The present volume contains the supplications transmitted from one of the most venerated religious authorities of early Islam, Ali b. al-Husain b. Ali b. Abi Talib, better known as Zain al-Abidin (‘the ornament of the worshipers’). His grandfather, Ali b. Abi Talib, the Prophet’s cousin and son-in-law, was adopted by the Prophet in his childhood, and grew up under the personal care and guardianship of the recipient of the divine Revelation, the Founder of Islam. His grandmother, Fatima, was not only the most beloved daughter of the Prophet, but also a partner in her father’s mission. His father, al-Husain, and his uncle, al-Hasan, the only grandsons that the Prophet had, were brought up by the Prophet, who showered his deepest love and affection upon them. Thus Zain al-Abidin (a.s.) derived his religious and spiritual authority and his divine knowledge in the closest and most intimate way through his father and grandfather from the Founder of Islam, the Apostle of Allah.

Zain al-Abidin (a.s.) was held in special regard not only by the adherents of the Household of the Prophet, who considered him their fourth Imam and the only religious authority of his time, but also by the learned circles of the Muslims in general. His period in Medina was that of a growing interest in the Traditions of the Prophet, especially those which dealt with legal matters. It was the time of the ‘seven lawyers of Medina’, who were engaged in collecting these Traditions and formulating legal opinions. Among the Medinan scholars, we find that Zain al-Abidin (a.s.) was considered to be an eminent traditionist. The famous Medinese lawyer of this period Saeed b. al-Musayyab, regarded the Imam with the highest esteem. Another great jurist and traditionist of the period, al-Zuhri though he was attached to the court of the Umayyad, was also a great friend and admirer of the Imam. His honorific, Zain al-Abidin (the Ornament of the Worshipers), which refers to his devotion to prayer, was given him by al-Zuhri. Thus, from the overwhelming number of reports recorded by both Shi’a and Sunni authorities, it would seem that Zain al-Abidin (a.s.) was widely respected by the community in general for his extraordinary qualities, such as the long duration of his prayer, his piety, his forbearance, his learning, and his generosity.

Perhaps the most eloquent testimony to his exalted position is the famous ode composed in his praise by Farazdaq, an eminent poet of his time. In it, Farazdaq refers to the occasion when the Caliph Hisham b. Abd al-Malik was overshadowed by the respect which the people showed towards the great-grandson of the Prophet. It was at the time of the hajj when both of them were trying to reach through the crowds around the Ka’ba to get to the Black Stone. The people gave way to Zain al-Abidin (a.s.) while the Caliph struggled desperately. This deeply offended the Caliph, and, in a sarcastic tone, he enquired who the person had been to whom the people had shown such preference. Farazdaq, who was present at the scene, thereupon composed an ode and recited it, addressing himself to Hisham. It is worth quoting a few lines from this ode, a masterpiece not only of Farazdaq’s output but of Arabic literature in general.

It is someone whose footsteps are known by every place,

And it is he who is known to the bayt in Mecca,[1] the most frequented sanctuary;

It is he who is the son of the best of all men of Allah[2]

and it is he who is the most pious and devout, the purest and most unstained, the chastest and most righteous, a symbol [for Islam]

This is Ali [b. al-Husain] whose parent is the Prophet,

This is the son of Fatima, if you do not know who he is;

Whosoever recognizes his Allah knows also the primacy and superiority of this man,

Because the religion has reached the nations through his House.

It was this Ali b. al-Husain, the Zain al-Abidin of Islam, who, as well as through other means, taught the Muslims the essence of Islamic spirituality through his supplications. They are not, however, merely supplications; they embody comforting answers to many questions with which the man of his time and the man of our time are confronted. They deal with the crises through which any Muslim or the follower of any religious persuasion has to pass, which result from a variety of stresses and strains, and which arise from sources both inward and outward.

I do not wish to discuss here the authenticity, validity, textual history, or even the literary beauty of these supplications, as these points have all been dealt with by the translator in his comprehensive introduction. Indeed, there is no space in a foreword such as this in which to conduct such a discussion. Instead, I should like to say a word about the relevance of these supplications to modern readers, irrespective of their race or religion, or of whether they are from the east or from the west. The author, as has been pointed out, was a man of purity and piety, sincerity and trustworthiness, who was committed to Allah and the cause of a suffering humanity. He had a bond of pain with the men of his time, as also with those who came after him. So let me start by asking the following question: Do these supplications, composed and taught in the seventh century, have any relevance for those who live in the twentieth century, or indeed those who are yet to be born? To answer this we have to ask a number of other questions. Is man to be regarded only in biological terms as the most cunning of animals? Is he to be seen as an economic beast controlled by the laws of supply and demand and class conflict? Is he to be regarded as a political animal, with a crude and excessive politicism occupying the centre of his mind, displacing all knowledge, religion, and wisdom? Or does he have a spiritual element which requires him to subordinate the temporal and the merely expedient to the Eternal and the True? Are human beings to be understood in terms of biology, politics, or economics, or are we to take into account their sublime nature, the spirit of Allah infused in them, and the ultimate ideal which they should endeavour to realize?

The essence of every epoch, age, or civilization, whether ancient, medieval, or modern, lies not in any biological unity of race, material achievement, or political order, but in the values that create and sustain that epoch, age, or civilization. Our achievements in perfecting the material aspects of life have led us to exploit matter instead of informing, humanizing, and spiritualizing it. Our social life has given us the means, but has denied us the ends. A terrible blindness has afflicted the people of our civilization. The exclusion of the element of spirituality from humanity is the primary cause of the supremacy of matter, which has become so burdensome and oppressive. The defeat of the human by the material is thus the central weakness of the man of today.

Religion is rooted in a sense of wonderment at the eternal mystery of life itself. We feel a sense of awe and amazement at the mystery of the universe (ghayba), and move in an endless quest for answers to the perennial riddle with an eager longing to discover the truth of everything, the truth which is universal and absolute in the sense that it is valid for all men in all places and at all times. The experience of the mysterious is the fundamental quality underlying all religions. We must, however, make a clear distinction between religion as a personal concern, as man’s encounter with the divine, and religion as a part of history, as a social phenomenon, and as the commitment to a group. Religion at the personal level is a commitment to a belief in the conservation of values and is based on the discovery of the essential worth and dignity of the individual and his relation to a higher world of reality. Thus the crisis comes at a personal level when the forces of evil, hatred, injustice, tyranny, betrayal, and falsehood prevail over love, justice, mercy, loyalty, goodness, and truth.

The supplications of the Imam Zain al-Abidin (a.s.) must be read against this background of man’s crisis at the personal and individual level. Seen from this angle, they address themselves, in their essence, to the inner problems of the men of every epoch and age, every region and race, every persuasion and religion. Here was a person, an individual, confronted with hostile forces arising from both within and without, realizing his own limits, crying in the intense passion of devotional prayer, seeking communion with Allah, and entrusting the secrets of his innermost life to Him. Here was a person who found himself caught up in the din and clamour of life, in the clash of emotions and interests, in the stress and strain of immediate impulses, in the tensions and calamities of existence, and, above all, in the search for spiritual satisfaction, a man who was lonely and helpless, who stood before his Creator in direct communion, and called Him from the very depths of his heart.

Before closing this foreword, something must be said about the translation of something which is untranslatable. Among all the varieties of Arabic literature, supplications, especially those of the Imam Zain al-Abidin (a.s.), are perhaps the most difficult to translate into an alien tongue. Dr. Chittick must be congratulated on his courage and vision, and on his grasp of the inner meanings of such an emotionally charged and subtle Arabic text. He has admirably rendered into English not only the meaning but also the feelings enshrined in these spontaneous utterances of the heart. The Muhammadi Trust of Great Britain and Northern Ireland is also to be thanked for presenting this beautiful treasure of Islamic spirituality.

Syed Husain M. Jafri

Karachi

17 January 1988

Translator’s Introduction

Al-Saheefat al-Sajjadiyya is the oldest prayer manual in Islamic sources and one of the most seminal works of Islamic spirituality of the early period. It was composed by the Prophet’s great grandson, Ali ibn al-Husain, known as Zain al-Abidin (the adornment of the worshippers), and has been cherished in Shia sources from earliest times. Zain al-Abidin (a.s.) was the fourth of the Shia Imams, after his father Husain, his uncle Hasan, and his grandfather Ali, the Prophet’s son-in-law. Shia tradition considers the Saheefa a book worthy of the utmost veneration, ranking it behind only the Qur’an and Ali’s Nahj al-balagha.

Ali Ibn Al-Husain

Ali ibn al-Husain was born in Medina, according to most sources in the year 38/658-9.[3] He may have been too small to have remembered his grandfather Ali, who was killed in 40/661, but he was brought up in the presence of his uncle Hasan and his father Husain, the Prophet’s beloved grandchildren. Many Shia sources state that his mother was Shahrbanu, the daughter of Yazdigird, the last Sasanian king of Persia.[4] Thus he was said to be ‘Ibn al-Khiyaratayn’, the ‘son of the best two’, meaning the Quraysh among the Arabs and the Persians among the non-Arabs. According to some accounts, his mother was brought as a captive to Medina during the caliphate of Umar, who wanted to sell her. Ali suggested instead that she be offered her choice of the Muslim men as husband and that her dower be paid from the public treasury. Umar agreed and she chose Ali’s son Husain[5]. She is said to have died shortly after giving birth to her only son Ali.

There is no need to recount here the tragedy at Karbala in 61/680, when Husain and many of the male members of his family were killed by the forces of the Umayyad caliph Yazid, an event which shook the Islamic world and precipitated the nascent Shia movement. Zain al-Abidin (a.s.) accompanied his father on the march toward Kufa, but he had fallen deathly ill and was lying on a skin in a tent. Once the Umayyad troops had massacred Husain and his male followers, they looted the tents, stripped the women of their jewellery, and even took the skin upon which Zain al-Abidin (a.s.) was prostrate. The infamous Shamir (Shimr) ibn Zil-Jawshan was about to kill Zain al-Abidin (a.s.) in spite of his helplessness, but Husain’s sister Zainab threw herself on top of him to save him, and Umar ibn Sa’d, the Umayyad commander, told Shamir to let him be. Zain al-Abidin (a.s.) was taken along with the women to the caliph in Damascus, and eventually he was allowed to return to Medina.

Several accounts are related concerning his grief over this tragedy. It is said that for twenty years whenever food was placed before him, he would weep. One day a servant said to him, ‘O son of Allah’s Messenger! Is it not time for your sorrow to come to an end?’ He replied, ‘Woe upon you! Jacob the prophet had twelve sons, and Allah made one of them disappear. His eyes turned white from constant weeping, his head turned grey out of sorrow, and his back became bent in gloom [cf. 12: 84], though his son was alive in this world. But I watched while my father, my brother, my uncle, and seventeen members of my family were slaughtered all around me. How should my sorrow come to an end?’[6]

Zain al-Abidin (a.s.) resided in Medina until his death in 95/713-4 (or 94/712-3). He was the object both of great sympathy because of the massacre of his family and of veneration as the great grandson of the Prophet. He dedicated his life to learning and worship and became an authority on prophetic traditions and law, but he was known mostly for his nobility of character and his piety, which earned him his sobriquet already in his lifetime.[7] The details that have reached us about his life in Medina mainly take the form of anecdotes affirming his constant preoccupation with worship and acts of devotion. He fathered fifteen children, eleven boys and four girls.[8]

After Karbala, there were a number of different factions in the Shia community, not all of which supported Zain al-Abidin (a.s.) as the rightful Imam of the Muslim community.[9] Many Shias, such as those involved in the ‘Tawwabun’ movement, felt that the Umayyads had to be overthrown and that it was the duty of the Imam to lead a revolt. But Zain al-Abidin (a.s.) himself refused to become involved with politics. After his death, a split occurred between his eldest son and designated successor Muhammad al-Baqir (a.s.), the fifth Imam, and his second son, al-Baqir’s half brother Zayd, who advocated active resistance to Umayyad oppression and gained a large number of followers as a result. Al-Baqir continued to pursue his father’s policy of rejecting any sort of involvement with political movements until his death (probably in 117/735).[10] Zayd revolted toward the beginning of the imamate of al-Baqir’s son Ja’far al-Sadiq (a.s.) and was killed in Safar 121/January 739; his son Yahya, who plays an important role in the preface to the Saheefa, continued in his father’s path and was killed three years later at the age of eighteen. The Zaydi Shias, still strong in the Yemen today, trace the lineage of their imams back to Zayd.

Al-Saheefat Al-Sajjadiyya

The title Al-Saheefat al-Sajjadiyya means simply ‘The Book of al-Sajjad’. Al-Sajjad is one of the titles given to Zain al-Abidin (a.s.) and signifies ‘the one who constantly prostrates himself in prayer’. The book is often called Al-Saheefat al-Kamelat al-Sajjadiyya, that is, ‘The “Perfect”, or “Complete”, Book of al-Sajjad’. According to its commentator Sayyid Alikhan Shirazi, the word kamila refers to the perfection of the style and content; some sources state that the adjective was added to differentiate it from another, incomplete version of the work, which is known among the Zaydis, but this seems less likely, given the manner in which the title is employed in the preface (verse 20).[11] The Saheefa has been called by various honorifics, such as ‘Sister of the Qur’an’, ‘Gospel of the Folk of the House’, and ‘Psalms of the Household of Muhammad’.

According to Shia tradition, Zain al-Abidin (a.s.) had collected his supplications and taught them to his children, especially Muhammad al-Baqir (a.s.) and Zayd. In later times the text became widely disseminated among Shias of all persuasions. The specialists in the science of hadees maintain that the text is mutawatir;[12] in other words, it was generally known from earliest times and has been handed down by numerous chains of transmission, while its authenticity has never been questioned.

Nevertheless, the arrangement of the text allows us to draw a certain distinction between the fifty-four supplications which make the main body of the text and the additional supplications which make up the fourteen addenda (including the prayers for the days of the week) and the fifteen munajat or ‘whispered prayers’. The original fifty-four supplications show an undeniable freshness and unity of theme and style, while the latter, especially the munajat, add a certain orderliness and self-conscious artistry which may suggest the hand of an editor. The addenda are said to have been collected and added to the text by Shams al-Din Muhammad ibn Makki, known as al-Shaheed al-Awwal (the ‘first martyr’), the famous author of Al-Lum’at al-Dimashqiyya in jurisprudence (fiqh) who was killed in Aleppo in 786/1384.[13] The fifteen munajat have been added to several modern editions of the Saheefa and seem to have been brought to the attention of the main body of Shias by Allama Muhammad Baqir Majlisi (d. 1110/1689-9 or a year later), author of the monumental compilation of Shia hadees, Bihar al-Anwar.[14]

Many supplications have been handed down from Imam Zain al-Abidin (a.s.) in addition to those recorded in the text of the Saheefa as given here, and various scholars have collected these together in a series of works known as the ‘second Saheefa’ the ‘third Saheefa’ and so on. The second Saheefa which is about as long as the Saheefa itself, was compiled as the ‘sister’ of the Saheefa by Muhammad ibn al-Hasan al-Hurr al-Aameli (d. 1104/l692-3), author of the famous Wasa’il al-Shia in the year 1053/1643.[15] A third Saheefa was put together by the author of Riyaz al-Ulema Mirza Abd Allah ibn Mirza Isa Tabrizi, known as Afandi and a student of Majlisi. The longest of the published versions is Al-Saheefat al-Sajjadiyyat al-khamisa (‘The Fifth Saheefa of al-Sajjad’) by Muhsin al-Ameen, the well known contemporary author of Aayaan al-Shia.[16] It includes all the supplications included in the previous Saheefas; 130 of these are found in the first and second Saheefas and 52 are added.[17] In her sympathetic study of Islamic prayer manuals, Muslim Devotions, Constance Padwick made use of this fifth recension of the text, which fills more than six hundred pages.

Any serious attempt to sort out the relative historical reliability of the individual supplications found in all the versions of the Saheefa on the basis of modern critical scholarship would be an undertaking of major proportions. The result of such a study - if one can judge by studies of other ancient texts - would probably be that, after years of toil, we would have a series of hypotheses, leaving varying degrees of doubt. This would be of interest to Western scholars and modernized Muslims, both of whom, in any case, have no personal involvement with the contents and teachings of the Saheefa. But the attitude of most Muslims has been to look at the content of the texts established by the authority of tradition and not be too concerned with who actually wrote the words in ‘historical fact’. In this regard the saying of Ali is well known: ‘Look at what has been said, not at who has said it’, since only the truth or untruth of the words is of real concern. From this point of view, if the author of the Saheefat al-Kamila was not Imam Zain al-Abidin (a.s.), he - or they - would in any case have to have been a spiritual authority of equal rank, so the whole exercise leaves us where we started: with a text which expresses the highest aspirations of the Muslim soul.

However this may be, we can be satisfied to have the core text which has been attributed to Zain al-’Abidin by centuries of Shia tradition. In other words, in the fifty-four basic prayers of the Saheefa we have the Zain al-Abidin (a.s.) who has been known to Shias for more than a thousand years and who has helped give to Shi’ism its specific contours down to the present day. Scholars may eventually reach the conclusion that the Zain al-Abidin (a.s.) of ‘historical fact’ differs from the Zain al-Abidin (a.s.) of tradition, but this will remain a hypothesis, since at this distance ‘historical facts’ are impossible to verify and as open to interpretation as literature. Whether or not historians accept the text as completely authentic will not change the actual influence which Zain al-Abidin (a.s.) and the Saheefa have exercised upon Islam over the centuries, nor is it likely to change the way they continue to influence practising Muslims. The ‘real’ Zain al-Abidin (a.s.) is the figure enshrined by the text as it now stands.

The opinion of the writer of these lines concerning the authenticity of the Saheefa - admittedly based only upon an intimate acquaintance with the text gained through many months spent in translation - is that the original fifty-four prayers go back to Zain al-Abidin (a.s.), that the addenda are nearly as trustworthy, and that the munajat may have been worked upon by others. But the Saheefa in its larger forms probably contains a good deal of material from later authors. It is interesting to note Padwick’s comments on the Saheefat al-khamisa: ‘The great body of devotion attributed to him is characterized by a deep humility and sense of sin, and by an intransigent, undying resentment against the foes of his house.[18] Only the first half of this statement is true about the present Saheefa. Though the Imam makes a number of allusions to the injustice suffered by his family and the fact that their rightful heritage has been usurped,[19] no one can call this a major theme of the Saheefa or an ‘intransigent, undying resentment’. In the one instance where Zain al-Abidin (a.s.) speaks rather explicitly of the injustice suffered by the Imams (48.9-11), this is accompanied by an admission of Allah’s wisdom in His ordainment.

The Arabic Text

The Arabic text of the Saheefat al-Kamela which forms the basis for the translation was established by al-Shaheed al-Awwal. The modern Iranian editions are based mainly on the version of this text transmitted by the father of the above-mentioned Muhammad Baqir Majlisi, Mulla Muhammad Taqi Majlisi (d. 1070/1659-60), also an important scholar of the Safavid period and another son, Mulla Abd Allah (d. c. 1084/1673); but at least one of these editions goes back to the famous Safavid jurist, philosopher, architect, poet, and mathematician Shaykh-i Baha’i (d. 1031/1621-2).[20] The elder Majlisi had at his disposal numerous manuscripts of the text, which he had received from the foremost Shia authorities of his day. In one of his works he refers to all the chains of transmission by which he had received the Saheefa, and, we are told, these numbers more than a million.[21]

The question naturally arises as to why Majlisi chose the particular chain of transmission mentioned in the preface out of the many he had at his disposal, especially since the chain itself is exceedingly weak (as indicated by the commentators and recorded in the notes to the translation). The reason for this seems to be the accuracy of this particular version going back to al-Shaheed al-Awwal, as confirmed by another ‘special’ route through which Majlisi received the Saheefa. This special route is worth mentioning in detail, since it provides a good example of the aura which has surrounded the text in Shia circles.

One day, lying in bed half asleep, Majlisi saw himself in the courtyard of the Ateeq mosque in Isfahan, and before him stood the Mahdi, the Twelfth Imam. Majlisi asked him about a number of scholarly problems which he had not been able to solve, and the Mahdi explained their solutions. Then Majlisi asked him for a book which he could put into practice and the Mahdi directed him to seek out Mawlana Muhammad al-Taj. In his vision Majlisi found the book, and it appeared to be a book of supplications. Waking up, he saw that his hand was empty, and he wept until morning at his loss. At daybreak it occurred to him that perhaps the Mahdi had meant Shaykh Muhammad Mudarris, calling him by the title ‘Taj’ (the ‘crown’) because he was so famous among the scholars. Hence he went to see Shaykh Muhammad, and, entering his circle, saw that he held a copy of the Saheefa in his hand. He went forward and recounted his vision to Shaykh Muhammad, who interpreted it to mean that he would reach high levels of Gnostic and visionary knowledge. But Majlisi was not satisfied with this explanation, and he wandered around the bazaar in perplexity and sorrow. Upon reaching the melon market, he met a pious old man known as Aqa Hasan, whom the people called, Taja (‘Crown’). Majlisi greeted him, and Aqa Hasan called to him and said that he had a number of books which were consecrated for religious purpose (waqfi) but that he did not trust most of the students to put them to proper use. ‘Come’, he said, ‘and take whichever of these books which you think you can put into practice.’

Entering Aqa Hasan’s library, Majlisi immediately saw the book he had seen in his dream, so he said:

‘This is enough for me.’

It was a copy of the Saheefa. He then went back to Shaykh Muhammad and began collating his newly acquired copy with that of Shaykh Muhammad; both of them had been made from the manuscript of al-Shaheed al-Awwal. In short, Majlisi tells us that the authenticity of his copy of the Saheefa was confirmed by the Mahdi himself.[22]

At least forty commentaries and glosses have been written on the Saheefa mostly during the period extending from the Safavid era (907-1125/1502-1722) to the present. Among famous Safavid scholars who wrote commentaries are Shaykh-i Baha’i, the philosopher Mir Damad (d. c. 1040/1630), and the younger Majlisi. The most well-known of the commentaries is Riyaz al-Saalekin by al-Sayyid Alikhan al-Husain al-Hasan al-Shirazi (d. 1120/1708-9).

Prayer In Islam

The Saheefa has been called a ‘prayer manual’, but this description may be misleading to Western readers not familiar with the different varieties of prayer in Islam. The best introduction to these - as well as to the contents of the Saheefa - is provided by Padwick’s Muslim Devotions which also analyzes the major themes common to all supplications and explains many of the important Arabic terms employed. Given the existence of Padwick’s study, we can be excused for providing only a few comments to situate supplication in the larger context of Muslim prayer and to suggest the importance of the Saheefa for gaining an understanding of Islam as a religion.

‘Prayer’ in Islam can be divided into obligatory and voluntary. The obligatory prayer includes the daily ritual or canonical prayer (salat) which the Prophet called the ‘pillar of Islam’, and various occasional prayers such as the Friday congregational prayer (according to most opinions), which need not concern us here. Nothing is more basic than the daily prayers to Muslim practice except the testimony of faith or shahada: “There is no god but Allah and Muhammad is His Messenger.’ Every Muslim must perform the salat five times a day, exceptions being made only for children and for women during periods when they cannot fulfil the requirements of ritual purity. Even the bedridden must pray the salat if they are conscious and coherent, though they are excused from the physical movements which normally accompany it. ‘Perform the salat!’ is one of the most common injunctions in the Qur’an.

Most of the many forms of recommended prayer can be classified either as salat, zikr or dua. The recommended salat involves the same movements and recitations that are contained in the obligatory salat while the Prophet’s sunna sets down various times during the day or occasions when various specific salats may be performed. In addition, the worshiper is free to perform salat as he desires, and thus it is related that Imam Zain al-Abidin (a.s.) used to perform one thousand supererogatory cycles of salat every night, in imitation of his grandfather Ali.

Zikr - which means literally ‘remembrance’ or ‘mention’ and which is frequently translated as ‘invocation’ - is the mention of a name or names of Allah, often in the form of the repetition of a Qur’anic formula such as

There is no Allah but Allah, Praise belongs to Allah, Glory be to Allah, or Allah is great.

Most Muslims recite such formulas a set number of times after completing an obligatory ritual prayer. Fifteen Qur’anic verses command zikr of Allah or the ‘name of Allah’, is emphasizing the fact that this practice involves a verbal mention of a divine name. If the Shari’a does not make zikr an incumbent act, this has to do with the fact that the Qur’anic command to remember Allah was not given a single, specific form by the Prophet’s sunna, in contrast to the command to perform the salat. In other words, everyone agrees that it is important to perform zikr and that the Prophet practiced it constantly. But the Prophet never made any specific form of zikr mandatory for the faithful; on the contrary, he practiced many different forms and seems to have suggested a great variety of forms to his Companions in keeping with their needs.

From earliest times the sources confirm the power of zikr to provide for human psychological and spiritual needs and to influence activity. It is not difficult to understand that reciting

YAA RAHMAAN YAA RAHEEM (‘O All-merciful, O All-compassionate’)

will have a different effect upon the believer than reciting,

LAA HAWLA WA-LAA QUWWATA ILLAA BILLAAHIL ‘ALIYYIL ‘AZEEM (‘There is no power and no strength save in Allah, the All-high, the All-mighty’).

Spiritual teachers eventually developed a science of different azkaar (plural of zikr) appropriate for all the states of the soul.[23]

Dua or ‘supplication’ is closely connected to zikr, such that it is often difficult to make a distinction between the two.[24] The term means literally ‘to call upon’ and it is commanded by the Qur’an in several suggestive verses, including the following:

Supplicate your Lord humbly and secretly; He loves not transgressors.[25]

Supplicate Allah or supplicate the All-merciful. Whichever you supplicate - to Him belong the most beautiful names.[26]

Supplicate Allah, making your religion His sincerely, though the unbelievers be averse.[27]

Your Lord has said: ‘Supplicate Me and I will respond to you. Surely those who wax too proud to worship Me shall enter Hell utterly abject.’[28]

And when My servants question thee concerning Me - I am near to respond to the supplication of the supplicator when he supplicates Me.[29]

Collections of hadees, both Sunni and Shia, devote chapters to the benefits of supplication; the following sayings of the Prophet from Sunni sources are typical:

Supplication is the pith of worship.[30]

When one of you supplicates, he should not say, ‘O Allah, forgive me if Thou wilt’, but he should be firm in his asking and make his desire great, for what Allah gives is nothing great for him.[31]

Allah will respond to the servant as long as he does not supplicate for anything sinful or for breaking the ties of the womb, and as long as he does not ask for an immediate response.[32]

Each of you should ask your Lord for all your needs; he should even ask Him for the thong of his sandal when it breaks[33].[34]

Shia sources provide some of the same sayings while adding many more. For example: The Prophet related that Allah says:

‘O My servants, all of you are misguided except him whom I guide, so ask Me for guidance, and I will guide you. All of you are poor except him whom I enrich, so ask Me for riches, and I will provide for you. All of you are sinners except him whom I release, so ask Me to forgive you, and I will forgive you.’

The Prophet said:

‘Supplication is the weapon of the man of faith, the centre pole of religion, and the light of the heavens and the earth.’

Ali was asked:

‘Which speech is best in Allah’s eyes?’ He replied: ‘A great amount of zikr, pleading (tazarro’), and supplication.’

Ali said:

‘Four things work to a man’s benefit and not against him:

faith and thanksgiving, for Allah says: What would Allah do with chastising you, if you are thankful and have faith?[35]

asking forgiveness, for He says: Allah would never chastise them with thee among them; Allah would never chastise them while they prayed forgiveness;[36]

and supplication, for He says: My Lord esteems you not at all were it not for your supplication.[37]

Husain said:

‘The Prophet used to raise his hands when he implored and supplicated, like a man in misery begging for food.’

Imam Muhammad al-Baqir (a.s.) said:

‘Allah loves nothing better than that His servants ask from Him.’[38]

In short, supplicating or calling upon Allah is to address Him with one’s praise, thanksgiving, hopes, and needs. It is ‘prayer’ in the personal sense commonly understood from the term by contemporary Christians. It forms a basic part of the religious life, but like zikr, though commanded by the Qur’an in general terms, it does not take a specific form in the injunctions of the Shari’a because of its personal and inward nature. Everyone must remember Allah and supplicate Him, but this can hardly be legislated, since it pertains to the secret relationship between a human being and his or her Lord. The salat, however, is the absolute minimum which Allah will accept from the faithful as the mark of their faith and their membership in the community. Its public side is emphasized by the physical movements which accompany it and the fact that its form and contents are basically the same for all worshipers, even if its private side is shown by the fact that it can be performed wherever a person happens to find himself. In contrast zikr and supplication are totally personal.

But the private devotional lives of the great exemplars of religion often become public, since they act as models for other human beings. The ‘sunna’ of the Prophet is precisely the practices of the highest exemplification of human goodness made into an ideal which everyone should emulate, and the supplications which the Prophet used to make are part of his sunna. When he recited them aloud, his Companions would remember and memorize them. They also used to come to him and ask him for supplications which they could recite on various occasions and for different purposes.[39]

To the Prophet’s supplications, the Shias add the supplications of the Imams, beginning with Ali. Nowadays the most widely employed of the comprehensive prayer manuals, which contain a wide variety of supplications from all the Imams and for every occasion, is probably Mafatih al-jinan (‘Keys to the Gardens of Paradise’) by Abbas Qumi (d. 1359/1940).[40]

The Role of Supplication

Though many of the supplications which have been handed down from the Prophet and the Imams were certainly spontaneous utterances of the heart, others must have been composed with the express purpose of reciting them on specific occasions or passing them on to the pious. Most of the prophetic supplications are short and could easily have been recited on the spur of the moment, but some of the prayers of the Imams - such as Zain al-Abidin (a.s.)’s supplication for the Day of Arafah (no. 47) - are long and elaborate compositions. Even if they began as spontaneous prayers, the very fact that they have been designated as prayers for special occasions suggests that they were noted down and then repeated by the Imam or his followers when the same occasion came around again.

Naturally it is not possible to know the circumstances in which supplications were composed, but we do know a good deal about early Islam’s general environment which can help suggest the role that supplication played in the community. Many Muslims, no doubt much more so than today, devoted a great deal of their waking lives to recitation of the Qur’an, remembrance of Allah, and prayer. Even those who left Mecca and Medina to take part in the campaigns through which Islam was spread or participate in the governing of the new empire did not necessarily neglect spiritual practices. And for those who devoted themselves to worship, supplication was the flesh and blood of the imagination. It provided a means whereby people could think about Allah and keep the thought of Him present throughout their daily activities. It was an intimate expression of tawheed or the ‘profession of Allah’s Unity’ which shaped their sensibilities, emotions, thoughts, and concepts.

In the Islamic context, supplication appears as one of the primary frameworks within which the soul can be moulded in accordance with the Divine Will and through which all thoughts and concepts centered upon the ego can be discarded. The overwhelming emphasis in the Saheefa upon doing the will of Allah - ‘Thy will be done’, as Christians pray - illustrates clearly a Allah-centeredness which negates all personal ambitions and individual desires opposed in any way to the divine Will, a Will which is given concrete form by the Shari’a and the sunna. For Muslims then as today, obeying Allah depended upon imitating those who had already been shaped by Allah’s mercy and guidance, beginning with the Prophet, and followed by the great Companions. For the Shias, the words and acts of the Imams play such a basic role in this respect that they sometimes seem - at least to non-Shias - to push the sunna of the Prophet into the background.

The companions of the Imams constantly referred to them for guidance, while the Imams themselves followed the Prophet’s practice of spending long hours of the day and night in salat, zikr, and supplication. Though much of this devotional life was inward and personal, the Imams had the duty of guiding the community and enriching their religious life. As Imam Zain al-Abidin (a.s.) emphasizes in the ‘Treatise on Rights’, translated in the appendix, it is the duty of every possessor of knowledge to pass it on to others, and the Imams were acknowledged as great authorities of Islam by their contemporaries, Sunni and Shia alike. Hence it was only natural that they would compose prayers in which their knowledge of man’s relationship with Allah was expressed in the most personal terms and which could be passed around and become communal property. Many if not most of the supplications recorded in the Saheefa seem to be of this sort. A few of them, such as ‘His supplication for the Day of Fast-Breaking’ (46) or ‘for the Day of Sacrifice’ (48) seem to have been composed for public occasions. One of them provides internal evidence to suggest that the Imam had in mind his followers rather than himself: in the supplication for parents (24), he speaks as if his parents were still alive, whereas this could hardly have been the case, unless we suppose that he composed it in his youth before the events at Karbala.

Tawheed In Devotional Mode

No one with any sensitivity toward human weakness and Allah’s love can fail to be moved at least by some of the supplications contained in the Saheefa. Here we have one of the greatest spiritual luminaries of Islam so overawed by the sense of Allah’s goodness, mercy, and majesty as to express his utter nothingness before the Creator in terms that may seen surprisingly explicit for one deemed by his followers to be the possessor of such holiness. In the Saheefa we see Islamic spirituality - or that dimension of the religion of Islam which deals with the practical and lived reality of the personal relationship between man and Allah - expressed in the most universal of languages, that of the concrete and intimate yearning of the soul for completion and perfection.

Muslim ideas and attitudes go back to tawheed or the ‘profession of Allah’s Unity’ as expressed in the first half of the shahada: ‘There is no Allah but Allah.’ This is the essence of the Qur’anic message, as Muslim authorities have affirmed and reaffirmed throughout Islamic history. The Saheefa provides a particularly striking example of what this means in personal, practical terms, not in the abstract language of theology or metaphysics. The basic theme of the Saheefa can be put into a series of formulas simply by taking every positive human attribute and placing it within the context of the shahada: ‘There is no goodness but in Allah’, ‘There is no repentance but by Allah’s grace’, ‘There is no gratitude but through Allah’, ‘There is no patience without Allah’s help’, ‘There is no knowledge but in Allah’, ‘There is no love except through Allah’s initiative’. The complement of this perspective is that every negative attribute belongs to the human self: ‘There is no evil but in me’, ‘There is no pride but in myself’, ‘There is no impatience but in my own ego’, ‘There is none ignorant but me’, ‘There is no hate but in myself.’

Later authorities frequently cite the first prophet and his wife, Adam and Eve, as Qur’anic examples of this attitude of self-deprecation demanded by the shahada. When Adam and Eve had disobeyed their Lord’s commandment, they said:

‘Our Lord, we have wronged ourselves’.[41]

In contrast, Iblis - who personifies the tendency in the human soul to pride, self-centredness, and heedlessness said to Allah: ‘Now, because Thou hast led me astray...’[42] The prophetic attitude is to ascribe any evil, sin, error, stumble, slip, fall, inadvertence, negligence, and so on to oneself, while the satanic attitude is to ascribe these to Allah or to others. To suggest that Allah is responsible - certainly a temptation in the Islamic context where the stress on the Divine Unity tends to negate secondary forces - is the epitome of discourtesy and ignorance, since it is to deny one’s own self precisely where it has a real affect upon the nature of things: where evil enters into the cosmos.

In short, the shahada means in practice that the worshiper is nothing and Allah is all. Everything positive that the servant possesses has been given to him by Allah, while every fault and imperfection goes back to the servant’s own specific attributes. If he has patience in adversity, this was given by Allah, but if he lacks it, this is his own shortcoming. If he knows anything at all, the knowledge was bestowed by Allah’s guidance and mercy, but if he is ignorant, that is his own limitation. If he possesses a spark of love in his heart, Allah has granted it, but every coldness and hardness belongs to himself. Every good and praiseworthy quality - life, knowledge, will, power, hearing, sight, speech, generosity, justice, and so on - is Allah-given. Only when this fact shapes a person’s imagination and awareness can he begin to see things in their right proportions and be delivered from his own self-deceptions.

From the beginning of Islam, supplication has been one of the fundamental modes through which Muslims actualized the awareness of correct proportions and trained themselves to see Allah as the source of all good. In its great examples, as typified by the Saheefa, supplication is the constant exercise of discernment by attributing what belongs to Allah to Allah and what belongs to man to man. Once this discernment is made, man is left with his own sinfulness and inadequacy, so he can only abase himself before his Lord, asking for His generosity and forgiveness.

Those familiar with the writings of the later spiritual authorities may object that the perspective of supplication as just described deals with only one-half of Islamic spirituality, leaving out the theomorphic perfections which the friends of Allah (awliya) actualize by following the spiritual path. Granted, on the one hand man is the humble and poor slave of Allah, possessing nothing of his own. But is he not - at least in the persons of the prophets and friends - Allah’s vicegerent (khalifa) and image (sura)? In fact, this second perspective is implicit in the first, since the more one negates positive attributes from the servant; the more one affirms that they belong to the Lord. By denying that the creature possesses any good of his own, we affirm that everything positive which appears within him belongs only to Allah. To the extent that the servant dwells in his own nothingness, he manifests Allah’s perfections. This point of view is made rather explicit in the famous hadees qudsi in which Allah says:

‘My servant continues drawing near to Me through supererogatory works [such as supplication], until I love him, and when I love him, I am the hearing through which he hears, the sight through which he sees, the hand through which he grasps, and the foot through which he walks.’[43]

But the early Islamic texts leave the mystery of ‘union with Allah’ or ‘supreme identity’ largely unvoiced, since it is far too subtle to be expressed in the relatively straightforward terms which characterize these texts.[44] In any case, identity is alien to the perspective of supplication, which keeps in view the dichotomy between Lord and servant, a dichotomy which remains valid on one level at least in all circumstances and for all human beings, even in the next world.[45]

Asking Forgiveness

As is well known, the Shias hold that the Imams are ‘inerrant’ or ‘sinless’ (ma’sum, from the verb ‘isma, which means to be preserved by Allah from sins). The reader of the Saheefa will be struck by how often Zain al-Abidin (a.s.) asks Allah to forgive his sins, employing all the standard terms (ism, zamb, ma’siya, etc.).[46] To be surprised at this or to suggest that therefore the Shias are wrong to call the Imams sinless is to miss the points which have just been made about the shahada as the root of Islamic spirituality. It is not my concern to defend the dogma of ‘isma, but I should at least point out that one cannot object to it on this level.

According to various hadees, the Prophet used to pray for forgiveness seventy or one hundred times a day by repeating the formula ‘I pray forgiveness from Allah’ (astaghferullaah), a formula which is pronounced universally by practicing Muslims. Muslims hold that all prophets are sinless, and the Prophet Muhammad is the greatest of the prophets, yet no one has ever seen any contradiction between his asking forgiveness and his lack of sins. One easy but shallow way of explaining this is to say that the Prophet was the model for the whole community, so he had to pray as if he were a sinner, since all those who followed his sunna and recited the prayers which he taught would be sinners. But to say this is to suggest that he was a hypocrite of sorts and to lose sight of the meaning of the shahada.

Christians have never doubted Christ’s divinity because he said: ‘Why do you call me good? No one is good but Allah alone’.[47] Here, in Christian terms, is a concise statement of the shahada as applied to the lives of Allah’s creatures. In as much as anything can be called created, it is ‘other than Allah’ and less than absolutely good. Allah is possessor of mercy, knowledge, love, life, power, will, patience, and so on - the ‘ninety-nine names of Allah’ provide a basic list of the divine attributes. If something ‘other than Allah’ possesses any of these attributes, it clearly does not possess them in the same way that Allah possesses them. They belong to Allah by the fact that He is Allah, but if they belong to the creatures in any sense, it is by His bestowal, just as the creatures have received their existence through His creation.

This basic teaching of the shahada means that nothing and no one - not even the greatest of the prophets - stand on a par with Allah. Since goodness is a divine attribute, ‘None is good but Allah alone’, and everything other than Allah is evil at least in respect of being ‘other’. ‘Evil’ here may be another name for ‘lesser good’, and no one in the Islamic context would dream of attributing evil to the prophets. Nevertheless, the prophets in as much as they are human beings cannot be placed on the same level as Allah. The respect in which human beings differ from Allah is all important for the spiritual life. It is man’s clinging to the difference his own servanthood, his own createdness, his own inadequacy, his own sinfulness - which allows him to fulfil what is required of him as the creature of his Lord.[48] Just as the Prophet is first abdohu, ‘His servant’, and only then rasoolohu, ‘His messenger’, so also every human being must first actualize the fullness of his own servanthood before he can hope to manifest anything on behalf of his Lord.

The greater a person’s awareness and knowledge of Allah, the greater his awareness of the gulf between the ‘I’ and the Divine Reality. As the Qur’an says:

Only those of His servants fear Allah who have knowledge.[49]

The greater the knowledge of Allah and self, the greater the understanding of the claims of independence and pride that are involved with saying ‘I’, and so also the greater the fear of the consequences. Those nearest to Allah fear Him more than others because they have grasped the infinite distance that separates their created nature from their Creator; hence also they are the most intense in devotion to Him, since they see that only through devotion and worship can they fulfil His claims upon them. No Muslim can think that he has reached a point where he no longer has need for Allah’s forgiveness, so no Muslim can stop praying for it. Moreover, the overriding goodness of Allah and the nothingness of the creatures demands that a pious act can never belong to the servant. To the extent that a human being is able to do what Allah wants from him, this is because Allah has granted him the power to do so. The well-known formula wa maa tawfeeqi illaa billaah, ‘I have no success except through Allah’, is of universal application. In the last analysis, no good act can be attributed to the servant - the merit is always Allah’s (for example, Supplication 74.2). It is here that the mystery of Allah’s ever-present and immanent reality manifests itself, such that there is nothing left of the creature but a face of Allah turned toward creation.

If the Prophet and the Imams constantly prayed for forgiveness with the utmost sincerity, this does not contradict the idea that they were ‘sinless’, since the sins envisaged here entail a wilful disobedience to the divine command, not the ‘creaturely sin’ of being other than Allah. Later authorities invariably distinguish among levels of sinfulness as also among levels of virtue, a doctrine epitomized in the oft-quoted saying, ‘The good qualities of the pious are the bad qualities of those brought near to Allah’ (hasanaat al-abraar sayiyyaat al-muqarrabeen). At least three basic levels are distinguished for every positive human quality, though these levels are not exclusive and may coexist in various degrees within a single person depending upon his spiritual maturity. The examples of ‘repentance’ (tawba) and ‘asking forgiveness’ (isteghfaar) can illustrate these points.

In the Saheefa the Imam often asks Allah for success in repentance, which may be defined as turning toward Allah through acts of obedience and avoiding disobedience. The later authorities speak of a first level of repentance belonging to the faithful in general, who sin by breaking the commands of the Shari’a and who repent by asking Allah to forgive their sins and trying their best not to repeat the sin. In other words, their repentance pertains basically to the level of the activities governed by the Shari’a while the forgiveness they seek means that they ask Allah to pardon any act of commission or omission which is contrary to the Shari’a.

On the second level of repentance there are those who have dedicated their lives to Allah and spend their waking moments in careful observance of the details of the Shari’a and following the recommended acts of the sunna. Such people, who might be called the ‘pious’ in keeping with the above saying, have no difficulty following the practical commands and prohibitions of the Shari’a, so they turn their attention toward the inward attitudes which should accompany the outward activities. They repent of the heedlessness (ghafla) of their own souls, which are unable to remember Allah with perfect presence. They see their acts of obedience as falling short of the ideal because of their inward weaknesses and the various forms of blindness and hypocrisy which Satan is able to instil into their hearts, such as the temptation to ascribe their piety and diligence in observing the Shari’a to themselves. They repent not of sinful acts, since they observe the Shari’a with exactitude and do not ‘sin’ according to the Shari’ite definitions. Rather, they repent of inappropriate thoughts and intentions and ask Allah to forgive these whenever they occur.

The third level is that of ‘those brought near to Allah’. They have passed beyond outward and inward sins, since they see nothing but Allah’s will, guidance, and mercy in every act and every thought, but they are still faced with the greatest of all barriers, that of their own self, the ‘supreme veil’ between man and Allah. Allah has given them knowledge of Himself and of themselves, so they have come to understand that the ‘I’ can never be totally innocent or sinless. They repent of their own inadequacies as creatures and ask forgiveness for their own existence as separate beings.[50]

Western readers may object that there is something artificial about this division of ‘repentance’ into levels. How can one ‘repent’ of one’s own existence? How can one ask forgiveness for something which is not one’s own fault? These objections might be valid if the texts had originally been written in English, but in fact the objection arises because of the difficulty of translating the concepts of one religious universe into another. The original Arabic words translated as ‘repentance’ and ‘forgiveness’ convey meanings far broader than the English terms, both of which are connected with a sentimental and moralistic sense of guilt. (Similar problems, it should be remarked, exist with much of the terminology which is normally used to translate Islamic texts and which has also been employed - because there is no other real choice - in the present translation of the Saheefa.)

The word tawba or ‘repentance’ means literally to ‘turn’ or ‘return’ from one thing to another. One of Allah’s Qur’anic names is al-tawwab, ‘He who turns’, and the verb from this root is used both for Allah’s turning toward man and man’s turning toward Allah. Man’s ‘repentance’ refers to every level of turning away from self and towards Allah; it makes no difference whether the self is conceived of as a tissue woven of sins or as the veil of ignorance and heedlessness that pertains to one’s creaturely situation. There may be a moralistic sense attached to the word in a particular context, and there may not.

In a similar way, maghferah in Arabic is far richer than the term ‘forgiveness’ in English. To begin with, the Qur’an attributes three different divine names to Allah from this root, al-ghafoor, al-ghaafir, and al-ghaffaar, and subtle distinctions are often drawn to differentiate the different modes of ‘forgiveness’ which they imply. More importantly the root meaning of maghferah is ‘to cover over’, ‘to veil’, ‘to conceal’. Hence the ‘Forgiver’ is He who veils human sins and inadequacies. In Arabic the literal sense of saying ‘I pray forgiveness from Allah’ is ‘I ask Allah for concealment.’ Most people may understand that they are asking Allah to conceal their ‘sins’, but ‘those brought near to Allah’ will see that they have need for the concealment of something much deeper and more radical since it is inherent to every created thing.

When the Prophet or Imam Zain al-Abidin (a.s.) ask Allah to ‘forgive their sins, they are perfectly sincere in this request, but this does not necessarily imply that their sins lie at the same level as our own. As Islamic texts frequently remind us, qiyas bi l-nafs, ‘judging others by one’s own self’, is always misleading, especially if the others happen to have been the recipients of Allah’s special favours.

Spiritual Attitudes And Names Of Allah

Muslim thinkers have often divided the names of Allah into two broad categories by contrasting attributes such as wrath (ghazab) and mercy (rahma), justice (adl) and bounty (fazl), severity (qahr) and gentleness (lutf), majesty (jalaal) and beauty (jamaal), or majesty and munificence (ikraam). The ‘names of wrath’ are connected to Allah’s distance and transcendence, while the ‘names of mercy’ are connected to His nearness and immanence. The Shari’a and kalaam (dogmatic theology) tend to emphasize Allah’s severity and incomparability (tanzeeh), while Islamic spirituality and the devotional literature put more stress on His gentleness and similarity (tashbeeh).

The Shari’a is not particularly concerned with speaking about Allah, since its function is to set down guidelines for the domain of activity. To the extent that Allah is taken into account, He is conceived of primarily as the Commander and the Lawgiver. In respect of laying down the Law, He is a monarch who must be obeyed. A monarch – and especially the Eternal King - stands far above his subjects, who are in fact his slaves, and he enforces his edicts by means of scourges, dungeons, and executions. Hence the Shari’a naturally calls to mind the Allah of transcendence and justice, and the ‘jurists’ (fuqahaa), generally speaking, present Islam with a stern and severe countenance.

The Allah of the jurists shares many of the attributes of the Allah described by the proponents of kalaam, who concerned themselves mainly with bolstering the authority of the Shari’a while employing the tools of rational thought. Moreover, kalaam has never played the same important role in Islam that theology plays in Christianity, since its concerns are far overshadowed by the dedication of all Muslims to the Shari’a. Kalaam sets out to defend the Shari’a and the tenets of the faith against rational criticisms, so the theologians have approached their subject by employing reason (aql or al-nazar al-aqli). As a result, they singled out for their consideration certain subjects which were of no interest to the community at large. For most people, it makes no difference if the Qur’an is eternal or created, so long as Allah speaks to them through it. Though kalaam performs a necessary function in the Islamic universe, the vast majority of the faithful had no knowledge of the rational criticisms against which kalaam was defending them, so they had no use for kalaam. It was simply irrelevant to the religious life of most people.[51]

Since the theologians called upon reason to bear witness to their endeavors, they affirmed Allah’s transcendence with great fervour. Reason cannot accept the literal sense of many details of the Qur’an and the hadees, such as Allah’s face, eyes, hand, feet, sitting, laughter, smiling, wavering, yearning, joy at man’s repentance, surprise at the lack of sensual desire in a young man of piety, and so on. Hence the theologians felt compelled to explain such descriptions in terms of abstract qualities. Thus, for example, Allah’s ‘hand’ is interpreted as a reference to an impersonal quality such as power. This is not to question the validity of these interpretations, only to point out that the relatively concrete words and images found in the Qur’an and the hadees provide food for the imagination; through them human beings gain the ability to think about Allah in personal terms and establish an intimate, inward relationship with their Lord. An inconceivable Allah - or a Allah who can only be known through abstract creedal statements - is of no use to the vast majority of people.

Imagination feeds upon the concrete, not the abstract. When Allah speaks in a language that appeals to the imagination, He thereby addresses all the faithful, bypassing reason and appealing to something far more universal in human hearts. But when the theologians employ a disciplined rational methodology, they are addressing intellectuals like themselves. As a result, the faithful found spiritual nourishment not in the dry and abstract depictions of a far-away Allah provided by kalaam but in the warm and concrete imagery of the Qur’an, the hadees, and the spiritual authorities. No one could love the Allah of the theologians.[52]

In short, by the nature of their disciplines, the jurists and the theologians lay stress on the Allah of remoteness and transcendence. In contrast, the spiritual authorities speak of the Allah described in the Qur’an and the hadees as He describes Himself, not neglecting His nearness to all creatures. Since the Allah of the Qur’an is pre-dominantly a Allah of mercy and tenderness, a Allah of intimacy and concern, the spiritual authorities emphasize the personal dimension of the human/divine relationship. They stress Allah’s nearness and immanence, and they often remind us of Qur’anic verses such as,

Whithersoever you turn - there is the face of Allah;[53]

He is with you wherever you are;[54]

We indeed created man; We know what his soul whispers within him; and We are nearer to him than the jugular vein.[55]

Since the Shari’a concerns itself basically with activity, it is directed toward the outward affairs which are governed by the laws of the remote King. Kalaam is polemical and rational, concerning itself mainly with the divine attributes of the transcendent Allah, not with the human dimensions of the relationship with a Allah who is also immanent. The Qur’an and the hadees provide the seeds from which the Shari’a and kalaam grew up, but they also provide the seeds for the subsequent attention that was paid by the spiritual authorities to all the dimensions of the soul. Devotional literature addresses this inward domain in an eminently practical way, attempting to shape the soul according to the revealed models.[56]

There is, of course, no contradiction between thinking of Allah as transcendent and perceiving Him as immanent, any more than there is a contradiction between perceiving Him as Merciful and as Wrathful. Allah reveals Himself under a variety of guises, and these in turn demand different rational perceptions and psychological responses. One cannot think in exactly the same terms about the Glorified (al-subbooh), who transcends everything that man can conceive, and the Near (al-qareeb), who is closer than the jugular vein; nor can one feel the same toward the Gentle, the Kind, and the Compassionate as one feels toward the Vengeful and the Severe in Punishment. Once codified and institutionalized, the human responses to Allah’s self-revelations in the Qur’an came to emphasize certain divine attributes rather than others. One response was called ‘jurisprudence’, another ‘kalaam’, another ‘Sufism’, and so on. All of these points of view coexist in the great representatives of Islam, just as they coexist in the Qur’an and in the soul of the Prophet. But in the early period, it is difficult to disentangle the different strands, since the institutional forms which highlight them have not yet come into existence. However, it is easy to see that certain manifestations of early Islam tend in one direction or another. The particular characteristic of the devotional literature such as the Saheefa is to emphasize the personal quality of Allah’s relationship with His servants and His all-pervading love.

The Predominance Of Mercy

Some modern day Muslims and many Western scholars have looked at the Qur’an wearing the eyeglasses of the jurists and theologians. As a result, they see a Allah who is a just and stern Commander, concerned only with beating His servants into shape so that they will follow His Law. They tend to ignore the fact that practically every chapter of the Qur’an begins with the words, In the name of Allah, the All-merciful, the All-compassionate, and that the Qur’an mentions Allah’s names of mercy, compassion, kindness, generosity, forgiveness, and love about ten times as often as it mentions His names of wrath and severity. The overwhelming Qur’anic picture is that of a Allah deeply concerned with the well-being of His creatures and ready to forgive almost anything, if only they will repent and acknowledge His sovereignty.

Faced with the reality of both mercy and wrath, the worshiper seeks out the one and does everything he can to avoid the other. This is a constant theme in the devotional literature in general and the Saheefa in particular. The Prophet set the pattern in his well-known supplication: ‘I seek refuge in Thy good pleasure from Thy displeasure and in Thy pardon from Thy punishment. I seek refuge in Thee from Thee.’[57] Allah is both He who becomes pleased and He who becomes displeased, He who pardons and He who punishes. Hence the worshiper prays to Allah for protection against Allah Himself, since there is no other significant threat. Moreover, the servant can be confident that Allah’s mercy will in fact overcome His wrath, since Allah is essentially merciful and only accidentally wrathful. The Qur’an tells us in two verses that Allah’s mercy embraces all things,[58] but it never suggests that His wrath is so universal. According to a famous hadees qudsi, Allah says:

‘My mercy precedes My wrath’, or ‘has precedence over My wrath’, or ‘predominates over My wrath.’[59]

Allah appears to His creatures as harsh and domineering only in certain circumstances and for specific purposes - purposes which themselves are defined by mercy. The Prophet expressed this point with his remark:

‘Hell-fire is a whip with which Allah drives His servants to Paradise.’ Allah’s mercy is so overwhelmingly real that He will certainly overlook the sins of those who open themselves up to it.[60]

Padwick refers to the ‘mosaic’ quality of Muslim supplications. She writes: ‘While the prayers of some of the great saints show a spiritual individuality, the great mass of these devotions is built up of well-tried small items arranged in ever new patterns - traditional prayers of the Prophet, Qur’an verses, blessings of the Prophet, forgiveness-seekings, cries of praise, all on known and authorized forms.’[61] The Saheefa is strongly marked by the individuality of the Imam, while also displaying this mosaic quality. But this quality itself reflects the Qur’an, which is a mosaic of Allah’s names and activities, stories of the prophets, legal injunctions, and promises and warnings about the Last Day.

It was said above that one of the purposes of supplication is to shape the imagination of the worshiper in accordance with Islamic norms. A well-known hadees tells us that Muslims can know the ‘character’ (khuluq) of the Prophet through studying the Qur’an. By following the Prophet’s sunna the worshiper absorbs the Qur’an on all levels of his being, and in turn he is absorbed by the Qur’an, the Divine Word and the divine model of his own soul. If some early authorities referred to the Saheefa as the ‘Sister of the Qur’an’, part of the reason for this may lie in the fact that its mosaic quality expresses a variety of spiritual attitudes that reflect accurately the Qur’anic and prophetic model for human perfection. Every element in the Saheefa’s mosaic corresponds to elements of the Qur’anic text and the Prophet’s soul.

The connection between the spiritual attitudes expressed in the Saheefa and the Qur’anic statements about Allah and His relationship to His servants can most clearly be perceived in the Imam’s constant recourse to Allah’s names and his always appropriate expression of the corresponding human attitude. On the one hand the Imam places great emphasis upon his own inadequacy and sinfulness, acknowledging that he deserves nothing but Allah’s wrath. On the other, he repeatedly takes refuge in Allah’s mercy and in Allah’s own Qur’anic statements concerning the primacy of forgiveness, asking Allah to do with him as is worthy of such a merciful Being, not as he himself deserves.

Act toward me with the forgiveness and mercy of which Thou art worthy! Act not toward me with the chastisement and vengeance of which I am worthy![62]

In short, through the mosaic of the supplication, the worshiper moves from viewpoint to viewpoint in keeping with the different relationships which exist between himself and Allah as described in the Qur’an. Man’s point of view changes because each of the divine names points to a different face of Allah turned toward him. Yet all are faces of Allah, and ‘There is no Allah but Allah’, so the apparent multiplicity of names and faces dissolves into the divine Unity.

Human inadequacy and sin are real enough on their own level, and the Saheefa among others shows a remarkable awareness of the depth of human imperfection. But the great spiritual authorities of Islam hold that in responding to human weakness, Allah’s overwhelming mercy takes charge and the divine wrath pales by comparison. The more that human beings admit to their own inadequacy, the more they call down upon themselves Allah’s pity and commiseration. Supplication and pleading are the natural human response to the shahada the fact that man is nothing compared to Allah, and that Allah - who is fundamentally mercy - is the only true reality. Supplication responds to Allah’s command,

Despair not of Allah’s mercy! Surely Allah forgives all sins.[63]

A hadees is related concerning Imam Zain al-Abidin (a.s.) which is worth recounting because it is so completely in character with the Saheefa’s emphasis upon Allah’s mercy and forgiveness. One day he was told that Hasan al-Basri (d. 110/728), the famous ascetic, had said: ‘It is not strange if a person perishes as he perishes. It is only strange that a person is saved as he is saved.’ The Imam replied,

‘But I say that it is not strange if a person is saved as he is saved; it is only strange that a person perishes as he perishes, given the scope of Allah’s mercy.’[64]

The supplicant who responds to the Allah of the Qur’an never forgets the wrath of Allah, but he remains confident that Allah’s essential nature will show itself, in spite of his own weaknesses. Padwick was so struck with the devaluation of human sins that seems to result from this attitude that she displays a rare instance of Christian bias, objecting that it ‘leads to a certain moral shallowness in some forgiveness-seeking prayers’ and is unable ‘to attribute any moral cost to Allah’s forgiveness’, alluding here and in the rest of the passage to the Christian doctrine of atonement. Among three examples of ‘moral shallowness’ she cites the following lines from Imam Zain al-Abidin (a.s.), found in Al-Saheefat al-khamisa:

My Allah my sins do not harm Thee and Thy pardon does not impoverish Thee. Then forgive me what does not harm Thee and give me what Thou wilt not miss.[65]

In order to understand the attitude expressed here, one needs to put it into its larger context. The specific attitude expressed by the Imam corresponds precisely to the reality of Allah’s infinite mercy and forgiveness as revealed in various Qur’anic verses. Many passages from the Saheefa present the same point of view. Moreover, when the Imam says:

‘Thou art the Generous Lord for whom the forgiveness of great sins is nothing great’,[66] or ‘Pardoning great sin is nothing great for Thee, overlooking enormous misdeeds is not difficult for Thee, putting up with indecent crimes does not trouble Thee’,[67]

he is merely echoing the command of the Prophet mentioned above:

The worshiper ‘should be firm and make his desire great, for what Allah gives is nothing great for Him.’

In any case, the context of these prayers shows that the accompanying moral attitude is hardly shallow, since it demands ‘refraining from arrogance, pulling aside from persistence [in sin], and holding fast to praying forgiveness’ (12.13). Moral shallowness could only follow if the worshiper remembered Allah’s mercy and forgot His wrath, but both are always kept in view.

The Saheefa And Islamic Spirituality

In spite of studies that have rejected the idea, many people in the West still believe that ‘true Islam’ lies in simplicity, austerity, legalism, formalism, and a Allah perceived as Just and Transcendent. Hence those elements of Islamic civilization which demonstrate complexity, subtlety, warmth, love, inwardness, spirituality, and a Allah of mercy, compassion, and immanence are seen as largely extraneous to or reactions against Qur’anic Islam. Scholars such as Massignon have pointed out that a person of spiritual sensitivity only needs to read the Qur’an for such ideas to be dissolved. But few people who have adopted the old stereotypes possess this sort of sensitivity or would be interested in changing their preconceived ideas, lest sympathy be stirred up in their hearts. It is not my aim here to reject, as so many have done before me, these common biases concerning the nature of ‘true Islam’, but I would like to point out that a work like the Saheefa brings out an inward dimension of Islam which may be much more difficult to perceive in other early texts.

When scholars and other outsiders look at Islam, they naturally perceive what can be seen at first glance, that is, events, written reports and records, social relationships, and so on. It is not easy to look into people’s hearts or to investigate their personal relationship with Allah, nor are most people interested in doing so. If there is a way into hearts, it must come by studying the most inward concerns of individuals as reflected in their outward activities and writings. But those dimensions of Islam which have caught the most attention of outside observers are external and obvious, and they also happen to be relatively devoid of the love and warmth normally associated in the West with spirituality.

Islamic civilization as a whole is much like a traditional Muslim city: The outer walls make it appear dull and sombre, and it is not easy to gain access to the world behind the walls. But if one becomes an intimate with the city’s inhabitants, one is shown into delightful courtyards and gardens, full of fragrant flowers, fruit trees, and sparkling fountains. Those who write about Islamic history, political events, and institutions deal with the walls, since they have no way into the gardens. Some of the gardens are opened up through the study of Sufism, art and architecture, poetry, and music, but since all of these have appeared in specific historical forms influenced by the surrounding environment, their deep Islamic roots can easily be lost to sight. The most traditional and authentic gardens of the city, and the most difficult of access, are the hearts of the greatest representatives of the civilization. It is here that the supplications handed down from the pillars of early Islam can open up a whole new vision of Islam’s animating spirit, since they provide direct access to the types of human attitudes that are the prerequisite for a full flowering of the Islamic ideal.

Other Dimensions

This introduction may seem to be suggesting that the Saheefa deals exclusively with Islamic spirituality. But the Saheefa deals with other domains as well. As was pointed out above, the great representatives of Islam bring together all levels of Islamic teachings, just as these are brought together by the Qur’an and the hadees. If spirituality has been emphasized in discussing the Saheefa, this has to do with the fact that the work is a collection of supplications, and these presuppose certain attitudes toward the Divine Reality which cannot be understood outside spirituality’s context.

But the Saheefa also provides teachings that are applicable on many different levels, from the theological (in the broadest sense of the term) to the social. A thorough analysis of these would demand a book far longer than the Saheefa itself. It is hoped that the publication of this translation will encourage scholars to study the content of the prayers contained in the Saheefa (as well as the prayers left by other pillars of early Islam, the Shia Imams in particular) to bring out the whole range of teachings they contain. The most that can be done here is to allude to some of the other important topics touched upon by the Saheefa and mention a few of the significant questions which these bring up.

Islam is an organic reality possessing three basic dimensions: practice or the Shari’a (al-islam) faith (al-Eemaan which includes doctrine and intellectual teachings), and spirituality (al-ehsaan). In the lived experience of the community, these dimensions are intimately interrelated, even if various institutional forms tend to deal with them separately. The earliest sources, such as the prophetic hadees or Ali’s Nahj al-balagha deal with all three of these dimensions, though different passages can be isolated which stress one specific epic rather than another. But a work like the Nahj al-balagha converges profoundly from the Saheefa in that it brings together sayings on all sorts of matters, from metaphysics, to the nature of correct government, to the personal flaws of some of Ali’s contemporaries. There is no stress on spirituality, since this is clearly one dimension of Islam among others, though a deep spirituality and holiness underly everything that Ali (a.s.) says.

In contrast, the Saheefa by its supplicatory form and content stresses the innermost dimension of Islam. But at the same time, it also touches upon Islam’s other dimensions. For example, the traditional category of ‘faith’ is concerned with Allah, the angels, the prophets, the scriptures, the Last Day, and the ‘measuring’ (qadar) of both good and evil. These objects of faith form the basic subject matter of most of Islamic thought as developed in kalaam philosophy, and theoretical Sufism. Imam Zain al-Abidin (a.s.) discusses all of these in the Saheefa sometimes briefly and sometimes in detail. Thus he often mentions the angels, while his ‘Blessing upon the Bearers of the Throne’ (3) provides the best available summary of Muslim beliefs concerning them.

The Imam also refers frequently to the domain of Islamic practices, or the Shari’a in the wide sense. He emphasizes the absolute necessity of following Allah’s guidelines as set down in the Qur’an and the hadees in both individual and social life. Hence the Saheefa provides many specific social teachings as well as general injunctions, such as the necessity of establishing justice in society. But since the social teachings deal with the domain of practice, the outermost dimension of Islam, they need to be viewed within the context of the Imam’s doctrinal and spiritual teachings. As he makes eminently clear in his ‘Treatise on Rights’, a hierarchy of priorities must always be observed: The individual comes before the social, the spiritual before the practical, and knowledge before action. Each human being has a long series of social duties, but these depend upon his more essential duties, which are first, faith in Allah, and second, placing one’s own person into the proper relationship with the Divine Reality.

The Translation

The present translation of the Saheefa follows the Arabic original with as much literal accuracy as could be contrived while maintaining a readable and understandable English text. I have kept Arberry’s Koran Interpreted in view as the model of how this might be done. I have been particularly concerned with maintaining consistency in rendering terms and preserving the concreteness of the original terminology, feeling that the ‘meaning’ of the text cannot be grasped without due regard for its form.[68] It has already been suggested that one of the virtues of the early devotional literature is its ability to speak in a relatively concrete, pre-theological language of great universality. As a result, any move in the direction of rendering concrete terms abstractly, by paying attention to the rational meaning rather than the images conjured up by the linguistic form, will take us in the direction of kalaam and away from the universe of the Qur’an, the hadees and the intimacy of the supplications themselves. This explains why I have usually preferred more literal terms such as ‘Garden’ to relatively abstract terms such as ‘Paradise’.

Where difficulties arose in interpreting the meaning of the text, I have followed the commentary of Sayyid Alikhan Shirazi. I have also profited from the excellent Persian translation and commentary by Ali Naqi Fayz al-Islam and the less useful Persian translation of Mirza Abul-Qasim Sha’rani. I have not tried to be exhaustive in the notes, aiming only to identify proper names, clarify obscurities, and point to a few of the Qur’anic references in order to suggest how thoroughly the text is grounded in the revealed book. In a few cases I have mentioned relevant hadees or discussed the different interpretations offered by the commentators.

The translation of the Saheefa is followed by a translation of Imam Zain al-Abidin (a.s.)’s ‘Treatise on Rights’, which is the only work attributed to him other than supplications or relatively short sayings and letters. This treatise is especially important for the manner in which it deals with many of the same themes as the Saheefa in a different style and language.

I owe a debt of gratitude to my dear friend Wing Commander (ret’d) Qasim Husain, the moving spirit behind the Muhammadi Trust. He caught me in a weak moment and pushed me into accepting a project which I never would have undertaken otherwise. His gentle but always firm and forceful pressure has made it possible for me to complete the translation practically on schedule. Without his intervention I would have been deprived of the opportunity to gain an intimate acquaintance with one of the deepest veins of Islamic spirituality. Anyone who comes to appreciate the contents of the Saheefa through the present work would do well to offer a prayer of thanks for the sake of Commander Husain. I also thank Sayyid Ali Mohammad Naqavi, who read the translation and offered a number of useful suggestions for its improvement, and Sayyid Muhammad Husain al-Husaini al-Jalali, who placed at my disposal a useful bibliography of works concerning the Saheefa.

Preface:

حَدَّثَنَا السَّيِّدُ الْاَجَلُّ، نَجْمُ الدِّينِ، بَهَاءُ الشَّرَفِ، اَبُو الْحَسَنِ مُحَمَّدُ بْنُ الْحَسَنِ بْنِ اَحْمَدَ بْنِ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عُمَرَ بْنِ يَحْيٰى الْعَلَوِيٌّ الْحُسَيْنِيٌّ رَحِمَهُ اللَّهُ.

The greatest sayyid, Najm al-Din Baha’ al-Sharaf Abul-Hasan Muhammad ibn Ahmad ibn Ali ibn Muhammad ibn Umar ibn Yahya al-’Alawi al-Hasani[69] (Allah have mercy upon him) related to us:[70]

قَالَ اَخْبَرَنَا الشَّيْخُ السَّعِيدُ، اَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ اَحْمَدَ بْنِ شَهْرَيَارَ، الْخَازِنُ لِخِزَانَةِ مَوْلَانَا

He said: The felicitous shaykh, Abu Abd Allah Muhammad ibn Ahmad ibn Shahriyar[71], the treasurer of the treasure-house of our master,

اَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ اَبِي طَالِبٍ  فِي شَهْرِ رَبِيعٍ الْاَوَّلِ مِنْ سَنَةِ سِتَّ عَشْرَةَ وَ خَمْسِمِائَةٍ قِرَاءَةً عَلَيْهِ وَ اَنَا اَسْمَعُ.

the Commander of the Faithful, Ali ibn Abi Talib (a.s.) told us in the month of Rabi’ I in the year 516 [May-June 1122 CE] while [the Saheefa] was being read before him and I was listening.

قَالَ سَمِعْتُهَا عَنِ الشَّيْخِ الصَّدُوقِ، اَبِي مَنْصُورٍ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ اَحْمَدَ بْنِ عَبْدِ الْعَزِيزِ الْعُكْبَرِيِّ الْمُعَدِّلِ رَحِمَهُ اللَّهُ

He said: I heard it [being read] before the truthful shaykh Abu Mansur Muhammad ibn Muhammad ibn Ahmad ibn Abd al-’Aziz al-’Ukbari the Just[72] (Allah have mercy upon him)

عَنْ اَبِي الْمُفَضَّلِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ الْمُطَّلِبِ الشَّيْبَانِيِّ

قَالَ حَدَّثَنَا الشَّرِيْفُ، اَبُوْ عَبْدِ اللَّهِ جَعْفَرُ بْنُ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ الْحَسَنِ بْنِ جَعْفَرِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ بْنِ اَمِيْرِ الْمُؤْمِنِيْنَ عَلِيِّ بْنِ اَبِيْ طَالِبٍ عَلَيْهِمُ السَّلَامُ

He said: Al-Sharif Abu Abd Allah Ja’far ibn Muhammad ibn Ja’far ibn al-Hasan ibn Ja’far ibn al-Hasan ibn al-Hasan ibn Amir al-Mu’minin Ali ibn Abi Talib[74] (upon them be peace) related to us.

قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ عُمَرَ بْنِ خَطَّابٍ الزَّيَّاتُ سَنَةَ خَمْسٍ وَ سِتِّيْنَ وَ مِائَتَيْنِ

He said: Abd Allah ibn Umar ibn Khattab al-Zayyat[75] related to us in the year 265 [878-9].

قَالَ حَدَّثَنِيْ خَالِي عَلِيُّ بْنُ النُّعْمَانِ الْاَعْلَمُ‏

قَالَ حَدَّثَنِيْ عُمَيْرُ بْنُ مُتَوَكِّلٍ الثَّقَفِيُّ الْبَلْخِيُّ عَنْ اَبِيهِ مُتَوَكِّلِ بْنِ هَارُونَ.

He said: Umayr ibn Mutawakkil al-Saqafi al-Balkhi related to us from his father Mutawakkil ibn Harun.[77]

قَالَ لَقِيتُ يَحْيٰى بْنَ زَيْدِ بْنِ عَلِيٍّ  وَ هُوَ مُتَوَجِّهٌ اِلٰى خُرَاسَانَ بَعْدَ قَتْلِ اَبِيهِ فَسَلَّمْتُ عَلَيْهِ

He said: I met Yahya ibn Zayd ibn Ali (a.s.) when he was going to Khurasan after his father was slain and I greeted him.[78]

فَسَاَلَنِي عَنْ اَهْلِهٖ وَ بَنِي عَمِّهٖ بِالْمَدِينَةِ وَ اَحْفَى السُّؤَالَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ 

He asked me about his household and the sons of his paternal uncle in Medina and he pressed me urgently about [Imam] Ja’far ibn Muhammad (a.s.),

فَأخْبَرْتُهٗ بِخَبَرِهٖ وَ خَبَرِهِمْ وَ حُزْنِهِمْ عَلٰى اَبِيْهِ زَيْدِ بْنِ عَلِيٍّ 

so I gave him news of him and of them and of their sorrow over his father Zayd ibn Ali (a.s.).

فَقَالَ لِي قَدْ كَانَ عَمِّي مُحَمَّدُ بْنُ عَلِيٍّ  اَشَارَ عَلٰى اَبِي بِتَرْكِ الْخُرُوجِ وَ عَرَّفَهٗ اِنْ هُوَ

He said to me: My paternal uncle [Imam] Muhammad [al-Baqir] ibn Ali (a.s.) advised my father not to revolt and he let him know what would be the outcome of his affair

خَرَجَ وَ فَارَقَ الْمَدِينَةَ مَا يَكُوْنُ اِلَيْهِ مَصِيْرُ اَمْرِهٖ فَهَلْ لَقِيْتَ ابْنَ عَمِّي جَعْفَرَ بْنَ مُحَمَّدٍ  قُلْتُ نَعَمْ

if he revolted and left Medina. Have you met the son of my paternal uncle, Ja’far ibn Muhammad (a.s.)?

قَالَ فَهَلْ سَمِعْتَهٗ يَذْكُرُ شَيْئًا مِنْ اَمْرِي قُلْتُ نَعَمْ

قُلْتُ جُعِلْتُ فِدَاكَ مَا اُحِبُّ اَنْ اَسْتَقْبِلَكَ بِمَا سَمِعْتُهٗ مِنْهُ

I said: May I be made your sacrifice! I do not want to confront you with what I heard from him.

فَقَالَ اَ بِالْمَوْتِ تُخَوِّفُنِيْ هَاتِ مَا سَمِعْتَهٗ، فَقُلْتُ سَمِعْتُهٗ يَقُوْلُ اِنَّكَ تُقْتَلُ وَ تُصْلَبُ كَمَا قُتِلَ اَبُوْكَ وَ صُلِبَ فَتَغَيَّرَ وَجْهُهٗ وَ قَالَ

So he said: Will you frighten me with death? Tell me what you heard! I said: I heard him saying that you would be slain and crucified as your father was slain and crucified. His face changed colour and he said:

يَمْحُوْا اللَّهُ مَا يَشَاءُ وَ يُثْبِتُ وَ عِنْدَهٗ اُمُّ الْكِتَابِ،

Allah erases whatsoever He will, and He establishes, and with Him is the Mother of the Book![79]

يَا مُتَوَكِّلُ اِنَّ اللَّهَ عَزَّ وَ جَلَّ اَيَّدَ هٰذَا الْاَمْرَ بِنَا وَ جَعَلَ لَنَا الْعِلْمَ وَ السَّيْفَ فَجُمِعَا لَنَا وَ خُصَّ بَنُو عَمِّنَا بِالْعِلْمِ وَحْدَهٗ

O Mutawakkil! Allah has supported this affair through us and appointed for us knowledge and the sword. These two are combined in us, while the sons of our paternal uncle have been singled out only for knowledge.

فَقُلْتُ جُعِلْتُ فِدَاءَكَ اِنِّي رَاَيْتُ النَّاسَ اِلَى ابْنِ عَمِّكَ جَعْفَرٍ  اَمْيَلَ مِنْهُمْ اِلَيْكَ وَ اِلٰى اَبِيْكَ

I said: May I be made your sacrifice! Surely I see people inclining more to the son of your paternal uncle, Ja’far (a.s.) than to you and your father.

فَقَالَ اِنَّ عَمِّي مُحَمَّدَ بْنَ عَلِيٍّ وَ ابْنَهٗ جَعْفَرًا عَلَيْهِمَا السَّلَامُ دَعَوَا النَّاسَ اِلَى الْحَيَاةِ وَ نَحْنُ دَعَوْنَاهُمْ اِلَى الْمَوْتِ

He said: Surely my paternal uncle Muhammad ibn Ali and his son Ja’far (a.s.) summon people to life, but we summon them to death.

فَقُلْتُ يَا ابْنَ رَسُوْلِ اللَّهِ اَ هُمْ اَعْلَمُ اَمْ اَنْتُمْ

فَاَطْرَقَ اِلَى الْاَرْضِ مَلِيًّا ثُمَّ رَفَعَ رَأْسَهٗ وَ قَالَ كُلُّنَا لَهٗ عِلْمٌ غَيْرَ اَنَّهُمْ يَعْلَمُوْنَ كُلَّ مَا نَعْلَمُ، وَ لَا نَعْلَمُ كُلَّ مَا يَعْلَمُوْنَ

He looked toward the ground for a time. Then he lifted his head and said: All of us have knowledge, but they know everything we know, and we do not know everything they know.

ثُمَّ قَالَ لِي اَ كَتَبْتَ مِنِ ابْنِ عَمِّي شَيْئًا

Then he said to me: Have you written anything from the son of my paternal uncle?

قَالَ اَرِنِيهِ فَاَخْرَجْتُ اِلَيْهِ وُجُوهًا مِنَ الْعِلْمِ وَ اَخْرَجْتُ لَهُ دُعَاءً اَمْلَاهُ عَلَيَّ اَبُو عَبْدِ اللَّهِ

He said: Show it to me. So I brought out various kinds of knowledge, and I brought out for him a supplication which had been dictated to me by Abu Abd Allah (a.s.).

وَ حَدَّثَنِيْ اَنَّ اَبَاهُ مُحَمَّدَ بْنَ عَلِيٍّ عَلَيْهِمَا السَّلَامُ اَمْلَاهُ عَلَيْهِ وَ اَخْبَرَهٗ اَنَّهٗ مِنْ دُعَاءِ اَبِيْهِ عَلِيِّ بْنِ الْحُسَيْنِ عَلَيْهِمَا السَّلَامُ مِنْ دُعَاءِ الصَّحِيفَةِ الْكَـامِلَةِ

He had related to me that his father, Muhammad ibn ‘All (a.s.) had dictated it to him and had told him that it was one of the supplications of his father, Ali ibn al-Husain (a.s.), from Al-Saheefat al-Kamela.[80]

فَنَظَرَ فِيْهِ يَحْيٰى حَتّٰى اَتٰى عَلٰى آخِرِهٖ، وَ قَالَ لِي اَ تَأْذَنُ فِيْ نَسْخِهٖ فَقُلْتُ يَا ابْنَ رَسُوْلِ اللَّهِ اَ تَسْتَأْذِنُ فِيْمَا هُوَ عَنْكُمْ

Yahya looked at it until he came to its end. He said to me: Will you permit me to copy it? I said: O son of the Messenger of Allah! Do you ask permission for that which belongs to all of you?

فَقَالَ اَمَا لَاُخْرِجَنَّ اِلَيْكَ صَحِيْفَةً مِنَ الدُّعَاءِ الْكَـامِلِ مِمَّا حَفِظَهٗ اَبِيْ عَنْ اَبِيْهِ وَ اِنَّ اَبِيْ اَوْصَانِيْ بِصَوْنِهَا وَ مَنْعِهَا غَيْرَ اَهْلِهَا

He said: Truly I will bring out for you a Saheefa with the Perfect Supplications, which my father had in safekeeping from his father. My father counselled me to safeguard it and to withhold it from those unworthy of it.

قَالَ عُمَيْرٌ قَالَ اَبِيْ فَقُمْتُ اِلَيْهِ فَقَبَّلْتُ رَأْسَهٗ،

Umayr said: My father [Mutawakkil] said: So I stood up before him, kissed him on the head,

وَ قُلْتُ لَهٗ وَ اللَّهِ يَا ابْنَ رَسُوْلِ اللَّهِ اِنِّي لَاَدِيْنُ اللَّهَ بِحُبِّكُمْ وَ طَاعَتِكُمْ، وَ اِنِّي لَاَرْجُوْ اَنْ يُسْعِدَنِيْ فِيْ حَيَاتِيْ وَ مَمَاتِيْ بِوَلَايَتِكُمْ

and said to him: By Allah, O son of the Messenger of Allah! I profess the religion of Allah through love for you and obedience toward you! I hope that He will favour me in my life and my death with your friendship.

فَـرَمٰى صَحِيْفَتِيَ الَّتِيْ دَفَعْتُهَا اِلَيْهِ اِلَى غُلَامٍ كَانَ مَعَهٗ

So he tossed the page of mine which I had given to him to a servant who was with him

وَ قَالَ اكْتُبْ هٰذَا الدُّعَاءَ بِخَطٍّ بَيِّنٍ حَسَنٍ وَ اعْرِضْهُ عَلَيَّ لَعَلِّيْ اَحْفَظُهٗ فَاِنِّي كُنْتُ اَطْلُبُهٗ مِنْ جَعْفَرٍ حَفِظَهُ اللَّهُ فَيَمْنَعُنِيْهِ

and said: Write this supplication with a beautiful, clear script, and give it to me. Perhaps I will memorize it, for I had been seeking it from Ja’far (Allah safeguard him) and he withheld it from me.

قَالَ مُتَوَكِّلٌ فَنَدِمْتُ عَلٰى مَا فَعَلْتُ وَ لَمْ اَدْرِ مَا اَصْنَعُ، وَ لَمْ يَكُنْ اَبُو عَبْدِ اللَّهِ  تَقَدَّمَ اِلَيَّ اَلَّا اَدْفَعَهٗ اِلٰى اَحَدٍ

Mutawakkil said: So I regretted what I had done and did not know what I should do. Abu Abd Allah had not ordered me not to hand it over to anyone.

ثُمَّ دَعَا بِعَيْبَةٍ فَاسْتَخْرَجَ مِنْهَا صَحِيفَةً مُقْفَلَةً مَخْتُوْمَةً فَنَظَرَ اِلَى الْخَاتَمِ وَ قَبَّلَهٗ وَ بَكٰى، ثُمَّ فَضَّهٗ وَ فَتَحَ الْقُفْلَ

Then he called for a box and brought out from it a Saheefa locked and sealed.[81] He looked at the seal, kissed it, and wept. Then he broke it and undid the lock.

ثُمَّ نَشَرَ الصَّحِيْفَةَ وَ وَضَعَهَا عَلٰى عَيْنِهِ وَ اَمَرَّهَا عَلٰى وَجْهِهٖ

وَ قَالَ وَ اللَّهِ يَا مُتَوَكِّلُ لَوْ لَا مَا ذَكَرْتَ مِنْ قَوْلِ ابْنِ عَمِّيْ اِنَّنِيْ اُقْتَلُ وَ اُصْلَبُ لَمَا دَفَعْتُهَا اِلَيْكَ وَ لَكُنْتُ بِهَا ضَنِيْنًا

He said: By Allah, O Mutawakkil, were it not for the words you mentioned from the son of my paternal uncle - that I will be slain and crucified - I would not hand this over to you and would be niggardly with it.

وَ لٰكِنِّيْ اَعْلَمُ اَنَّ قَوْلَهٗ حَقٌّ اَخَذَهٗ عَنْ آبَائِهٖ وَ اَنَّهٗ سَيَصِحُّ

But I know that his word is the truth which he has taken from his fathers and that it will be verified.

فَخِفْتُ اَنْ يَقَعَ مِثْلُ هٰذَا الْعِلْمِ اِلٰى بَنِي اُمَيَّةَ فَيَكْتُمُوهُ وَ يَدَّخِرُوهُ فِي خَزَائِنِهِمْ لِاَنْفُسِهِمْ

So I fear lest knowledge like this fall to the Umayyads and they hide it and store it in their treasuries for themselves.

فَاقْبِضْهَا وَ اكْفِنِيْهَا وَ تَرَبَّصْ بِهَا فَاِذَا قَضَى اللَّهُ مِنْ اَمْرِيْ وَ اَمْرِ هٰؤُلَآءِ الْقَوْمِ مَا هُوَ قَاضٍ

So take it, guard it for me, and wait with it. Then, when Allah has accomplished in my affair and the affair of those people what He will accomplish,

فَهِيَ اَمَانَةٌ لِيْ عِنْدَكَ حَتّٰى تُوْصِلَهَا اِلَى ابْنَيْ عَمِّيْ مُحَمَّدٍ وَ اِبْرَاهِيْمَ ابْنَيْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ بْنِ عَلِيٍّ عَلَيْهِمَا السَّلَامُ فَاِنَّهُمَا الْقَائِمَانِ فِيْ هٰذَا الْاَمْرِ بَعْدِيْ

it will be a trust from me with you to be taken to the sons of my paternal uncle, Muhammad and Ibrahim,[82] the two sons of Abd Allah ibn al-Hasan ibn al-Hasan ibn Ali (upon the [last] two of them be peace). They will undertake this affair after me.

قَالَ الْمُتَوَكِّلُ فَقَبَضْتُ الصَّحِيفَةَ فَلَمَّا قُتِلَ يَحْيٰى بْنُ زَيْدٍ صِرْتُ اِلَى الْمَدِينَةِ فَلَقِيتُ اَبَا عَبْدِ اللَّهِ  فَحَدَّثْتُهُ الْحَدِيثَ عَنْ يَحْيٰى، فَبَكَى وَ اشْتَدَّ وَجْدُهٗ بِهٖ

Mutawakkil said: So I took the Saheefa. when Yahya ibn Zayd was slain, I went to Medina and met [Imam] Abu Abd Allah [Ja’far al-Sadiq] (a.s.). I related to him the news of Yahya. He wept and his feeling for him was intense.

وَ قَالَ رَحِمَ اللَّهُ ابْنَ عَمِّي وَ اَلْحَقَهٗ بِآبَائِهٖ وَ اَجْدَادِهٖ

He said: Allah have mercy on the son of my paternal uncle and join him to his fathers and grandfathers!

وَ اللَّهِ يَا مُتَوَكِّلُ مَا مَنَعَنِيْ مِنْ دَفْعِ الدُّعَاءِ اِلَيْهِ اِلَّا الَّذِيْ خَافَهٗ عَلٰى صَحِيْفَةِ اَبِيْهِ، وَ اَيْنَ الصَّحِيْفَةُ

By Allah, O Mutawakkil, the only thing that prevented me from handing the supplication over to him was what he feared for the Saheefa of his father. Where is the Saheefa?

فَفَتَحَهَا وَ قَالَ هٰذَا وَ اللَّهِ خَطُّ عَمِّي زَيْدٍ وَ دُعَاءُ جَدِّي عَلِيِّ بْنِ الْحُسَيْنِ عَلَيْهِمَا السَّلَامُ

He opened it and said: This, by Allah, is the handwriting of my paternal uncle Zayd and the supplications of my grandfather Ali ibn al-Husain (a.s.).

ثُمَّ قَالَ لِاِبْنِهٖ قُمْ يَا اِسْمَاعِيْلُ فَأْتِنِيْ بِالدُّعَاءِ الَّذِيْ اَمَرْتُكَ بِحِفْظِهٖ وَ صَوْنِهٖ، فَقَامَ اِسْمَاعِيْلُ فَاَخْرَجَ صَحِيْفَةً كَاَنَّهَا

Then he said to his son: Stand up, O Isma’il,[83] and bring out the supplications which I commanded you to memorize and safeguard! So Isma’il stood up, and he brought out a Saheefa just like the Saheefa which

الصَّحِيفَةُ الَّتِيْ دَفَعَهَا اِلَيَّ يَحْيٰى بْنُ زَيْدٍ فَقَبَّلَهَا اَبُوْ عَبْدِ اللَّهِ وَ وَضَعَهَا عَلٰى عَيْنِهٖ

Yahya ibn Zayd had handed over to me. Abu Abd Allah kissed it and placed it upon his eyes.

وَ قَالَ هٰذَا خَطُّ اَبِيْ وَ اِمْلَاءُ جَدِّيْ عَلَيْهِمَا السَّلَامُ بِمَشْهَدٍ مِنِّي

He said: This is the handwriting of my father and the dictation of my grandfather (a.s.), while I was a witness.

فَقُلْتُ يَا ابْنَ رَسُوْلِ اللَّهِ اِنْ رَاَيْتَ اَنْ اَعْرِضَهَا مَعَ صَحِيْفَةِ زَيْدٍ وَ يَحْيٰى فَاَذِنَ لِيْ فِيْ ذٰلِكَ وَ قَالَ قَدْ رَاَيْتُكَ لِذٰلِكَ اَهْلًا

I said: O son of the Messenger of Allah! Would it be proper for me to compare it to the Saheefa of Zayd and Yahya? He gave me permission to do that and said: I consider you worthy of that.

فَنَظَرْتُ وَ اِذَا هُمَا اَمْرٌ وَاحِدٌ وَ لَمْ اَجِدْ حَرْفًا مِنْهَا يُخَالِفُ مَا فِي الصَّحِيْفَةِ الْاُخْرٰى

I looked, and I found the two to be a single thing. I did not find a single letter to differ from what was in the other Saheefa.

ثُمَّ اسْتَأْذَنْتُ اَبَا عَبْدِ اللَّهِ  فِي دَفْعِ الصَّحِيْفَةِ اِلَى ابْنَيْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ،

Then I asked permission from Abu Abd Allah to hand over the Saheefa to the two sons of Abd Allah ibn al-Hasan.

فَقَالَ اِنَّ اللَّهَ يَأْمُرُكُمْ اَنْ تُؤَدُّوا الْاَمَانَاتِ اِلٰى‏ اَهْلِهَا، نَعَمْ فَادْفَعْهَا اِلَيْهِمَا

He said: Allah commands you to deliver trusts back to their owners.[84] Yes, hand it over to them.

فَلَمَّا نَهَضْتُ لِلِقَائِهِمَا قَالَ لِيْ مَكَـانَكَ

ثُمَّ وَجَّهَ اِلٰى مُحَمَّدٍ وَ اِبْرَاهِيْمَ فَجَاءَا

فَقَالَ هٰذَا مِيْرَاثُ ابْنِ عَمِّكُمَا يَحْيٰى مِنْ اَبِيْهِ قَدْ خَصَّكُمْ بِهٖ دُونَ اِخْوَتِهٖ وَ نَحْنُ مُشْتَرِطُوْنَ عَلَيْكُمَا فِيْهِ شَرْطًا

He said: This is the inheritance of the son of your paternal uncle, Yahya, from his father. He has singled you out for it instead of his own brothers. But we place upon you a condition concerning it.

فَقَالَا رَحِمَكَ اللَّهُ قُلْ فَقَوْلُكَ الْمَقْبُوْلُ

فَقَالَ لَا تَخْرُجَا بِهٰذِهِ الصَّحِيْفَةِ مِنَ الْمَدِيْنَةِ

قَالَ اِنَّ ابْنَ عَمِّكُمَا خَافَ عَلَيْهَا اَمْرًا اَخَافُهُ اَنَا عَلَيْكُمَا.

قَالَا اِنَّمَا خَافَ عَلَيْهَا حِينَ عَلِمَ اَنَّهُ يُقْتَلُ

فَقَالَ اَبُو عَبْدِ اللَّهِ  وَ اَنْتُمَا فَلَا تَأْمَنَّا فَوَاللَّهِ اِنِّي لَاَعْلَمُ اَنَّكُمَا سَتَخْرُجَانِ كَمَا خَرَجَ، وَ سَتُقْتَلَانِ كَمَا قُتِلَ

Abu Abd Allah (a.s.) said: As for you - feel not secure! By Allah, I know that you will revolt as he revolted, and you will be slain as he was slain!

فَقَامَا وَ هُمَا يَقُولَانِ لَا حَوْلَ وَ لَا قُوَّةَ اِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ

They arose, while they were saying: ‘There is no force and no strength save in Allah, the All-high, the All-mighty!’[85]

فَلَمَّا خَرَجَا قَالَ لِيْ اَبُو عَبْدِ اللَّهِ  يَا مُتَوَكِّلُ كَيْفَ قَالَ لَكَ يَحْيٰى اِنَّ عَمِّي مُحَمَّدَ بْنَ عَلِيٍّ وَ ابْنَهٗ جَعْفَرًا دَعَوَا النَّاسَ اِلَى الْحَيَاةِ وَ دَعَوْنَاهُمْ اِلَى الْمَوْتِ

When they revolted Abu Abd Allah (a.s.) said to me: O Mutawakkil! What did Yahya say to you? ‘Surely my paternal uncle Muhammad ibn Ali and his son Ja’far summon the people to life, but we summon them to death.’

قُلْتُ نَعَمْ اَصْلَحَكَ اللَّهُ قَدْ قَالَ لِيَ ابْنُ عَمِّكَ يَحْيٰى ذٰلِكَ

I said: Yes, Allah set you right! The son of your paternal uncle Yahya said that to me.

فَقَالَ يَرْحَمُ اللَّهُ يَحْيٰى، اِنَّ اَبِيْ حَدَّثَنِيْ عَنْ اَبِيْهِ عَنْ جَدِّهٖ عَنْ عَلِيٍّ  اَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهٖ اَخَذَتْهُ نَعْسَةٌ وَ هُوَ عَلٰى مِنْبَرِهٖ

He said: Allah have mercy upon Yahya! My father related from his father from his grandfather from Ali (a.s.) that the Messenger of Allah (s.a.w.a.) was seized from his senses for an instant while he was on the pulpit.

فَرَاٰى فِي مَنَامِهٖ رِجَالًا يَنْزُونَ عَلٰى مِنْبَرِهِ نَزْوَ الْقِرَدَةِ يَرُدُّونَ النَّاسَ عَلٰى اَعْقَابِهِمُ الْقَهْقَرٰى

He saw in a vision some men leaping upon his pulpit like monkeys and making the people retrace their steps.

فَاسْتَوٰى رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهٖ جَالِسًا وَ الْحُزْنُ يُعْرَفُ فِي وَجْهِهٖ

So the Messenger of Allah sat down (s.a.w.a.), and sorrow was apparent on his face.

وَ ما جَعَلْنَا الرُّؤْيَا الَّتِي اَرَيْنَاكَ اِلَّا فِتْنَةً لِلنَّاسِ وَ الشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ وَ نُخَوِّفُهُمْ فَمَا يَزِيْدُهُمْ اِلَّا طُغْيَانًا كَبِيْرًا يَعْنِيْ بَنِيْ اُمَيَّةَ

And We made the vision that We showed thee and the tree cursed in the Qur’an, that is, the Umayyads, to be only a trial for men; and We frighten them, but it only increases them in great insolence.[86]

قَالَ يَا جِبْرِيلُ اَ عَلٰى عَهْدِيْ يَكُوْنُوْنَ وَ فِي زَمَنِي

قَالَ لَا، وَ لٰكِنْ تَدُوْرُ رَحَى الْاِسْلَامِ مِنْ مُهَاجَرِكَ فَتَلْبَثُ بِذٰلِكَ عَشْرًا، ثُمَّ تَدُوْرُ رَحَى الْاِسْلَامِ عَلٰى رَأْسِ خَمْسَةٍ وَ ثَلَاثِيْنَ مِنْ مُهَاجَرِكَ

He said: No, but the mill of Islam will turn from your migration, and it will come to a halt ten [years] after that. Then it will begin turning exactly thirty-five years after your migration,

فَتَلْبَثُ بِذٰلِكَ خَمْسًا، ثُمَّ لَا بُدَّ مِنْ رَحٰى ضَلَالَةٍ هِيَ قَائِمَةٌ عَلٰى قُطْبِهَا، ثُمَّ مُلْكُ الْفَرَاعِنَةِ

and come to a halt five [years] after that. Then there is no avoiding a mill at whose axis stands error. Then there will be the kingdom of the pharoahs.

قَالَ وَ اَنْزَلَ اللَّهُ تَعَالٰى فِي ذٰلِكَ

اِنَّا اَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ، وَ مَا اَدْرَاكَ ما لَيْلَةُ الْقَدْرِ، لَيْلَةُ الْقَدْرِ خَيْرٌ مِنْ اَلْفِ شَهْرٍ

Surely We sent it down on the Night of Decree. And what will teach thee what is the Night of Decree? The Night of Decree is better than a thousand months[87] in which the Umayyads rule,

تَمْلِكُهَا بَنُوْ اُمَيَّةَ لَيْسَ فِيْهَا لَيْلَةُ الْقَدْرِ

قَالَ فَاَطْلَعَ اللَّهُ عَزَّ وَ جَلَّ نَبِيَّهٗ  اَنَّ بَنِيْ اُمَيَّةَ تَمْلِكُ سُلْطَانَ هٰذِهِ الْاُمَّةِ وَ مُلْكَهَا طُوْلَ هٰذِهِ الْمُدَّةِ

He said: So Allah gave news to His Prophet (a.s.) that the Umayyads would own sovereignty over this community and that their kingdom would last this period of time.

فَلَوْ طَاوَلَتْهُمُ الْجِبَالُ لَطَالُوْا عَلَيْهَا حَتّٰى يَأْذَنَ اللَّهُ تَعَالٰى بِزَوَالِ مُلْكِهِمْ، وَ هُمْ فِي ذٰلِكَ يَسْتَشْعِرُوْنَ عَدَاوَتَنَا اَهْلَ الْبَيْتِ وَ بُغْضَنَا

Were the mountains to vie with them, they would tower over the mountains until Allah (exalted is He) gave permission for the disappearance of their kingdom; and during this time they have made their banner enmity and hatred for us, the Folk of the House.

اَخْبَرَ اللَّهُ نَبِيَّهٗ بِمَا يَلْقٰى اَهْلُ بَيْتِ مُحَمَّدٍ وَ اَهْلُ مَوَدَّتِهِمْ وَ شِيْعَتُهُمْ مِنْهُمْ فِي اَيَّامِهِمْ وَ مُلْكِهِمْ

Allah gave news to His Prophet concerning what the Folk of the House of Muhammad, the people of love for them, and their partisans would meet from the Umayyads during their days and their kingdom.

اَ لَمْ تَرَ اِلَى الَّذِيْنَ بَدَّلُوا نِعْمَتَ اللَّهِ كُفْرًا وَ اَحَلُّوْا قَوْمَهُمْ دَارَ الْبَوَارِ جَهَنَّمَ يَصْلَوْنَها وَ بِئْسَ الْقَرَارُ

Hast thou not seen those who exchanged the favour of Allah for unbelief, and caused the people to dwell in the abode of ruin? Gehenna, wherein they are roasted; an evil resting place![88]

وَ نِعْمَةُ اللَّهِ مُحَمَّدٌ وَ اَهْلُ بَيْتِهٖ، حُبُّهُمْ اِيْمَانٌ يُدْخِلُ الْجَنَّةَ، وَ بُغْضُهُمْ كُفْرٌ وَ نِفَاقٌ يُدْخِلُ النَّارَ

The ‘favour of Allah’ is Muhammad and the People of his House. Love for them is a faith that takes into the Garden, and hate for them is an unbelief and a hypocrisy that takes into the Fire.

فَاَسَرَّ رَسُوْلُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهٖ ذٰلِكَ اِلٰى عَلِيٍّ وَ اَهْلِ بَيْتِهٖ

So the Messenger of Allah (s.a.w.a.) confided that to Ali and the Folk of his House.

قَالَ ثُمَّ قَالَ اَبُو عَبْدِ اللَّهِ  مَا خَرَجَ وَ لَا يَخْرُجُ مِنَّا اَهْلَ الْبَيْتِ اِلٰى قِيَامِ قَائِمِنَا اَحَدٌ

He said: Then Abu Abd Allah said (a.s.): Before the rise of our Qa’im[89] not one of us Folk of the House has revolted or will revolt

لِيَدْفَعَ ظُلْمًا اَوْ يَنْعَشَ حَقًّا اِلَّا اصْطَلَمَتْهُ الْبَلِيَّةُ، وَ كَانَ قِيَامُهٗ زِيَادَةً فِيْ مَكْرُوْهِنَا وَ شِيْعَتِنَا

to repel an injustice or to raise up a right, without affliction uprooting him and without his uprising increasing the adversity of us and our partisans.

قَالَ الْمُتَوَكِّلُ بْنُ هَارُونَ ثُمَّ اَمْلَى عَلَيَّ اَبُو عَبْدِ اللَّهِ  الْاَدْعِيَةَ وَ هِيَ خَمْسَةٌ وَ سَبْعُوْنَ بَابًا، سَقَطَ عَنِّيْ مِنْهَا اَحَدَ عَشَرَ بَابًا، وَ حَفِظْتُ مِنْهَا نَيِّفًا وَ سِتِّيْنَ بَابًا

Al-Mutawakkil ibn Harun said: Then Abu Abd Allah dictated to me the supplications, which are seventy-five chapters. Of them eleven chapters have escaped me, while I have safeguarded sixty-some.

وَ حَدَّثَنَا اَبُو الْمُفَضَّلِ قَالَ وَ حَدَّثَنِيْ مُحَمَّدُ بْنُ الْحَسَنِ بْنِ رُوزْبِهَ اَبُوْ بَكْرٍ الْمَدَائِنِيُّ الْكَـاتِبُ نَزِيْلُ الرَّحْبَةِ فِيْ دَارِهٖ

Abul-Mufazzal related to us.[90] He said: Muhammad ibn al-Hasan ibn Ruzbih Abu Bakr al-Mada’ini[91] the scribe, who lived in Rahba, related to us in his house.

قَالَ حَدَّثَنِيْ مُحَمَّدُ بْنُ اَحْمَدَ بْنِ مُسْلِمٍ الْمُطَهَّرِيُّ

قَالَ حَدَّثَنِيْ اَبِيْ عَنْ عُمَيْرِ بْنِ مُتَوَكِّلٍ الْبَلْخِيِّ عَنْ اَبِيْهِ الْمُتَوَكِّلِ بْنِ هَارُوْنَ‏

He said: My father related to me from Umayr ibn Mutawakkil al-Balkhi from his father al-Mutawakkil ibn Harun.

قَالَ لَقِيتُ يَحْيَى بْنَ زَيْدِ بْنِ عَلِيٍّ عَلَيْهِمَا السَّلَامُ فَذَكَرَ الْحَدِيْثَ بِتَمَامِهٖ اِلٰى رُؤْيَا النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ

He said: I met Yahya ibn Zayd ibn Ali (a.s.). Then he mentioned the whole hadees including the vision of the Prophet (s.a.w.a.)

الَّتِي ذَكَرَهَا جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ آبَائِهٖ صَلَوَاتُ اللَّهِ عَلَيْهِمْ

وَ فِي رِوَايَةِ الْمُطَهَّرِيِّ ذِكْرُ الْاَبْوَابِ وَ هِيَ

دُعَاؤُهٗ فِي اللَّجَاِ اِلَى اللَّهِ تَعَالٰى

دُعَاؤُهٗ اِذَا قُتِّرَ عَلَيْهِ الرِّزْقُ

دُعَاؤُهٗ فِي الْمَعُونَةِ عَلٰى قَضَاءِ الدَّيْنِ

دُعَاؤُهٗ اِذَا ابْتُلِيَ اَوْ رَاٰى مُبْتَلًى بِفَضِيْحَةٍ بِذَنْبٍ

دُعَاؤُهٗ فِي طَلَبِ السَّتْرِ وَ الْوِقَايَةِ

دُعَاؤُهٗ فِي عِيدِ الْفِطْرِ وَ الْجُمُعَةِ

دُعَاؤُهٗ فِي يَوْمِ الْاَضْحَى وَ الْجُمُعَةِ

دُعَاؤُهٗ فِي التَّضَرُّعِ وَ الْاِسْتِكَانَةِ

وَ بَاقِي الْاَبْوَابِ بِلَفْظِ اَبِيْ عَبْدِ اللَّهِ الْحَسَنِيِّ رَحِمَهُ اللَّهُ

The remaining chapter headings are in the words of Abu Abd Allah al-Hasani (r.a.).[93]

حَدَّثَنَا اَبُوْ عَبْدِ اللَّهِ جَعْفَرُ بْنُ مُحَمَّدٍ الْحَسَنِيُّ

قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ عُمَرَ بْنِ خَطَّابٍ الزَّيَّاتُ

قَالَ حَدَّثَنِيْ خَالِي عَلِيُّ بْنُ النُّعْمَانِ الْاَعْلَمُ

قَالَ حَدَّثَنِيْ عُمَيْرُ بْنُ مُتَوَكِّلٍ الثَّقَفِيُّ الْبَلْخِيُّ عَنْ اَبِيْهِ مُتَوَكِّلِ بْنِ هَارُوْنَ

He said: Umayr ibn Mutawakkil al-Saqafi al-Balkhi related to us from his father Mutawakkil ibn Harun.

قَالَ اَمْلٰى عَلَيَّ سَيِّدِي الصَّادِقُ، اَبُو عَبْدِ اللَّهِ جَعْفَرُ بْنُ مُحَمَّدٍ

He said: My truthful master, Abu Abd Allah Ja’far ibn Muhammad dictated to me.

قَالَ اَمْلٰى جَدِّيْ عَلِيُّ بْنُ الْحُسَيْنِ عَلٰى اَبِي مُحَمَّدِ بْنِ عَلِيٍّ عَلَيْهِمْ اَجْمَعِيْنَ السَّلَامُ بِمَشْهَدٍ مِنِّي.

He said: My grandfather Ali ibn al-Husain dictated to my father Muhammad ibn Ali (a.s.) while I was witness:

Supplications

وَ كَانَ مِنْ دُعَآئِهٖ اِذَا ابْتَدَاَ بِالدُّعَاءِ بَدَاَ بِالتَّحْمِيدِ لِلَّهِ عَزَّ وَ جَلَّ وَ الثَّنَاءِ عَلَيْهِ فَقَالَ :

1. When he (a.s.) began to supplicate, he would begin with praise and laudation of Allah (Mighty and Majestic is He). He would say:

وَالْاٰخِرِ بِلَا اٰخِرٍ يَكُوْنُ بَعْدَهٗ

الَّذِىْ قَصُرَتْ عَنْ رُؤْيَتِهٖ اَبْصَارُ النَّاظِرِيْنَ

وَ عَجَزَتْ عَنْ نَعْتِهٖ اَوْهَامُ الْوَاصِفِيْنَ

ابْتَدَعَ بِقُدْرَتِهِ الْخَلْقَ ابْتِدَاعًا

وَ اخْتَرَعَهُمْ عَلٰى مَشِيَّتِهِ اخْتِرَاعًا

لَا يَمْلِكُوْنَ تَاخِيْرًا عَمَّا قَدَّمَهُمْ اِلَيْهِ

وَ لَا يَسْتَطِيْعُوْنَ تَقَدُّمًا اِلٰى مَا اَخَّرَهُمْ عَنْهُ

وَ جَعَلَ لِكُلِّ رُوْحٍ مِنْهُمْ قُوْتًا مَعْلُوْمًا مَقْسُوْمًا مِنْ رِزْقِهٖ

He assigned from His provision to each of their spirits a nourishment known and apportioned.

وَ لَا يَزِيْدُ مَنْ نَقَصَ مِنْهُمْ زَآئِدٌ

ثُمَّ ضَرَبَ لَهٗ فِى الْحَيٰوةِ اَجَلًا مَوْقُوْتًا

قَبَضَهٗ اِلٰى مَا نَدَبَهٗ اِلَيْهِ مِنْ مَوْفُوْرِ ثَوَابِهٖ اَوْ مَحْذُوْرِ عِقَابِهٖ

Allah seizes him to the abundant reward or the feared punishment to which He has called him,

لِيَجْزِىَ الَّذِيْنَ اَسَآؤُا بِمَا عَمِلُوْا وَ يَجْزِىَ الَّذِيْنَ اَحْسَنُوْا بِالْحُسْنٰى

That He may repay those who do evil for what they have done and repay those who do good with goodness,[95]

لَا يُسْئَلُ عَمَّا يَفْعَلُ وَ هُمْ يُسْئَلُوْنَ

He shall not be questioned as to what He does, but they shall be questioned.[96]

لَوْ حَبَسَ عَنْ عِبَادِهٖ مَعْرِفَةَ حَمْدِهٖ عَلٰى مَا اَبْلَاهُمْ مِنْ مِنَنِهٖ الْمُتَتَابِعَةِ وَ اَسْبَغَ عَلَيْهِمْ مِنْ نِعَمِهِ الْمُتَظَاهِرَةِ

had He withheld from His servants the knowledge to praise Him for the uninterrupted kindnesseswith which He has tried them[97] and the manifest favours which He has lavished upon them,

لَتَصَرَّفُوْا فِىْ مِنَنِهٖ فَلَمْ يَحْمَدُوْهُ

وَ تَوَسَّعُوْا فِىْ رِزْقِهٖ فَلَمْ يَشْكُرُوْهُ

وَ لَوْ كَانُوْا كَذٰلِكَ لَخَرَجُوْا مِنْ حُدُوْدِ الْاِنْسَانِيَّتِ اِلٰى حَدِّ الْبَهِيْمِيَّةِ فَكَانُوْا كَمَا وَصَفَ فِىْ مُحْكَمِ كِتَابِهٖ

Had such been the case, they would have left the bounds of humanity for that of beastliness and become as He has described in the firm text of His Book:

اِنْ هُمْ اِلاَّ كَالْاَنْعَامِ بَلْ هُمْ اَضَلُّ سَبِيْلًا

They are but as the cattle—nay, but they are further astray from the way!.[98]

وَ فَتَحَ لَنَا مِنْ اَبْوَابِ الْعِلْمِ بِرُبُوْبِيَّتِهٖ

وَ دَلَّنَا عَلَيْهِ مِنَ الْاِخْلَاصِ لَهٗ فِىْ تَوْحِيْدِهٖ

وَ جَنَّبَنَا مِنَ الْاِلْحَادِ وَالْشَكِّ فِىْ اَمْرِهٖ

نُعَمَّرُ بِهٖ فِيْمَنْ حَمِدَهٗ مِنْ خَلْقِهٖ

وَ نَسْبِقُ بِهٖ مَنْ سَبَقَ اِلٰى رِضَاهُ وَ عَفْوِهٖ

يُضِىْٓءُ لَنَا بِهٖ ظُلُمَاتِ الْبَرْزَخِ

وَ يُسَهِّلُ عَلَيْنَا بِهٖ سَبِيْلَ الْمَبْعَثِ

وَ يُشَرِّفُ بِهٖ مَنَازِلَنَا عِنْدَ مَوَاقِفِ الْاَشْهَادِ يَوْمَ تُجْزٰى كُلُّ نَفْسٍ بِمَا كَسَبَتْ وَ هُمْ لَا يُظْلَمُوْنَ

and raise up our stations at the standing places of the Witnesses[100] on the day when every soul will be repaid for what it has earned -they shall not be wronged;[101]

يَوْمَ لَا يُغْنِىْ مَوْلًى عَنْ مَوْلًى شَيْئًا وَّ لَا هُمْ يُنْصَرُوْنَ

the day a master shall avail nothing a client, and they shall not be helped;[102]

حَمْدًا يَرْتَفِعُ مِنَّا اِلٰى اَعْلٰى عِلِّيِّيْنَ فِىْ كِتَابٍ مَرْقُوْمٍ يَشْهَدُهُ الْمُقَرَّبُوْنَ

a praise which will rise up from us to the highest of the ‘Illiyun[103] in a book inscribed, witnessed by those brought nigh,[104]

حَمْدًا تَقَرُّ بِهٖ عُيُوْنُنَا اِذَا بَرِقَتِ الْاَبْصَارُ وَ تَبْيَضُّ بِهٖ وُجُوْهُنَا اِذَا اسْوَدَّتِ الْاَبْشَارُ

a praise whereby our eyes may be at rest when sight is dazzled,[105] our faces whitened when skins are blackened,[106]

حَمْدًا نُعْتَقُ بِهٖ مِنْ اَلِيْمِ نَارِ اللهِ اِلٰى كَرِيْمِ جِوَارِ اللهِ

a praise through which we may be released from Allah’s painful Fire and enter Allah’s generous neighbourhood,

نُزَاحِمُ بِهٖ مَلَائِكَتَهُ الْمُقَرَّبِيْنَ

وَ نُضَامُّ بِهٖ اَنْبِيَآئَهُ الْمُرْسَلِيْنَ

فِىْ دَارِ الْمُقَامَةِ الَّتِىْ لَا تَزُوْلُ

وَ مَحَلِّ كَرَامَتِهِ الَّتِىْ لَا تَحُوْلُ

وَ جَعَلَ لَنَا الْفَضِيْلَةَ بِالْمَلَكَةِ عَلٰى جَمِيْعِ الْخَلْقِ

فَكُلُّ خَلِيْقَتِهٖ مُنْقَادَةٌ لَنَا بِقُدْرَتِهٖ وَ صَائِرَةٌ اِلٰى طَاعَتِنَا بِعِزَّتِهٖ

every one of His creatures submits to us through His power and comes to obey us through His might.[107]

وَالْحَمْدُ لِلّٰهِ الَّذِىْ اَغْلَقَ عَنَّا بَابَ الْحَاجَةِ اِلاَّ اِلَيْهِ

وَ اَثْبَتَ فِيْنَا جَوَارِحَ الْاَعْمَالِ

وَانْتَظَرَ مُرَاجَعَتَنَا بِرَافَتِهٖ حِلْمًا

وَالْحَمْدُ لِلّٰهِ الَّذِىْ دَلَّنَا عَلَى التَّوْبَةِ الَّتِىْ لَمْ نُفِدْهَا اِلاَّ مِنْ فَضْلِهٖ

Praise belongs to Allah, who showed us the way to repentance, which we would not have won save through His bounty.

فَلَوْ لَمْ نَعْتَدِدْ مِنْ فَضْلِهٖ اِلاَّ بِهَا

فَمَا هٰكَذَا كَانَتْ سُنَّتُهٗ فِى التَّوْبَةٍ لِمَنْ كَانَ قَبْلَنَا

لَقَدْ وَضَعَ عَنَّا مَا لَا طَاقَةَ لَنَا بِهٖ

وَ لَمْ يَدَعَ لَاَحَدٍ مِنَّا حُجَّةً وَّ لَا عُذْرًا

وَالْحَمْدُ لِلّٰهِ بِكُلِّ مَا حَمِدَهٗ بِهٖ

حَمْدًا يَفْضُلُ سَآئِرَ الْحَمْدِ كَفَضْلِ رَبِّنَا عَلٰى جَمِيْعِ خَلْقِهٖ

a praise that may surpass other praises as our Lord surpasses all His creatures.

مَكَانَ كُلِّ نِعْمَةٍ لَهٗ عَلَيْنَا وَ عَلٰى جَمِيْعِ عِبَادِهِ الْمَاضِيْنَ وَ الْبَاقِيْنَ عَدَدَ مَا اَحَاطَ بِهٖ عِلْمُهٗ مِنْ جَمِيْعِ الْاَشْيَآءِ

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,

وَ مَكَانَ كُلِّ وَاحِدَةٍ مِنْهَا عَدَدُهَا اَضْعَافًا مُضَاعَفَةً اَبَدًا سَرْمَدًا اِلٰى يَوْمِ الْقِيٰمَةِ

and in place of each of His favours, their number doubling and redoubling always and forever, to the Day of Resurrection;

حَمْدًا يَكُوْنُ وُصْلَةً اِلٰى طَاعَتِهٖ وَ عَفْوِهٖ

وَ طَرِيْقًا اِلٰى جَنَّتِهٖ وَ خَفِيْرًا مِنْ نَقِمَتِهٖ

وَ عَوْنًا عَلٰى تَادِيَةِ حَقِّهٖ وَ وَظَآئِغِهٖ

حَمْدًا نَسْعَدُ بِهٖ فِى السُّعَدَآءِ مِنْ اَوْلِيَآئِهٖ وَ نَصِيْرُ بِهٖ فِىْ نَظْمِ الشُهَدَآءِ بِسُيُوْفِ اَعْدَآئِهٖ

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.

وَ كَانَ مِنْ دُعَآئِهٖ  بَعْدَ هٰذَا التَّحْمِيدِ فِي الصَّلَاةِ عَلٰى رَسُوْلِ اللَّهِ ﷺ

2. After this praise of Allah he (a.s.) would supplicate by calling down blessings upon Allah’s Messenger (s.a.w.a.)

وَالْحَمْدُ لِلّٰهِ الَّذِىْ مَنَّ عَلَيْنَا بِمُحَمَّدٍ نَبِيِّهٖ صَلَّى اللهُ عَلَيْهٖ وَ آلِهٖ وَ سَلَّمَ دُوْنَ الْاُمَمِ الْمَاضِيَةِ وَ الْقُرُوْنِ السَّالِفَةِ

Praise belongs to Allah who was kind to us through Muhammad (s.a.w.a.) to the exclusion of past communities and bygone generations,

وَ كَاشَفَ فِى الدُّعَآءِ اِلَيْكَ حَامَّتَهٗ

وَ اَقْصَى الْاَدْنَيْنَ عَلٰى جُحُوْدِهِمْ

وَ قَرَّبَ الْاَقْصَيْنَ عَلَى اسْتِجَابَتِهِمْ لَكَ

وَ اَدْاَبَ نَفْسَهٗ فِىْ تَبْلِيْغِ رِسَالَتِكَ

وَ اَتْعَبَهَا بِالدُّعَآءِ اِلٰى مِلَّتِكَ

وَ شَغَلَهَا بِالنُّصْحِ لِاَهْلِ دَعْوَتِكَ

وَ هَاجَرَ اِلٰى بِلَادِ الْغُرْبَةِ وَ مَحَلِّ النَّاىِ عَنْ مَوْطِنِ رَحْلِهٖ وَ مَوْضِعِ رِجْلِهٖ وَ مَسْقَطِ رَاْسِهٖ وَ مَاْنَسِ نَفْسِهٖ

migrated to the land of exile and the place of remoteness from the home of his saddlebags, the walkway of his feet, the ground of his birth, and the intimate abode of his soul,

وَ اسْتِنْصَارًا عَلٰى اَهْلِ الْكُفْرِ بِكَ

حَتَّىْ اسْتَتَبَّ لَهٗ مَا حَاوَلَ فِىْ اَعْدَآئِكَ

وَاسْتَتَمَّ لَهٗ مَا دَبَّرَ فِى اَوْلِيَآئِكَ

فَنَهَدَ اِلَيْهِمْ مُسْتَفْتِحًا بِعَوْنِكَ وَ مُتَقَوِّيًّا عَلٰى ضَعْفِهٖ بِنَصْرِكَ

He rose up against them seeking victory through Thine aid, becoming strong in spite of his weakness with Thy help.

وَ هَجَمَ عَلَيْهِمْ فِىْ بُحْبُوْحَةِ قَرَارِهِمْ حَتّٰى ظَهَرَ اَمْرُكَ وَ عَلَكْ كَلِمَتُكَ وَ لَوْ كَرِهَ الْمُشْرِكُوْنَ

and attacked them in the midst of their dwellings, until Thy command prevailed, and Thy word rose up, though the idolaters were averse.[111]

اَللّٰهُمَّ فَارْفَعْهٗ بِمَا كَدَحَ فِيْكَ اِلَى الدَّرَجَةِ الْعُلْيَا مِنْ جَنَّتِكَ حَتّٰى

O Allah, so raise him, because of his labours for Thy sake, to the highest degree of Thy Garden,[112]

وَ لَا يُوَازِيْهُ لَدَيْكَ مَلَكُ مُقَرَّبٌ وَ لَا نَبِىُّ مُرْسَلُ

وَ عَرِّفْهُ فِىْ اَهْلِهِ الطَّاهِرِيْنَ وَ اُمَّتِهِ الْمُوْئَمِنِيْنَ مِنْ حُسْنِ الشَّفَاعَةِ اَجَلَّ مَا وَعَدْتَهٗ

And inform him concerning his Household the pure and his community the faithful of an excellent intercession, greater than what Thou hast promised him![113]

يَا مُبَدِّلَ السَّيِّئٰاتِ بِاَضْعَافِهَا مِنَ الْحَسَنَاتِ

وَ كَانَ مِنْ دُعَآئِهٖ  فِي الصَّلَاةِ عَلٰى حَمَلَةِ الْعَرْشِ وَ كُلِّ مَلَكٍ مُقَرَّبٍ

3. A Supplication in Calling down Blessings upon the Bearers of the Throne and Every Angel Brought Nigh

اَللّٰهُمَّ وَ حَمَلَةُ عَرْشِكَ الَّذِيْنَ

وَ لَا يُؤْثِرُوْنَ التَّقْصِيْرَ عَلَى الْجِدِّ فِىْ اَمْرِكَ

وَ لَا يَغْفُلُوْنَ عَنِ الْوَلَهِ اِلَيْكَ

وَ اِسْرَافِيْلُ صَاحِبُ الصُّوْرِ الشَّاخِصُ الَّذِىْ يَنْتَظِرُ مِنْكَ الْاِذْنَ وَ حُلُوْلَ الْاَمْرِ فَيُنَبِّهُ بِالنَّفْخَةِ صَرْعٰى رَهَائِنَ الْقُبُوْرِ

Seraphiel, the Owner of the Trumpet, fixed in his gaze, awaiting Thy permission and the descent of the Command, that he may arouse through the Blast the hostages thrown down in the graves;

وَ مِيْكَائِيْلُ ذُوالْجَاهِ عِنْدَكَ وَ الْمَكَانِ الرَّفِيْعِ مِنْ طَاعَتِكَ

Michael, possessor of standing with Thee and a raised up place in Thy obedience;

الْمَكِيْنُ لَدَيْكَ الْمُقَرَّبُ عِنْدَكَ

وَ الرُّوْحُ الَّذِىْ هُوَ عَلٰى مَلَائِكَةِ الْحُجُبِ

اَللّٰهُمَّ فَصَلِّ عَلَيْهِمْ وَ عَلٰى الْمَلَائِكَةِ الَّذِيْنَ مِنْ دُوْنِهِمْ

وَ لَا اِعْيَآءٌ مِنْ لُغُوْبٍ وَ لَا فُتُوْرٌ

وَ لَا تَشْغَلُهُمْ عَنْ تَسْبِيْحِكَ الشَّهَوَاتُ

وَ لَا يَقْطَعْهُمْ عَنْ تَعْظِيْمِكَ سَهْوُ الْغَفَلَاتِ

and whose magnification of Thee is never cut off by the inattention of heedless moments;

الْخُشَّعُ الْاَبْصَارِ فَلَا يَرُوْمُوْنَ النَّظَرَ اِلَيْكَ

النَّوَاكِسُ الْاَذْقَانِ الَّذِيْنَ قَدْ طَالَتْ رَغْبَتُهُمْ فِيْمَا لَدَيْكَ

وَ الْمُتَوَاضِعُوْنَ دُوْنَ عَظْمَتِكَ وَ جَلَالِ كِبْرِيَآئِكَ

وَ الَّذِيْنَ يَقُوْلُوْنَ اِذَا نَظَرُوْا اِلٰى جَهَنَّمَ تَزْفِرُ عَلٰى اَهْلِ مَعْصِيَتِكَ سُبْحَانَكَ مَا عَبَدْنَاكَ حَقَّ عِبَادَتِكَ

those who say when they look upon Gehenna roaring over the people who disobeyed Thee: ‘Glory be to Thee, we have not worshipped Thee with the worship Thou deservest!’

وَ اَغْنَيْتَهُمْ عَنِ الطَّعَامِ وَ الشَّرَابِ بِتَقْدِيْسِكَ

وَ اَسْكَنْتَهُمْ بُطُوْنَ اَطَبَاقِ سَمٰوَاتِكَ

وَ الَّذِيْنَ عَلٰٓى اَرْجَآئِهَآ اِذَا اَنْزَلَ الْاَمْرُ بِتَمَامِ وَعْدَكَ

those who will stand upon the heavens’ borders[119] when the Command descends to complete Thy promise,

وَ خُزَّانِ الْمَطَرِ وَ زَوَاجِرِ السَّحَابِ

وَ الَّذِىْ بِصَوْتِ زَجْرِهٖ يُسْمَعُ زَجَلُ الرَّعُوْدِ وَ اِذَا سَبَحَتْ بِهٖ حَفِيْفَةُ السَّحَابِ الْتَمَعَتْ صَوَاعِقُ الْبُرُوْقِ

him at whose driving’s sound is heard the rolling of thunder, and when the reverberating clouds swim before his driving, bolts of lightning flash;

وَ الْهَابِطِيْنَ مَعَ قَطْرِ الْمَطَرِ اِذَا نَزَلَ

وَ الْمُوَكَّلِيْنَ بِالْجِبَالِ فَلَا تَزُوْلُ

وَ الَّذِيْنَ عَرَّفْتَهُمْ مَثَاقِيْلَ الْمِيَاهِ وَ كَيْلَ مَا تَحْوِيْهِ لَوَاعِجُ الْاَمْطَارِ وَ عَوَالِجُهَا

those whom Thou hast taught the weights of the waters and the measures contained by torrents and masses of rain;

وَ رُسُلِكَ مِنَ الْمَلَائِكَةِ اِلٰٓى اَهْلِ الْاَرْضِ بِمَكْرُوْهِ مَا يَنْزِلُ مِنَ الْبَلَاءِ وَ مَحْبُوْبِ الرَّخَاءِ

the angels who are Thy messengers to the people of the earth with the disliked affliction that comes down and the beloved ease;

وَ الطَّآئِفِيْنَ بِالْبَيْتِ الْمَعْمُوْرِ

وَ مَالِكٍ وَ الْخَزَنَةِ وَ رِضْوَانَ وَ سَدَنَةِ الْجِنَانِ

وَ الَّذِيْنَ لَا يَعْسُوْنَ اللهَ مَآ اَمَرَهُمْ وَ يَفْعَلُوْنَ مَا يُؤْمَرُوْنَ

those who disobey not Allah in What He commands them and do What they are commanded;[127]

وَ الَّذِيْنَ يَقُوْلَوْنَ سَلَامٌ عَلَيْكُمْ بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ

those who say, Peace be upon you, for that you were patient - and fair is the Ultimate Abode;[128]

وَ الزَّبَانِيَةِ الَّذِيْنَ اِذَا قِيْلَ لَهُمْ خُذُوْهُ فَغُلُّوْهُ ثُمَّ الْجَحِيْمَ صَلُّوْهُ ابْتَدَرُوْهُ سِرَاعًا وَ لَمْ يُنْظِرُوْهُ

the Zabaniya, who, when it is said to them, take him, and fetter him, then roast him in hell,[129] hasten to accomplish it, nor do they give him any respite;[130]

وَ مَنْ اَوْهَمْنَا ذِكْرَهٗ وَ لَمْ نَعْلَمْ مَكَانَهٗ مِنْكَ وَ بِاَىِّ اَمْرٍ وَكَّلْتَهٗ

him whom we have failed to mention, not knowing his place with Thee, nor with which command Thou hast charged him;

وَ سُكَّانِ الْهَوَآءِ وَ الْاَرْضِ وَ الْمَآءِ

فَصَلِّ عَلَيْهِمْ يَوْمَ يَاتِىْ كُلُّ نَفْسٍ مَعَهَا سَآئِقٌ وَ شَهِيْدٌ

bless them on the day when every soul will come, with it a driver and a witness,[131]

كَرَامَةً عَلٰى كَرَامَتِهِمْ وَ طَهَارَةً عَلٰى طَهَارَتِهِمْ

اَللّٰهُمَّ وَ اِذَا صَلَّيْتَ عَلٰى مَلَائِكَتِكَ وَ رُسُلِكَ وَ بَلَّغْتَهُمْ صَلٰوتَنَا عَلَيْهِمْ فَصَلِّ عَلَيْنَا بِمَا فَتَحْتَ لَنَا مِنْ حُسْنِ الْقَوْلِ فِيْهِمْ

O Allah, and when Thou blessest Thy angels and Thy messengers and Thou extendest our blessings to them, bless us through the good words about them which Thou hast opened up for us!

وَ كَانَ مِنْ دُعَآئِهٖ  فِي الصَّلَاةِ عَلٰى اَتْبَاعِ الرُّسُلِ وَ مُصَدِّقِيهِمْ

4. His Supplication in Calling down Blessings upon the Followers of, and Attesters to, the Messengers

اَللّٰهُمَّ وَ اَتْبَاعُ الرُّسُلِ وَ مُصَدِّقُوْهُمْ مِنْ اَهْلِ الْاَرْضِ بِالْغَيْبِ عِنْدَ مُعَارَضَةِ الْمُعَانِدِيْنَ لَهُمْ بِالتَّكْذِيْبِ

O Allah, as for the followers of the messengers and those of the people of the earth who attested to them unseen (while the obstinate resisted them through crying lies) -

وَالْاِشْتِيَاقِ اِلَى الْمُرْسَلِيْنَ بَحَقَائِقِ الْاِيْمَانِ

مِّنْ لَّدُنْ اٰدَمَ اِلٰى مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَ اٰلِهٖ وَ سَلَّمَ

فَذْكُرْهُمْ مِنْكَ بِمَغْفِرَةٍ وَّ رِضْوَانٍ

اَللّٰهُمَّ وَ اَصْحَابُ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَ اٰلِهٖ وَ سَلَّمَ خَآصَّةً

وَ الَّذِيْنَ اَبْلَوُ الْبَلَاءَ الْحَسَنَ فِىْ نَصْرِهٖ وَ كَانْفُوْهُ وَ اَسْرَعُوْا اِلٰى وِفَادَتِهٖ

وَ سَابَقُوْا اِلٰى دَعْوَتِهٖ وَاسْتَجَابُوْا لَهٗ حَيْثُ اَسْمَعَهُمْ حُجَّةَ رِسَالَاتِهٖ

وَ فَارَقُوا الْاَزْوَاجَ وَ الْاَوْلَادَ فِىْ اِظْهَارِ كَلِمَتِهٖ

وَ قَاتَلُوا الْاٰبَآءَ وَ الْاَبْنَآءَ فِىْ تَثْبِيْتِ نُبُوَّتِهٖ وَ انْتَصَرُوْا بِهٖ

fought against fathers and sons in strengthening his prophecy, and through him gained victory;

وَ مَنْ كَانُوْا مُنْطَوِيْنَ عَلٰى مَحَبَّتِهٖ يَرْجُوْنَ تِجَارَةً لَنْ تَبُوْرَ فِىْ مَوَدَّتِهٖ

those who were wrapped in affection for him, hoping for a commerce that comes not to naught[132] in love for him;

وَ الَّذِيْنَ هَجَرَتْهُمُ الْعَشَآئِرُ اِذْ تَعَلَّقُوْا بِعُرْوَتِهٖ

وَ انْتَفَتْ مِنْهُمُ الْقَرَابَاتُ اِذْ سَكَنُوْا فِىْ ظِلِّ قَرَابَتِهٖ

فَلَا تَنْسَ لَهُمْ اَللّٰهُمَّ مَا تَرَكُوْا لَكَ وَ فِيْكَ

وَ كَانُوْا مَعَ رَسُوْلِكَ دُعَاةً لَكَ اِلَيْكَ

وَ خُرُوْجِهِمْ مِنْ سَعَةِ الْمَعَاشِ اِلٰى ضِيْقِهٖ

وَ مَنْ كَثَّرْتَ فِىْ اِعْزَازِ دِيْنِكَ مِنْ مَظْلُوْمِهِمْ

and [show gratitude to] those of them who became objects of wrongdoing and whom Thou multiplied in exalting Thy religion.

اَللّٰهُمَّ وَ اَوْصِلْ اِلَى التَّابِعِيْنَ لَهُمْ بِاِحْسَانِ الَّذِيْنَ

يَقُوْلُوْنَ رَبَّنَا اغْفِرْ لَنَا وَ لِاِخْوَانِنَا الَّذِيْنَ سَبَقُوْنَا بِالْاِيْمَانِ خَيْرَ جَزَآئِكَ الَّذِيْنَ

who say, Our Lord, forgive us and our brothers who went before us in faith,[133] Thy best reward;

لَمْ يَثْنِهِمْ رَيْبٌ فِىْ بَصِيْرَتِهِمْ

وَ لَمْ يَخْتَلِجْهُمْ شَكٌّ فِىْ قَفْوِ اٰثَارِهِمْ وَ الْاِئْتِمَامِ بِهِدَايَةِ مَنَارِهِمْ

and no uncertainty shook them from following in their tracks and being led by the guidance of their light.

وَ لَا يَتَّهِمُوْنَهُمْ فِيْمَا اَدَّوْا اِلَيْهِمْ

اَللّٰهُمَّ وَ صَلِّ عَلَى التَّابِعِيْنَ مِنْ يَوْمِنَا هٰذَا اِلٰى يَوْمِ الدِّيْنِ

صَلٰوةً تَعْصِمُهُمْ بِهَا مِنْ مَعْصِيَتِكَ

وَ تَمْنَعُهُمْ بِهَا مِنْ كَيْدِ الشَّيْطَانِ

وَ تُعِيْنُهُمْ بِهَا عَلٰى مَا اسْتَعَانُوْكَ عَلَيْهِ مِنْ بِرٍّ

وَ تَقِيْهِمْ طَوَارِقَ اللَّيْلِ وَ النَّهَارِ اِلاَّ طَارِقًا يَطْرُقُ بِخَيْرٍ

protect them from sudden events that come by night and day - except the events which come with good -

اعْتِقَادِ حُسْنِ الرَّجَاءِ لَكَ وَ الطَّمَعِ فِيْمَا عِنْدَكَ

وَ تَرَكِ التُّهْمَةِ فِيْمَا تَحْوِيْهِ اَيْدِى الْعِبَادِ

and refrain from ill thoughts [toward Thee] because of what the hands of Thy servants’ hold.

لِتَرُدَّهُمْ اِلَى الرَّغْبَةِ اِلَيْكَ وَ الرَّهْبَةِ مِنْكَ

وَ تُحَبِّبَ اِلَيْهِمُ الْعَمَلَ لِلْاٰجِلِ وَ الْاِسْتِعْدَادَ لِمَا بَعْدَ الْمَوْتِ

make them love to work for the sake of the deferred and prepare for what comes after death,

وَ تُهَوِّنَ عَلَيْهِمْ كُلَّ كَرْبٍ يَحِلُّ بِهِمْ يَوْمَ خُرُوْجِ الْاَنْفُسِ مِنْ اَبْدَانِهَا

make easy for them every distress that comes to them on the day when souls take leave from bodies,

وَ تُعَافِيَهُمْ مِمَّا تَقَعُ بِهٖ الْفِتْنَةُ مِنْ مَحْذُوْرَاتِهَا وَ كَبَّةِ النَّارِ وَ طُوْلِ الْخُلُوْدِ فِيْهَا

release them from that which brings about the perils of temptation and being thrown down in the Fire and staying forever within it,

وَ تُصَيِّرَهُمْ اِلٰى اَمْنٍ مِنْ مَقِيْلِ الْمُتَّقِيْنَ

وَ كَانَ مِنْ دُعَآئِهٖ  لِنَفْسِهِ و لِاَهْلِ وَلَايَتِهِ

5. His Supplication for himself and the People under his Guardianship

يَا مَنْ لَا تَنْقَضِىْ عَجَآئِبُ عَظَمَتِهٖ

صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَ سَلَّمَ

وَ احْجُبْنَا عَنِ الْاِلْحَادِ فِىْ عَظَمَتِكَ

وَ يَا مَنْ لَا تَنْتَهِىْ مُدَّةُ مُلْكِهٖ

وَ يَا مَنْ لَا تَفْنٰى خَزَآئِنُ رَحْمَتِهٖ

وَ يَا مَنْ تَنْقَطِعُ دُوْنَ رُؤْيَتِهِ الْاَبْصَارُ

صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَ سَلَّمَ

وَ يَا مَنْ تَصْغُرُ عِنْدَ خَطَرَةِ الْاَخْطَارُ

وَ يَا مَنْ تَطْهَرُ عِنْدَهٗ بِوَاطِنُ الْاَخْبَارِ

اغْنِنَا عَنْ هِبَةِ الْوَقَّابِيْنَ بِهِبَتِكَ

وَ اكْفِنَاوَا شَةِ الْقَاطِعِيْنَ بِصِلَتِكَ

حَتّٰى لَا نَرْغَبَ اِلٰى اَحَدٍ مَعَ بَذْلِكَ

وَ لَا نَسْتَوْحِشَ مِنْ اَحَدٍ مَعَ فَضْلِكَ

اَللّٰهُمَّ فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

اَللّٰهُمَّ اِنَّمَا يَكْتَفِى الْمُكْتَفُوْنَ بِفَضْلِ قُوَّتِكَ

فَصَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَ اكْفِنَا

وَ اِنَّمَا يُعْطِى الْمُعْطُوْنَ مِنْ فَضْلِ جِدَتِكَ

فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ وَ اَعْطِنَا

وَ اِنَّمَا يَهْتَدِى الْمُهْتَدُوْنَ بِنُوْرِ وَجْهِكَ

فَصَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَ اهْدِنَا

مَنْ وَ الَيْتَ لَمْ يَضْرُرْهُ خِذْلَانُ الْخَاذِلِيْنَ

he whom Thou befriendest will not be injured by the abandonment of the abandoners,

وَ مَنْ اَعْطَيْتَ لَمْ يَنْقُصْهُ مَنْعُ الْمَانِعِيْنَ

he to whom Thou givest will not be diminished by the withholding of the withholders,

وَ مَنْ هَدَيْتَ لَمْ يُغْوِهٖ اِضْلَالُ الْمُضِلِّيْنَ

وَ اسْلُكْ بِنَا سَبِيْلَ الْحَقِّ بِاِرْشَادِكَ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَ اجْعَلَ

سَلَامَةَ قُلُوْبِنَا فِىْ ذِكْرِ عَظَمَتِكَ

وَ فَرَاغَ اَبْدَانِنَا فِىْ شُكْرِ نِعْمَتِكَ

وَ انْطِلَاقِى اَلْسِنَتِنَا فِىْ وَصْفِ مِنَّتِكَ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَ اجْعَلْنَا مِنْ

وَ مِنْ خَاصَّتِكَ الْخَاصِّيْنَ لَدَيْكَ يَااَرَحَمَ الرَّاحِمِيْنَ.

and Thy special friends whom Thou hast singled out! O Most Merciful of the merciful!

وَ كَانَ مِنْ دُعَآئِهٖ  عِنْدَ الصَّبَاحِ وَ الْمَسَاءِ

6. His Supplication in the Morning and Evening

اَلْحَمْدُ لِلّٰهِ الَّذِىْ خَلَقَ الَّيْلَ وَ النَّهَارَ بِقُوَّتِهٖ

وَ جَعَلَ لِكُلِّ وَاحِدٍ مِنْهُمَا حَدًّا مَحْدُوْدًا وَّ اَمَدًا مَّمْدُوْدًا

يُوْلِجُ كُلَّ وَاحِدٍ مِنْهُمَا فِىْ صَاحِبِهٖ وَ يُوْلِجُ صَاحِبَهٗ فِيْهِ

He makes each of the two enter into its companion, and makes its companion enter into it,

بِتَقْدِيْرٍ مِنْهُ لِلْعِبَادِ فِيْمَا يَغْذُوْهُمْ بِهٖ وَ يُنْشِئُهُمْ عَلَيْهِ

as an ordainment from Him for His servants in that through which He feeds them and with which He makes them grow.

فَخَلَقَ لَهُمُ اللَّيْلَ لِيَسْكُنُوْا فِيْهِ مِنْ حَرَكَاتِ التَّعَبِ وَ نَهَضَاتِ النَّصَبِ

He created for them the night, that they might rest in it[136] from tiring movements and wearisome exertions

وَ جَعَلَهٗ لِبَاسًا لِيَلْبَسُوْا مِنْ رَاحَتِهٖ وَ مَنَامِهٖ فَيَكُوْنَ ذٰلِكَ لَهُمْ جَمَامًا وَ قُوَّةً وَ لِيَنَالُوْا بِهٖ لَذَّةً وَ شَهْوَةً

and He made it a garment for them that they might be clothed in its ease and its sleep, that it might be for them refreshment and strength, that they might reach therein pleasure and passion.

وَ يَسْرَحُوْا فِىْ اَرْضِهٖ طَلَبًا لِمَا فِيْهِ

لِيَجْزِىَ الَّذِيَنْ اَسَاءُوْا بِمَا عَمِلُوْا

وَ يَجْزِىَ الَّذِيْنَ اَحْسَنُوْا بِالْحُسْنٰى

وَ مَتَّعْتَنَا بِهٖ مِنْ ضَوْـءِ النَّهَارِ

وَ بَصَّرْتَنَا مِنْ مَطَالِبِ الْاَقْوَاتِ

وَ وَقَيْتَنَا فِيْهٖ مِنْ طَوَارِقِ الْآفَاتِ

اَصْبَحْنَا وَ اَصْبَحَتِ الْاَشْيَآءُ كُلُّهَا بِجُمْلَتِهَا لَكَ

وَ مَا بَثَثْتَ فِىْ كُلِّ وَاحِدٍ مِنْهُمَا

لَيْسَ لَنَا مِنَ الْاَمْرِ اِلاَّ مَا قَضَيْتَ

وَ لَا مِنَ الْخَيْرِ اِلاَّ مَا اَعْطَيْتَ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

اَوِا قْتِـرَافِ صَغِيْرَةٍ اَوْ كَبِيْرَةٍ

وَ اَجْزِلْ لَنَا فِيْهِ مِنَ الْحَسَانَاتِ

اَللّٰهُمَّ يَسِّرْ عَلَى الْكِرَامِ الْكَاتِبِيْنَ مَؤُنَتَنَا

وَامْلَأْ لَنَا مِنْ حَسَنَاتِنَا صَحَائِفَنَا

وَ لَا تُخْزِنَا عِنْدَهُمْ بِسُوْـءِ اَعْمَالِنَا

اَللّٰهُمَّ اجْعَلْ لَنَا فِىْ كُلِّ سَاعَةٍ مِنْ سَاعَاتِهٖ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَ وَفِّقْنَا فِىْ يَوْمِنَا هٰذَا وَ لَيْلَتِنَا هٰذِهٖ وَ فِىْ جَمِيْعِ اَيَّامِنَا

and give us success in this day of ours, this night of ours, and in all our days,

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ وَاجْعَلْهُ

اَرْضٰى مَنْ مَرَّ عَلَيْهِ اللَّيْلُ وَ النَّهَارُ مِنْ جُمْلَةِ خَلْقِكَ

اَشْكَرَهُمْ لِمَا اَوْلَيْتَ مِنْ نِعَمِكَ

وَ اَقْوَمَهُمْ بِمَا شَرَعْتَ مِنْ شَرَآئِعِكَ

وَ اَوْقَفَهُمْ عَمَّا حَذَّرْتَ مِنْ نَهْيِكَ

and the most unyielding of them toward the prohibited acts against which Thou hast cautioned!

اَللّٰهُمَّ اِنِّىْ اُشْهِدُكَ وَ كَفٰى بِكَ شَهِيْدًا

وَ اُشْهِدُ سَمَائَكَ وَ اَرْضَكَ وَ مَنْ اَسْكَنْتَهُمَا مِنْ مَلَائِكَتِكَ وَ سَآئِرِ خَلْقِكَ

and I call Thy heaven and Thy earth to witness and Thy angels and Thy other creatures who inhabit them

فِىْ يَوْمِىْ هٰذَا وَ سَاعَتِىْ هٰذِهٖ وَ لَيْلَتِىْ هٰذِهٖ وَ مُسْتَقَرِّىْ هٰذَا

اَنِّىْ اَشْهَدُ اَنَّكَ اَنْتَ اللهُ الَّذِىْ

وَ اَمَرْتَهٗ بِالنُّصْحِ لِاُمَّتِهٖ فَنَصَحَ لَهَا

اَللّٰهُمَّ فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ اَكْثَرَ مَا صَلَّيْتَ عَلٰٓى اَحَدٍ مِّنْ خَلْقِكَ

O Allah, so bless Muhammad and his Household more than Thou hast blessed any of Thy creatures!

وَ آتِهٖ عَنَّا اَفْضَلَ مَا آتَيْتَ اَحَدًا مِنْ عِبَادِكَ

وَاجْزِهٖ عَنَّا اَفْضَلَ وَ اَكْرَمَ مَا جَزَيْتَ اَحَدًا مِنْ اَنْبِيَآئِكَ عَنْ اُمَّتِهٖ

and repay him on our behalf better and more generously than Thou hast repaid any of Thy prophets on behalf of his community!

فَصَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ الطَّيِّبِيْنَ الطَّهِرِيْنَ الْاَخْيَارِ الْاَنْجَبِيْنَ

So bless Muhammad and his Household, the good, the pure, the chosen, the most distinguished!

وَ كَانَ مِنْ دُعَآئِهٖ  اِذَا عَرَضَتْ لَهٗ مُهِمَّةٌ اَوْ نَزَلَتْ بِهٖ مُلِمَّةٌ وَ عِنْدَ الْكَرْبِ

7. His Supplication when Faced with a Worrisome Task or when Misfortune Descended and at the Time of Distress

وَ يَا مَنْ يُفْثَئُا بِهٖ حَدُّ الشَّدَآئِدِ

وَ يَا مَنْ يُلْتَمَسُ مِنْهُ الْمَخْرَجُ اِلٰى رَوْحِ الْفَرَجِ

وَ مَضَتْ عَلٰى اِرَادَتِكَ الْاَشْيَآءُ فَهِىَ

بِمَشِيَّتِكَ دُوْنَ قَوْلِكَ مُؤْتَمِرَةٌ

وَ بِاِرَادَتِكَ دُوْنَ نَهْيِكَ مُنْزَجِرَةٌ

وَ لَا يَنْكَشِفُ مِنْهَا اِلاَّ مَا كَشَفْتَ

وَ قَدْ نَزَلَ بِىْ يَا رَبِّ مَا قَدْ تَكَاَدَّنِىْ ثِقْلُهٗ

وَ اَلَّمَ بِىْ مَا قَدْ بَهَظَنِىْ حَمْلُهٗ

وَ افْتَحْ لِىْ يَا رَبِّ بَابَ الْفَرَجِ بِطَوْلِكَ

وَاكْسِرْ عَنِّىْ سُلْطَانَ الْهَمِّ بِحَوْلِكَ

وَ اَنِلْنِىْ حُسْنَ النَّظَرِ فِيْمَا شَكَوْتُ

وَ اَذِقْنِىْ حَلَاوَةَ الصُّنْعِ فِيْمَا سَاَلْتُ

وَ هَبْ لِىْ مِنْ لَّدُنْكَ رَحْمَةً وَ فَرَجًا هَنِيْئًا

وَ اجْعَلْ لِىْ مِنْ عِنْدِكَ مَخْرَجًا وَ حَيًّا

فَقَدْ ضِقْتُ لِمَا نَزَلَ بِىْ يَا رَبِّ ذَرْعًا

وَ امْتَلَأْتُ بِحَمْلِ مَا حَدَثَ عَلَىَّ هَمًّا

فَافْعَل بِىْ ذٰلِكَ وَ اِنْ لَمْ اَسْتَوْجِبْهُ مِنْكَ يَا ذَا الْعَرْشِ الْعَظِيْمِ

So do that for me though I merit it not from Thee, O Possessor of the Mighty Throne!

وَ كَانَ مِنْ دُعَآئِهٖ  فِي الْاِسْتِعَاذَةِ مِنَ الْمَكَـارِهِ وَ سَيِّئِ الْاَخْلَاقِ وَ مَذَامِّ الْاَفْعَالِ

8. His Supplication in Seeking Refuge from Hateful Things, Bad Moral Qualities, and Blameworthy Acts

وَ سُوْٓـءِ الْوِلَايَةِ لِمَنْ تَحْتَ اَيْدِيْنَا

وَ تَرْكِ الشُّكْرِ لِمَنِ اسْطَنَعَ الْعَارِفَةَ عِنْدَنَا

اَوْ نَقُوْلَ فِى الْعِلْمِ بِغَيْرِ عِلْمٍ

وَ اَنْ يَسْتَحْوِذَ عَلَيْنَا الشَّيْطَانُ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَ اَعِذْنِىْ مِنْ كُلِّ ذٰلِكَ بِرَحْمَتِكَ وَ جَمِيْعَ الْمُؤْمِنِيْنَ وَ الْمُؤْمِنَاتِ

and through Thy mercy, give to me refuge from all of that, and to all the faithful, both men and women!

وَ كَانَ مِنْ دُعَآئِهٖ  فِي الْاِشْتِيَاقِ اِلٰى طَلَبِ الْمَغْفِرَةِ مِنَ اللَّهِ جَلَّ جَلَالُهٗ

9. His Supplication in Yearning to Ask Forgiveness from Allah (Mighty and Majestic is He)

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ صَيِّرْنَا اِلٰى مَحْبُوْبِكَ مِنَ التَّوْبَةِ

وَ اَزِلْنَا عَنْ مَكْرُوْهِكَ مِنَ الْاِصْرَارِ

اَللّٰهُمَّ وَ مَتٰى وَقَفْنَا بَيْنَ نَقْصَيْنَ فِىْ دِيْنٍ اَوْ دُنْيَا

فَاَوْقِعِ النَّقْصَ بِاَسْرَعِهِمَا فَنَاءً

وَاجْعَلِ التَّوْبَةَ فِىْ اَطْوَلِهِمَا بَقَاءً

وَ اِذَا هَمَمْنَا بِهَمَّيْنِ يُرْضِيْكَ اَحَدُهُمَا عَنَّا وَ يُسْخِطُكَ الْاٰخَرُ عَلَيْنَا

When we set out after two concerns, one of which makes Thee pleased with us and the other of which displeases Thee,

وَ اَوْهِنْ قُوَّتَنَا عَمَّا يُسْخِطُكَ عَلَيْنَا

وَ لَا تُخَلِّ فِىْ ذٰلِكَ بَيْنَ نُفُوْسِنَا وَاخْتِيَارِهَا فَاِنَّهَا

مُخْتَارَةٌ لِلْبَاطِلِ اِلاَّ مَا وَفَّقْتَ

اَمَّارَةٌ بِالسُّوْٓـءِ اِلاَّ مَا رَحِمْتَ

وَ اَعْمِ اَبْصَارَ قُلُوْبِنَا عَمَّا خَالَفَ مَحَبَّتَكَ

وَ لَا تَجْعَلْ لِشَىْءٍ مِّنْ جَوَارِحِنَا نُفُوْذًا فِىْ مَعْصِيَتِكَ

اَللّٰهُمَّ فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ وَاجْعَلْ

حَتّٰى لَا تَفُوْتَنَا حَسَنَةٌ نَسْتَحِقُّ بِهَا جَزَآئِكَ

وَ لَا تَبْقٰى لَنَا سَيِّئَةٌ نَسْتَوْجِبُ بِهَا عِقَابَكَ

وَ كَانَ مِنْ دُعَآئِهٖ  فِي اللَّجَاِ اِلَى اللَّهِ تَعَالٰى

10. His Supplication in Seeking Asylum with Allah (Exalted is He)

وَ اَجِرْنَا مِنْ عَذَابِكَ بِتَجَاوُزِكَ فَاِنَّهٗ لَا طَاقَةَ لَنَا بِعَدْلِكَ

and grant us sanctuary from Thy chastisement through Thy forbearance, for none of us has the endurance for Thy justice

وَ لَا نَجَاةَ لِاَحَدٍ مِنَّا دُوْنَ عَفْوِكَ

يَا غَنِىَّ الْاَغْنِيَآءِ هَا نَحْنُ عِبَادُكَ بَيْنَ يَدَيْكَ

وَ لَا تَقْطَعْ رَجَائَنَا بِمَنْعِكَ فَتَكُوْنَ

فَاِلٰى مَنْ حِيْنَئِذٍ مُنْقَلِبُنَا عَنْكَ

الْمُضْطَرُّوْنَ الَّذِيْنَ اَوْجَبْتَ اِجَابَتَهُمْ

وَ اَهْلُ السُّوْٓـءِ الَّذِيْنَ وَعَدْتَ الْكَشْفَ عَنْهُمْ

وَ اَوْلَى الْاُمُوْرِ بِكَ فِىْ عَظَمَتِكَ

وَ اَغْنِنَا اِذْ طَرَحْنَا اَنْفُسَنَا بَيْنَ يَدَيْكَ

اَللّٰهُمَّ اِنَّ الشَّيْطَانَ قَدْ شَمِتَ بِنَا اِذْ شَايَعْنَاهُ عَلٰى مَعْصِيَتِكَ

وَ كَانَ مِنْ دُعَآئِهٖ  بِخَوَاتِمِ الْخَيْرِ

11. His Supplication for Good Outcomes

وَ يَا مَنْ شُكْرُهٗ فَوْزٌ لِلشَّاكِرِيْنَ

وَ يَا مَنْ طَاعَتُهٗ نَجَاةٌ لِلْمُطِيْعِيْنَ

وَاَلْسِنَتَنَا بِشُكْرِكَ عَنْ كُلِّ شُكْرٍ

وَ جَوَارِحَنَا بِطَاعَتِكَ عَنْ كُلِّ طَاعَةٍ

فَاِنْ قَدَّرْتَ لَنَا فَرَاغًا مِنْ شُغْلٍ فَاجْعَلْهُ فَرَاغَ سَلَامَةٍ

If Thou hast ordained for us idleness from these occupations, make it an idleness of safety, within which

يَنْصَرِفَ عَنَّا كُتَّابُ السَّيِّئَاتِ بِصَحِيْفَةٍ خَالِيَةً مِنْ ذِكْرِ سَيِّاٰتِنَا

Then the writers of evil deeds may depart from us with a page empty of the mention of our evil deeds,

وَ يَتَوَلّٰى كُتَّابُ الْحَسَنَاتِ عَنَّا مَسْرُوْرِيْنَ بِمَا كَتَبُوْا مِنْ حَسَنَاتِنَا

and the writers of good deeds may turn away from us happy with the good deeds of ours which they have written.

وَاسْتَحْضَرَتْنَا دَعْوَتُكَ الَّتِىْ لَا بُدَّ مِنْهَا وَ مِنْ اِجَابَتِهَا

وَاجْعَلْ خِتَامَ مَا تُحْصٰىْ عَلَيْنَا كَتَبَةُ اَعْمَالِنَا تَوْبَةً مَقْبُوْلَةً لَا تُوْقِفُنَا بَعْدَهَا عَلٰى

and make the outcome of what the writers of our works count against us an accepted repentance, which afterwards gave us no rest in

وَ لَا تَكْشِفْ عَنَّا سِتْرًا سَتَرْتَهٗ عَلٰى رُؤُوْسِ الْاَشْهَادِ يَوْمَ تَبْلُوْا اَخْبَارَ عِبَادِكَ

Remove not from us any covering with which Thou hast covered over the heads of the witnesses on the day when the records of Thy servants are tried!

وَ كَانَ مِنْ دُعَآئِهٖ  فِي الِاعْتِرَافِ وَ طَلَبِ التَّوْبَةِ إِلَى اللَّهِ تَعَالَى

12. His Supplication in Confession and in Seeking Repentance toward Allah (Exalted is He)

اَللّٰهُمَّ اِنَّه يَحْجُبُنِىْ عَنْ مَسْئَلَتِكَ خِلَالٌ ثَلَاثٌ وَ تَحْدُوْنِىْ عَلَيْهَا خَلَّةٌ وَاحِدَةٌ

O Allah, three traits have prevented me from asking Thee and one trait has urged me on:

وَ نَهْىٌ نَهْيَتَنِىْ عَنْهُ فَاَسْرَعْتُ اِلَيْهِ

وَ نِعْمَةٌ اَنْعَمْتَ بَهَا عَلَىَّ فَقَصَّرْتُ فِىْ شُكْرِهَا

and a favour through which Thou hast favoured for which I have not given sufficient thanks.

وَ يَحْدُوْنِىْ عَلٰى مَسْئَلَتِكَ تَفَضُّلُكَ عَلٰى مَنْ

وَاقِفٌۢ بِبَابِ عِزِّكَ وُقُوْفَ الْمُسْتَسْلِمِ الذَّلِيْلِ

وَسَآئِلُكَ عَلَى الْحَيَآءِ مِنِّىْ سَوَالَ الْبَائِسِ الْمُعِيْلِ

لَمْ اَسْتَسْلِمْ وَقْتَ اِحْسَانِكَ اِلاَّ بِالْاِقْلَاعِ عَنْ عِصْيَانِكَ

at the time of Thy beneficence I surrendered not save through abstaining from disobedience toward Thee

وَ لَمْ اَخْلُ فِىْ الْحَالَاتِ كُلِّهَا مَنْ اِمْتِنَانِكَ

فَهَلْ يَنْفَعُنِىْ يَا اِلٰهِىْ اِقْرَارِىْ عِنْدَكَ بِسُوْٓـءِ مَا اكْتَسَبْتُ

وَ هَلْ يُنْجِيْنِى مِنْكَ اعْتِرَافِىْ لَكَ بِقَبِيْحِ مَا ارْتَكَبْتُ

اَمْ اَوْجَبْتَ لِيْ فِيْ مَقَامِي هٰذَا سُخْطَكَ

اَمْ لَزِمَنِىْ فِىْ وَقْتِ دُعَاىَ مَقْتُكَ

لَا اَيْئَسُ مِنْكَ وَ قَدْ فَتَحْتَ لِىْ بَابَ التَّوْبَةِ اِلَيْكَ

I do not despair of Thee, for Thou hast opened the door of repentance toward Thyself.

بَلْ اَقُوْلُ مَقَالَ الْعَبْدِ الذَّلِيْلِ

وَ يَا اَرْحَمَ مَنِ انْتَابَهُ الْمُسْتَرْحِمُوْنَ

وَ يَا اَعْطَفَ مَنْ اَطَافَ بِهِ الْمُسْتَغْفِرُوْنَ

وَ يَا مَنْ عَفْوُه اَكْثَرُ مِنْ نَقِمَتِهٖ

وَ يَا مَنْ تَحَمَّدَ اِلٰى خَلْقِهٖ بِحُسْنِ التَّجَاوُرِ

وَ يَا مَنْ عَوَّدَ عِبَادَه قَبُوْلَ الْاِنَابَةِ

O He who has accustomed His servants to the acceptance of their repeated turning![151]

وَ يَا مَنِ اسْتَصْلَحَ فَاسِدَهُمْ بِالتَّوْبَةِ

وَ يَا مَنْ رَضِىَ مِنْ فِعْلِهِمْ بِالْيَسِيْرِ

وَ يَا مَنْ كَافٰى قَلِيْلَهُمْ بِالْكَثِيْرِ

وَ يَا مَنْ ضَمِنَ لَهُمْ اِجَابَةً الدُّعَآءِ

وَ يَا مَنْ وَعَدَهُمْ عَلٰى نَفْسِهٖ بِتَفَضُّلِهٖ حُسْنَ الْجَزَآءِ

O He who pledged Himself by His gratuitous bounty to give them excellent repayment!

مَا اَنَا بِاَعْصٰى مَنْ عَصَاكَ فَغَفَرْتَ لَه

I am not the most disobedient of those who have disobeyed Thee and whom Thou hast forgiven,

وَ مَا اَنَا بِاَلْوَمِ مَنِ اعْتَذَرَ اِلَيْكَ فَقَبِلْتَ مِنْهُ

وَ مَا اَنَا بِاَظْلَمِ مَنْ تَابَ اِلَيْكَ فَعُدْتَ عَلَيْهِ

nor am I the most wrongdoing of those who have repented to Thee, and to whom Thou hast returned

اَتُوْبُ اِلَيْكَ فِىْ مَقَامِىْ هٰذَا تَوْبَةً

بِاَنَّ الْعَفْوَ عَنِ الذَّنْبِ الْعَظِيْمِ لَا يَتَعَاظَمُكَ

وَ اَنَّ التَّجَاوُزَ عَنِ الْاِثْمِ الْجَلِيْلِ لَا يَسْتَصْعِبُكَ

وَ اَنَّ احْتِمَالَ الْجِنَايَاتِ الْفَاحِشَةِ لَا يَتَكَاَدُكَ

وَ اَنَا اَبْرَءُ اِلَيْكَ مِنْ اَنْ اَسْتَكْبِرَ

وَاَسْتَعِيْنُ بِكَ عَلٰى مَا عَجَزْتُ عَنْهُ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ اَجِرْنِىْ مِمَّا يَخَافُه اَهْلُ الْاِسَائَةِ

وَ لَا اَخَافُ عَلٰى نَفْسِىْ اِلاَّ اِيَّاكَ

اِنَّكَ اَهْلُ التَّقْوٰى وَ اَهْلُ الْمَغْفِرَةِ

وَ كَانَ مِنْ دُعَآئِهٖ  فِي طَلَبِ الْحَوَائِجِ إِلَى اللَّهِ تَعَالَى‏

13. His Supplication in Seeking Needs from Allah (exalted is He)

وَ يَا مَنْ لَا يَبِيْعُ نِعَمَه بِالْاَثْمَانِ

وَ يَا مَنْ لَا يُكَدِّرُ عَطَايَاهُ بِالْاِمْتِنَانِ

وَ يَا مَنْ يُسْتَغْنٰى بِهٖ وَ لَا يُسْتَغْنٰى عَنْهُ

وَ يَا مَنْ يُرْغَبُ اِلَيْهِ وَ لَا يُرْغَبُ عَنْهُ

وَ يَا مَنْ لَا تُفْنِىْ خَزَآئِنَهُ الْمَسَآئِلُ

وَ يَا مَنْ لَا تُبَدِّلُ حِكْمَتَهُ الْوَسَآئِلُ

وَ يَا مَنْ لَا تَنْقَطِعُ عَنْهُ حَوَآئِجُ الْمُحْتَاجِيْنَ

وَ يَا مَنْ لَا يُعَنِّيْهِ دُعَآءُ الدَّاعِيْنَ

فَمَنْ حَاوَلَ سَدَّ خَلَّتِهٖ مِنْ عِنْدِكَ

وَ رَامَ صَرْفَ الْفَقْرِ عَنْ نَفْسِهٖ بِكَ

وَ مَنْ تَوَجَّهَ بِحَاجَتِهٖ اِلٰى اَحَدٍ مِنْ خَلْقِكَ

وَاسْتَحَقَّ مِنْ عِنْدِكَ فَوْتَ الْاِحْسَانِ

وَ سَوَّلَتْ لِىْ نَفْسِىْ رَفْعَهَا اِلٰى مَنْ

وَ لَا يَسْتَغْنِىْ فِىْ طَلِبَاتِهٖ عَنْكَ وَ هِىَ

وَ عَثْرَتٌ مِّنْ عَثَرَاتِ الْمُذْنِبِيْنَ

ثُمَّ انْتَبَهْتُ بِتَذْكِرِيْرِكَ لِىْ مِنْ غَفْلَتِىْ

وَ رَجَعْتُ وَ نَكَصْتُ بِتَسْدِيْدِكَ عَنْ عَثْرَتِىْ

وَ اَوْفَدْتُ عَلَيْكَ رَجَآئِىْ بِالثِّقَةِ بِكَ

اَنَّ كَثِيْرُ مَا اَسْئَلُكَ يَسِيْرٌ فِىْ وُجْدِكَ

وَ اَنَّ خَطِيْرَ مَا اَسْتَوْهِبُكَ حَقِيْرٌ فِىْ وُسْعِكَ

وَ اَنَّ كَرَمَكَ لَا يُضِيْقُ عَنْ سُوَالِ اَحَدٍ

وَ اَنَّ يَدَكَ بِالْعَطَايَا اَعْلٰى مِنْ كُلِّ يَدٍ

اَللّٰهُمَّ فَصَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَاحْمِلْنِىْ بِكَرَمِكَ عَلَى التَّفَضُّلِ

وَ لَا تَحْمِلْنِىْ بِعَدْلِكَ عَلَى الْاِسْتِحْقَاقِ

فَمَا اَنَا بِاَوَّلِ رَاغِبٍ رَغِبَ اِلَيْكَ فَاَعْطَيْتَه وَ هُوَ يَسْتَحِقُّ الْمَنْعَ

I am not the first beseecher to beseech Thee and Thou bestowed upon him while he deserved withholding,

وَ لَا بِاَوَّلِ سَآئِلٍ سَاَلَكَ فَاَفْضَلْتَ عَلَيْهِ وَ هُوَ يَسْتَوْجِبُ الْحَرْمَانَ

nor am I the first to ask from Thee and Thou wast bounteous toward him while he merited deprivation.

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَ لَا تُوَجِّهْنِىْ فِىْ حَاجَتِىْ هٰذِهٖ وَ غَيْرِهَا اِلٰى سِوَاكَ

وَ حُسْنِ تَقْدِيْرِكَ لِىْ فِىْ جَمِيْعَ الْاُمُوْرِ

وَ تَذْكُرُ حَاجَتَكَ ثُمَّ تَسْجُدُ وَ تَقُولُ فِي سُجُوْدِكَ

HERE YOU SHOULD STATE YOUR NEEDS, THEN PROSTRATE YOURSELF, AND SAY IN YOUR PROSTRATION

فَاَسْئَلُكَ بِكَ وَ بِمُحَمَّدٍ وَ اٰلِهٖ صَلَوَاتُكَ عَلَيْهِمْ اَنْ لَا تَرُدَّنِىْ خَآئِبًا

So I ask Thee by Thee and by Muhammad and his Household (Thy blessings be upon them) that Thou sendest me not back in disappointment!

وَ كَانَ مِنْ دُعَآئِهٖ  إِذَا اعْتُدِيَ عَلَيْهِ أَوْ رَأَى مِنَ الظَّالِمِينَ مَا لَا يُحِبُّ

14. His Supplication when Hostility was Shown to Him or when he Saw what he did not Like in Wrongdoers [157]

يَا مَنْ لَا يَخْفٰى عَلَيْهِ اَنْبَآءُ الْمُتَظَلِّمِيْنَ

وَ يَا مَنْ لَا يَحْتَاجُ فِىْ قَصَصِهِمْ اِلٰى شَهَادَاتِ الشَّاهِدِيْنَ

وَ يَا مَنْ قَرُبَتْ نُصْرَتُه مِنَ الْمَظْلُوْمِيْنَ

وَ يَا مَنْ بَعُدَ عَوْنُه عَنِ الظَّالِمِيْنَ

مَا نَالَنِىْ مِنْ فُلَانِ ابْنِ فُلَانٍ مِمَّا حَظَرْتَ وَانْتَهَكَه مِنِّىْ مِمَّا حَجَزْتَ عَلَيْهِ

how so-and-so, son of so-and-so, has harmed me in that which Thou hast forbidden, and how he has violated me in that which Thou hast prohibited,

اَللّٰهُمَّ فَصَلِّ عَلٰى مُحَمَّدٍ وَّاٰلِهٖ

وَ خُذْ ظَالِمِىْ وَ عَدُوِّىْ عَنْ ظُلْمِىْ بِقُوَّتِكَ

اَللّٰهُمَّ وَ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّاٰلِهٖ

وَ اَعِدْنِىْ عَلَيْهِ عَدْوٰى حَاضِرَةً تَكُوْنُ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّاٰلِهٖ

وَ اَبْدِلْنِىْ بِسُوْ ءٍ صَنِيْعِهٖ بِىْ رَحْمَتَكَ

وَ كُلُّ مَرْزِئَةٍ سَوَاءٌ مَعَ مَوْجِدَتِكَ

فَكَمَا كَرَّهْتَ اِلَىَّ اَنْ اُظْلَمَ فَقِنِىْ مِنْ اَنْ اَظْلِمَ

just as Thou hast made me detest being wronged, so also protect me from doing wrong!

لَا تَفْتِنِّىْ بِالْقُنُوْطِ مِنْ اِنْصَافِكَ

وَ لَا تَفْتِنْهُ بِالْاَمْنِ مِنْ اِنْكَارِكَ

وَ عَرِّفْهُ عَمَّا قَلِيْلٍ مَّا اَوْعَدْتَ الظَّالِمِيْنَ

وَ عَرِّفْنِىْ مَا وَعَدْتَ مِنْ اِجَابَةِ الْمُضْطَرِّيْنَ

اَللّٰهُمَّ صَلِّ عَلٰى مَحَمَّدٍ وَ اٰلِهٖ

وَ وَفِّقْنِىْ لِقَبُوْلِ مَا قَضَيْتَ لِىْ وَ عَلَىَّ

وَ رَضِّنِىْ بِمَا اَخَذْتَ لِىْ وَ مِنِّىْ

وَ تَرْكِ الْاِنْتِقَامِ مِمَّنْ ظَلَمَنِىْ اِلٰى يَوْمِ الْفَصْلِ وَ مَجْمَعِ الْخَصْمِ

and in refraining from vengeance toward him until the Day of Decision and the Gathering of Disputants,

وَ اَيِّدْنِىْ مِنْكَ بِنِيَّةٍ صَادِقَةٍ وَ صَبْرٍ دَائِمٍ

وَ اَعِذْنِىْ مِنْ سُوْٓ ءِ الرَّغْبَةِ وَ هَلَعِ اَهْلِ الْحِرْصِ

وَ صَوِّرْ فِىْ قَلْبِىْ مِثَالَ مَا ادَّخَرْتَ لِىْ مِنْ ثَوَابِكَ وَ اَعْدَدْتَ لِخَصْمِىْ مِنْ جَزَآئِكَ وَ عِقَابِكَ

and form in my heart the image of Thy reward which Thou hast stored away for me and the repayment and punishment which Thou has prepared for my disputant!

وَاجْعَلْ ذٰلِكَ سَبَبًا لِقَنَاعَتِىْ بِمَا قَضَيْتَ وَ ثِقَتِىْ بِمَا تَخَيَّرْتَ

Make this a cause of my contentment with what Thou hast decreed and my trust in what Thou hast chosen!

وَ كَانَ مِنْ دُعَآئِهٖ  إِذَا مَرِضَ أَوْ نَزَلَ بِهٖ كَرْبٌ أَوْ بَلِيَّةٌ

15. His Supplication when Sick or Visited by Distress or an Affliction

اَللّٰهُمَّ لَكَ الْحَمْدُ عَلٰى مَا لَمْ اَزَلْ اَتَصَرَّفُ فِيْهِ مِنْ سَلَامَةِ بَدَنِىْ

O Allah, to Thee belongs praise for the good health of my body which lets me move about,

وَ لَكَ الْحَمْدُ عَلٰى مَا اَحْدَثْتَ بِىْ مِنْ عِلَّةٍ فِىْ جَسَدِىْ

and to Thee belongs praise, for the ailments which Thou causest to arise in my flesh!

اَىُّ الْحَالَيْنِ اَحَقُّ بِالشُّكْرِ لَكَ

وَ اَىُّ الْوَقْتَيْنِ اَوْلٰى بِالْحَمْدِ لَكَ

وَ نَشَّطْتَنِىْ بِهَا لِاِبْتِغَآءِ مَرْضَاتِكَ وَ فَضْلِكَ

through which Thou givest me the joy to seek the means to Thy good pleasure and bounty,

وَ قَوَّيْتَنِىْ مَعَهَا عَلٰى مَا وَفَّقْتَنِىْ لَه مِنْ طَاعَتِكَ

and by which Thou strengthenest me for the acts of obedience which Thou hast given me success to accomplish;

اَمْ وَقْتُ الْعِلَّةِ الَّتِىْ مَحَّصْتَنِىْ بِهَا

وَ النِّعَمِ الَّتِىْ اَتْحَفْتَنِىْ بِهَا

تَخْفِيْفًا لِمَا ثَقُلَ بِهٖ عَلٰى ظَهْرِىْ مِنَ الْخَطِيْئٰاتِ

وَ تَطْهِيْرًا لِمَا اَنْغَمَسْتُ فِيْهِ مِنَ السَّيِّئٰاتِ

وَ تَذْكِيْرًا لِمَحْوِ الْحَوْبَةِ بِقَدِيْمِ النِّعْمَةِ

وَ فِىْ خِلَالِ ذٰلِكَ مَا كَتَبْتَ لِىَ الْكَاتِبَانِ مِنْ زَكِىِّ الْاَعْمَالِ

اَللّٰهُمَّ فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَ مُتَحَوَّلِىْ عَنْ صَرْعَتِىْ اِلٰى تَجَاوُزِكَ

وَ سَلَامَتِىْ مِنْ هٰذِهِ الشِّدَّةِ اِلٰى فَرَجِكَ

وَ كَانَ مِنْ دُعَآئِهٖ  إِذَا اسْتَقَالَ مِنْ ذُنُوبِهِ أَوْ تَضَرَّعَ فِي طَلَبِ الْعَفْوِ عَنْ عُيُوبِهِ

16. His Supplication when he Asked Release from his Sins or Pleaded in Seeking Pardon for his Defects

يَا مَنْ بِرَحْمَتِهٖ يَسْتَغِيْثُ الْمُذْنِبُوْنَ

وَ يَا مَنْ اِلٰى ذِكْرِ اِحْسَانِهٖ يَفْزَعُ الْمُضْطَرُّوْنَ

وَ يَا مَنْ لِخِيْفَتِهٖ يَنْتَحِبُ الْخَاطِئُوْنَ

اَنْتَ الَّذِىْ وَسِعْتَ كُلَّ شَىْءٍ رَحْمَةً وَ عِلْمًا

وَ اَنْتَ الَّذِىْ جَعَلْتَ لِكُلِّ مَخْلُوْقٍ فِىْ نِعَمِكَ سَهْمًا

وَ اَنْتَ الَّذِىْ عَفْوُه اَعْلٰى مِنْ عِقَابِهٖ

وَ اَنْتَ الَّذِىْ تَسْعٰى رَحْمَتُه اَمَامَ غَضَبِهٖ

وَ اَنْتَ الَّذِىْ عَطَآؤُه اَكْثَرُ مِنْ مَنْعِهٖ

وَ اَنْتَ الَّذِىْ اتَّسَعَ الْخَلَآئِقُ كُلُّهُمْ فِىْ وُسْعِهٖ

وَ اَنْتَ الَّذِىْ لَا يَرْغَبُ فِىْ جَزَآءِ مَنْ اَعْطَاهُ

وَ اَنْتَ الَّذِىْ لَا يُفْرِطُ فِىْ عِقَابِ مَنْ عَصَاهُ

وَ اَنَا يَا اِلٰهِىْ عَبْدُكَ الَّذِىْ اَمَرْتَه بِالدُّعَآءِ فَقَالَ

هَا اَنَا ذَا يَا رَبِّ مَطْرُوْحٌۢ بَيْنَ يَدَيْكَ

اَنَا الَّذِىْ اَوْقَرْتَ الْخَطَايَا ظَهْرَه

وَ اَنَا الَّذِىْ اَفَلْتَ الْذُّنُوْبُ عُمْرَه

رَاحِمٌ مَنْ دَعَاكَ فَاُبْلِغَ فِى الدُّعَآءِ اَمْ اَنْتَ

be merciful toward him who supplicates Thee, that I should bring my supplication before Thee?

غَافِرٌ لِمَنْ بَكَاكَ فَاُسْرِعَ فِى الْبُكَآءِ اَمْ اَنْتَ

مُتَجَاوِزٌ عَمَّنْ عَفَّرَ لَكَ وَجْهَه تَذَلُّلًا اَمْ اَنْتَ

Wilt Thou show forbearance toward him who puts his face in the dust before Thee in lowliness?

مُغْنٍ مَنْ شَكَا اِلَيْكَ فَقْرَه تَوَكُّلًا

Wilt Thou free from need him who complains to Thee of his indigent need with confidence?

اِلٰهِىْ لَا تُخَيِّبُ مَنْ لَا يَجِدُ مُعْطِيًا غَيْرَكَ

وَ لَا تَخْذُلْ مَنْ لَا يَسْتَغْنِىْ عَنْكَ بِاَحَدٍ دُوْنَكَ

and abandon not him who cannot be freed from his need for Thee through less than Thee!

وَ لَا تُعْرِضْ عَنِّىْ وَ قَدْ اَقْبَلْتُ عَلَيْكَ

وَلَا تَحْرِمْنِىْ وَ قَدْ رَغِيْتُ اِلَيْكَ

وَ لَا تَجْبَهْنِىْ بِالرَّدِّ وَ قَدِ انْتَصَبْتُ بَيْنَ يَدَيْكَ

اَنْتَ الَّذِىْ وَصَفْتَ نَفْسَكَ بِالرَّحْمَةِ فَصَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَارْحَمْنِىْ

Thou art He who has described Himself by mercy, so bless Muhammad and his Household and have mercy upon me!

وَ اَنْتَ الَّذِىْ سَمَّيْتَ نَفْسَكَ بِالْعَفْوِ فَاعْفُ عَنِّىْ

فَيْضَ دَمْعِىْ مِنْ خِيْفَتِكَ وَ وَجِيْبَ قَلْبِىْ مِنْ خَشْيَتِكَ

the flow of my tears in fear of Thee, the throbbing of my heart in dread of Thee,

كُلُّ ذٰلِكَ حَيَآءً مِّنْكَ لِسُوْٓـءِ عَمَلِىْ وَ لِذَاكَ

فَكَمْ مِنْ عَائِبَةٍ سَتَرْتَهَا عَلَىَّ فَلَمْ تَفْضَحْنِىْ

وَ كَمْ مِنْ ذَنْبٍ غَطَّيْتَه عَلَىَّ فَلَمْ تَشْهَرْنِىْ

وَ لَمْ تُقَلِّدْنِىْ مَكْرُوْهَ شَنَاٰرِهَا

وَ لَمْ تُبْدِ سَوْاٰتِهَا لِمَنْ يَلْتَمِسُ مَعَائِبِىْ مِنْ جِيْرَتِىْ وَ حَسَدَةِ نِعْمَتِكَ عِنْدِىْ

or make their dishonour plain to those of my neighbours who search for my defects and to those who envy Thy favour toward me!

ثُمَّ لَمْ يَنْهَنِىْ ذٰلِكَ عَنْ اَنْ جَرَيْتُ اِلٰى سُوْٓـءِ مَا عَهِدْتَ مِنِّىْ

But that did not prevent me from passing on to the evil that Thou knowest from me!

فَمَنْ اَجْهَلُ مِنِّىْ يَا اِلٰهِىْ بِرُشْدِهٖ

وَ مَنْ اَبْعَدُ مِنِّىْ مِنِ اسْتِصْلَاحِ نَفْسِهٖ

حِيْنَ اُنْفِقُ مَا اَجْرَيْتَ عَلَىَّ مِنْ رِزْقِكَ فِيْمَا نَهَيْتَنِىْ عَنْهُ مِنْ مَعْصِيَتِكَ

For I spend the provision Thou deliverest to me in the disobedience Thou hast prohibited to me!

وَ اَشَدُّ اِقْدَامًا عَلَى السُّوْـءِ مِنِّىْ

حِيْنَ اَقِفُ بَيْنَ دَعْوَتِكَ وَ دَعْوَةِ الشَّيْطٰنِ فَاَتَّبِعُ دَعْوَتَه عَلٰى غَيْرِ

For I hesitate between Thy call and the call of Satan and then follow his call without being

اَعْجَبَ مَا اَشْهَدُ بِهٖ عَلٰى نَفْسِىْ وَ اُعَدِّدُه مِنْ مَكْتُوْمٍ اَمْرِىْ

marvellous the witness I bear against my own soul and the enumeration of my own hidden affairs!

وَ اَعْجَبُ مِنْ ذٰلِكَ اَنَاتُكَ عَنِّىْ وَ اِبْطَآؤُكَ عَنْ مُعَاجَلَتِىْ

And more marvellous than that is Thy lack of haste with me, Thy slowness in attending to me!

وَ لَيْسَ ذٰلِكَ مِنْ كَرَمِىْ عَلَيْكَ بَلْ

اَرْتَدِعَ عَنْ مَعْصِيَتِكَ الْمُسْخِطَةِ

وَ اُقْلِعَ عَنْ سَيِّئٰاتِى الْمُخْلِقَةِ

وَ لِاَنَّ عَفْوَكَ عَنِّىْ اَحَبُّ اِلَيْكَ مِنْ عُقُوْبَتِىْ

وَ اَقَلُّ لِوَعِيْدِكَ انْتِبَاهًا وَارْتِقَابًا

طَمَعًا فِىْ رَأْفَتِكَ الَّتِىْ بِهَا صَلَاحُ اَمْرِ الْمُذْنِبِيْنَ

وَ رَجَآءً لِرَحْمَتِكَ الَّتِىْ بِهَا فَكَاكُ رِقَابِ الْخَاطِئِيْنَ

اَللّٰهُمَّ وَ هٰذِهٖ رَقْبَتِىْ قَدْ اَرَقَّتْهَا الذُّنُوْبُ فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ وَ اَعْتِقْهَا بِعَفْوِكَ

O Allah, this is my neck, enslaved by sins, bless Muhammad and his Household and release it through Thy pardon!

وَ هٰذَا ظَهْرِىْ قَدْ اَثْقَلَتْهُ الْخَطَاىَ فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ وَ خَفِّفْ عَنْهُ بِمَنِّكَ

This is my back, weighed down by offenses, bless Muhammad and his Household and lighten it through Thy kindness!

بَكَيْتُ اِلَيْكَ حَتّٰى تَسْقُطَ اَشْفَارُ عَيْنَىَّ

وَ قُمْتُ لَكَ حَتّٰى تَتَنَشَّرَ قَدَمٰاىَ

وَ رَكَعْتُ لَكَ حَتّٰى يَنْخَلِعَ صُلْبِىْ

وَ سَجَدْتُ لَكَ حَتّٰى تَتَفَقَّا حَدَقَتَاىَ

وَ اَكَلْتُ تُرَابَ الْاَرْضِ طُوْلِ عُمْرِىْ

وَ شَرِبْتُ مَآءَ الرَّمَادِ اٰخَرَ دَهْرِىْ

وَ ذَكَرْتُكَ فِىْ خِلَالِ ذٰلِكَ حَتّٰى يَكِلَّ لِسَانِىْ ثُمَّ لَمْ اَرْفَعْ طَرْفِىْ اِلٰى اٰفَاقِ السَّمَآءِ اسْتِحْيَآءً مِنْكَ

mention Thee through all of that until my tongue fails, and not lift my glance to the sky’s horizons in shame before Thee,

مَا اسْتَوْجَبْتُ بِذٰلِكَ مَحْوَ سَيِّئَةٍ وَاحِدَةٍ مِنْ سَيِّئٰاتِىْ وَاِنْ كُنْتَ

yet would I not merit through all of that the erasing of a single one of my evil deeds! Though Thou

تَغْفِرُلِىْ حَيْنَ اَسْتَوْجِبُ مَغْفِرَتَكَ

وَتَعْفُوْ عَنِّىْ حِيْنَ اَسْتَحِقُّ عَفْوَكَ

فَاِنَّ ذٰلِكَ غَيْرُ وَاجِبٍ لِىْ بِاسْتِحْقَاقٍ وَلَا اَنَا اَهْلٌ لَه بِاِسْتِيْجَابٍ

yet I have no title to that through what I deserve, nor am I worthy of it through merit,

اِذْ كَانَ جَزَائِىْ مِنْكَ فِىْ اَوَّلِ مَا عَصَيْتُكَ النَّارُ

فَاِنْ تُعَذِّبْنِىْ فَاَنْتَ غَيْرُ ظَالِمٍ لِىْ

تَغَمَّدْتَنِىْ بِسِتْرِكَ فَلَمْ تَفْضَحْنِىْ

وَ تَاَنَّيْتَنِىْ بِكَرَمِكَ فَلَمْ تُعَاجِلْنِىْ

waited patiently for me through Thy generosity, and not hurried me to punishment,

وَ حَلُمْتَ عَنِّىْ بِتَفَضُّلِكَ فَلَمْ تُغَيِّرْ نِعْمَتَكَ عَلَىَّ وَ لَمْ تُكَدِّرْ مَعْرُوْفَكَ عِنْدِىْ

and shown me clemency through Thy bounty, and not changed Thy favour upon me or muddied Thy kindly acts toward me,

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَاجْعَلْنِىْ طَلِيْقَ عَفْوِكَ وَ عَتِيْقَ رَحْمَتِكَ

وَ بَشِّرْنِىْ بِذٰلِكَ فِى الْعَاجِلِ دُوْنَ الْاٰجِلِ بُشْرٰى اَعْرِفُهَا

Give me the good news of that in the immediate, not the deferred - a good news I recognize -

وَ عَرِّفْنِىْ فِيْهِ عَلَامَةً اَتَبَيَّنُهَا

وَ لَا يَؤُدُكَ فِي جَزِيْلِ هِبَاتِكَ الَّتِيْ دَلَّتْ عَلَيْهَا آيَاتُكَ،

وَ كَانَ مِنْ دُعَآئِهٖ  إِذَا ذُكِرَ الشَّيْطَانُ فَاسْتَعَاذَ مِنْهُ وَ مِنْ عَدَاوَتِهِ وَ كَيْدِهِ

17. His Supplication when he Mentioned Satan and Sought Refuge from him and from his Enmity and Trickery

اَللّٰهُمَّ اِنَّا نَعُوْذُ بِكَ مِنْ نَزَغَاتِ الشَّيْطٰنِ الرَّجِيْمِ

وَ مِنَ الثِّقَةِ بِاَمَانِيِّهٖ وَ مَوَاعِيْدِهٖ

اَوْ اَنْ يَحْسُنَ عِنْدَنَا مَا حَسَّنَ لَنَا

اَوْ اَنْ يَّثْقُلَ عَلَيْنَا مَا كَرَّهَ اِلَيْنَا

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَ اَمْتِعْنَا مِنَ الْهُدٰى بِمِثْلِ ضَلَالَتِهٖ

وَ زَوِّدْنَا مِنَ التَّقْوٰى ضِدَّ غَوَايَتِهٖ

وَاسْلُكْ بِنَا مِنَ التُّقٰى خِلَافَ سَبِيْلِهٖ مِنَ الرَّدٰى

لَا تَجْعَلْ لَه فِىْ قُلُوْبِنَا مَدْخَلًا

وَ لَا تُوْطِنَنَّ لَه فِيْمَا لَدَيْنَا مَنْزِلًا

اَللّٰهُمَّ وَ مَا سَوَّلَ لَنَا مِنْ بَاطِلٍ فَعَرِّفْنَاهُ وَ اِذَا عَرَّفْتَنَاهُ فَقِنَاهُ

O Allah, cause us to recognize the falsehood with which he tempts us, and once Thou hast caused us to recognize it, protect us from it!

وَ اَيْقِظْنَا عَنْ سِنَةِ الْغَفْلَةِ بِالرُّكُوْنِ اِلَيْهِ

وَ اَحْسِنْ بِتَوْفِيْقِكَ عَوْنَنَا عَلَيْهِ

اَللّٰهُمَّ وَ اَشْرِبْ قُلُوْبَنَا اِنْكَارَ عَـمَلِهٖ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ وَاجْعَلْ

اٰبَآئَنَا وَ اُمَّهَاتِنَا وَ اَوْلَادَنَا

وَ اَهَالِيَنَا وَ ذَوِىْ اَرْحَامِنَا وَ قَرَابَاتِنَا

وَ جِيْرَانَنَا مِنَ الْمُؤْمِنِيْنَ وَ الْمُؤْمِنَاتِ مِنْهُ فِىْ

وَ اَعْطِهِمْ عَلَيْهِ اَسْلِحَةً مَاضِيَةً

وَ عَادَاهُ لَكَ بِحَقِيْقَةِ الْعُبُوْدِيَّةِ

وَاسْتَظْهَرَ بِكَ عَلَيْهِ فِىْ مَعْرِفَةِ الْعُلُوْمِ الرَّبَّانِبَّةِ

نَامُرُ بِمُنَاوَاتِهٖ مَنْ اَطَاعَ اَمْرَنَا

وَ نَعِظُ عَنْ مُتَابَعَتِهٖ مَنِ اتَّبَعَ زَجَرْنَا

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ خَاتَمِ النَّبِيِّيْنَ وَ سَيِّدِ الْمُرْسَلِيْنَ وَ عَلٰى اَهْلِ بَيْتِهٖ الطَّيِّبِيْنَ الطَّاهِرِيْنَ

O Allah, bless Muhammad, the Seal of the prophets and lord of the emissaries, and the folk of his house, the good, the pure!

وَ اَعِذْنَا وَ اَهَالِيَنَا وَ اِخْوَانَنَا وَ جَمِيْعَ الْمُؤْمِنِيْنَ وَ الْمُؤْمِنَاتِ مِمَّا اسْتَعَذْنَا مِنْهُ

Give refuge to us, our families, our brothers, and all the faithful, male and female, from that from which we seek refuge,

وَ اَجِرْنَا مِمَّا اسْتَجَرْنَا بِكَ مِنْ خَوْفِهٖ

and grant us sanctuary from that through fear of which we seek sanctuary in Thee!

وَ صَيِّرْنَا بِذٰلِكَ فِىْ دَرَجَاتِ الصَّالِحِيْنَ وَ مَرَاتِبِ الْمُؤْمِنِيْنَ

Through all this bring us into the ranks of the righteous and the degrees of the faithful!

وَ كَانَ مِنْ دُعَآئِهٖ  إِذَا دُفِعَ عَنْهُ مَا يَحْذَرُ أَوْ عُجِّلَ لَهُ مَطْلَبُهٗ

18. His Supplication when Perils were Repelled or Requests quickly granted

فَلَا تَجْعَلْ حَظِّىْ مِنْ رَحْمَتِكَ مَا عَجَّلْتَ لِىْ مِنْ عَافِيَتِكَ فَاَكُوْنَ قَدْ

But make not my share of Thy mercy the well-being which Thou hast quickly granted to me,

وَ اِنْ يَكُنْ مَا ظَلِلْتُ فِيْهِ اَوْ بِتُّ فِيْهِ مِنْ هٰذِهِ الْعَافِيَةِ

وَ وِزْرٍ لَا يَرْتَفِعُ فَقَدِّمْ لِىْ مَا اَخَّرْتَ

and a burden that does not pass away, then set before me what Thou hadst set behind

فَغَيْرُ كَثِيْرٍ مَا عَاقِبَتُهُ الْفَنَآءُ

وَ غَيْرُ قَلِيْلٍ مَا عَاقِبَتُهُ الْبَقَآءُ

وَ كَانَ مِنْ دُعَائِهِ  عِنْدَ الِاسْتِسْقَاءِ بَعْدَ الْجَدْبِ

19. His Supplication in Asking for Water during a Drought

وَانْشُرْ عَلَيْنَا رَحْمَتَكَ بِغَيْثِكَ الْمُغْذِقِ مِنَ السَّحَابِ الْمُنْسَاقِ لِنَبَاتِ اَرْضِكَ الْمُوْنِقِ فِىْ جَمِيْعِ الْاٰفَاقِ

unfold upon us Thy mercy through Thy copious rain from the driven clouds, so that Thy goodly earth may grow on all horizons!

وَامْنُنْ عَلٰى عِبَادِكَ بِاِيْنَاعِ الثَّمَرَةِ

وَ اَحْىِ بِلَادَكَ بِبُلُوْغِ الزَّهَرَةِ

وَ اَشْهِدْ مَلَآئِكَتِكَ الْكِرَامَ السَّفَرَةِ بِسَقْىٍ مِنْكَ نَافِعٍ

and let Thy angels - the noble scribes - be witness to a beneficial watering from Thee,

تُحْيِىْ بِهٖ مَا قَدْ مَاتَ وَ تَرُدُّ بِهٖ مَا قَدْ فَاتَ

وَ تُرْخِصُ بِهِ الْاَسْعَارَ فِىْ جَمِيْعِ الْاِمْصَارِ

وَ تُكْمِلُ لَنَا بِهٖ طَيِّبَاتِ الرِّزْقِ

وَ تُزِيْدُنَا بِهٖ قُوَّةً اِلٰى قُوَّتِنَا

وَ لَا تَجْعَلْ بَرْدَه عَلَيْنَا حُسُوْمًا

وَ لَا تَجْعَلْ صَوْبَه عَلَيْنَا رُجُوْمًا

وَ لَا تَجْعَلْ مَائَه عَلَيْنَا اُجَاجًا.

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِ مُحَمَّدٍ

وَارْزُقْنَا مِنْ بَرَكَاتِ السَّمٰوٰتِ وَ الْاَرْضِ

وَ كَانَ مِنْ دُعَآئِهٖ  فِي مَكَارِمِ الْأَخْلَاقِ وَ مَرْضِيِّ الْأَفْعَالِ

20. His Supplication on Noble Moral Traits and Acts Pleasing to Allah

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ آلِهٖ

وَ بَلِّغْ بِاِيْمَانِىْ اَكْمَلَ الْاِيْمَانِ

وَانْتَهِ بِنِيَّتِيْ اِلٰى اَحْسَنِ النِّيَّاتِ وَ بِعَمَلِىْ اِلٰى اَحْسَنِ الْاَعْمَالِ

and take my intention to the best of intentions and my works to the best of works!

وَاسْتَصْلِحْ بِقُدْرَتِكَ مَا فَسَدَ مِنِّىْ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ آلِهٖ

وَاكـْفِنِىْ مَا يَشْغَلُنِى الْاِهْتِمَامِ بِهٖ

وَاسْتَعْمِلْنِىْ بِمَا تَسْئَلُنِىْ غَدًا عَنْهُ

وَاسْتَفْرِغْ اَيَّامِىْ فِيْمَا خَلَقْتَنِىْ لَه

وَاغْنِنِىْ وَ اَوْسِعْ عَلَىَّ فِىْ رِزْقِكَ

وَ اَعِزَّنِىْ وَ لَا تَبْتَلِيَنِّىْ بِالْكـِبْرِ

وَ عَبِّدْنِىْ لَكَ وَ لَا تُفْسِدْ عِبَادَتِىْ بِالْعُجْبِ

وَ اَجْرِ لِلنَّاسِ عَلٰى يَدِىَ الْخَيْرَ وَ لَا تَمْحَقْهُ بِالْمَنِّ

Let good flow out from my hands upon the people and efface it not by my making them feel obliged![166]

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِ مُحَمَّدٍ

وَ لَا تَرْفَعَنِىْ فِى النَّاسِ دَرَجَةً اِلاَّ حَطَطْتَنِىْ عِنْدَ نَفْسِىْ مِثْلَهَا

raise me not a single degree before the people without lowering me its like in myself

وَ لَا تُحْدِثُ لِىْ عِزًّا ظَاهِرًا اِلاَّ اَحْدَثْتَ لِىْ ذِلَّةً بَاطِنَةً عِنْدَ نَفْسِىْ بِقَدَرِهَا

and bring about no outward exaltation for me without an inward abasement in myself to the same measure!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِ مُحَمَّدٍ

وَ مَتِّعْنِىْ بِهُدًى صَالِحٍ لَا اَسْتَبْدِلُ بِهٖ

وَ عَمِّرْنِىْ مَا كَانَ عُمْرِىْ بِذْلَةً فِىْ طَاعَتِكَ

فَاِذَ كَانَ عُمْرِىْ مَرْتَعًا لِلشَّيْطَانِ فَاقْبِضْنِىْ اِلَيْكَ قَبْلَ اَنْ يَّسْبِقَ مَقْتُكَ اِلَىَّ اَوْ يَسْتَحْكِمَ غَضَبُكَ عَلَىَّ

but if my life should become a pasture for Satan, seize me to Thyself before Thy hatred overtakes me or Thy wrath against be becomes firm!

خَصْلَةً تُعَابُ مِنِّىْ اِلاَّ اَصْلَحْتَهَا

وَ لَا عَآئِبَةً اُوَنَّبُ بِهَا اِلاَّ حَسَّنْتَهَا

وَ لَا اُكْرُوْمَةً فِىَّ نَاقِصَةً اِلاَّ اَتْمَمْتَهَا

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِ مُحَمَّدٍ

مِنْۢ بِغْضَةِ اَهْلِ الشَّنَانِ الْمَحَبَّةَ

وَ مِنْ حَسَدِ اَهْلِ الْبَغْىِ الْمَوَدَّةَ

وَ مِنْ ظِنَّةِ اَهْلِ الصَّلَاحِ الثِّقَةَ

وَ مِنْ عَدَاوَةِ الْاَدْنَيْنَ الْوَلَايَةَ

وَ مِنْ عُقُوْقِ ذَوِىْ الْاَرْحَامِ الْمَبَرَّةَ

وَ مِنْ خِذْلَانِ الْاَقْرَبِيْنَ النُّصْرَةَ

وَ مِنْ حُبِّ الْمُدَارِيْنَ تَصْحِيْحَ المِقَةِ

وَ مِنْ رَدِّ الْمُلَابِسِيْنَ كَرَمَ الْعِشْرَةِ

وَ مِنْ مَرَارَةِ خَوْفِ الظَّالِمِيْنَ حَلَاوَةَ الْاَمَنَةِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ اُخَالِفَ مَنِ اغْتَابَنِىْ اِلٰى حُسْنِ الذِّكْرِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ اَلْبِسْنِىْ زِيْنَةَ الْمُتَّقِيْنَ فِىْ

وَاسْتِقْلَالِ الْخَيْرِ وَ اِنْ كَثُرَ مِنْ قَوْلِىْ وَ فِعْلِىْ

وَاسْتِكْثَارِ الشَّرِّ وَ اِنْ قَلَّ مِنْ قَوْلِىْ وَ فِعْلِىْ

وَ رَفْضِ اَهْلِ الْبِدَعِ وَ مُسْتَعْمِلِ الرَّاىِ الْمُخْتَرِعَ

and rejecting the people of innovation and those who act in accordance with original opinions!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَاجْعَلْ

وَلَا بِالتَّعَرُّضِ لِخِلَافِ مَحَبَّتِكَ

وَ اَتَضَرَّعُ اِلَيْكَ عِنْدَ الْمَسْكَنَةِ

بِالْاِسْتِعَانَةِ بِغَيْرِكَ اِذَ اضْطُرِرْتُ

وَ لَا بِالْخُضُوْعِ لِسُوَالِ غَيْرِكَ اِذَا افْتَقَرْتُ

وَ لَا بِالتَّضَرُّعِ اِلٰى مَنْ دُوْنَكَ اِذَا رَهِبْتُ

فَاسْتَحِقَّ بِذٰلِكَ خِذْلَانَكَ وَ مَنْعَكَ وَ اِعْرَاضَكَ

for then I would deserve Thy abandonment, Thy withholding, and Thy turning away,

اَللّٰهُمَّ اجْعَلْ مَا يُلْقِى الشَّيْطَانُ فِىْ رُوْعِىْ مِنَ التَّمَنِّىْ وَالتَّظَنِّىْ وَالْحَسَدِ

O Allah, make the wishing, the doubt, and the envy which Satan throws into my heart

وَ مَا اَجْرٰى عَلٰى لِسَانِىْ مِنْ لَفْظَةِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ لَا اُظْلَمَنَّ وَ اَنْتَ مُطِيْقٌ لِلدَّفْعِ عَنِّىْ

وَ لَا اَظْلِمَنَّ وَ اَنْتَ الْقَادِرُ عَلَى الْقَبْضِ مِنِّىْ

وَ لَا اَضِلَّنَّ وَ قَدْ اَمْكَنَتْكَ هِدَايَتِىْ

وَ لَا اَفْتَقِرَنَّ وَ مِنْ عِنْدِكَ وُسْعِىْ وَ لَا اَطْغَيَنَّ وَ مِنْ عِنْدِكَ وُجْدِىْ

وَ لَيْسَ عِنْدِىْ مَا يُوْجِبُ لِىْ مَغْفِرَتَكَ

وَ لَا فِىْ عَمَلِىْ مَا اَسْتَحِقُّ بِهٖ عَفْوَكَ

وَ مَا لِىْ بَعْدَ اَنْ حَكَمْتُ عَلٰى نَفْسِىْ اِلاَّ فَضْلُكَ

اَللّٰهُمَّ اَسْلُكْ بِىَ الطَّرِيْقَةَ الْمُثْلٰى

وَاجْعَلْنِىْ عَلٰى مِلَّتِكَ اَمُوْتُ وَ اَحْيٰى

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

خُذْ لِنَفْسِكَ مِنْ نَفْسِىْ مَا يُخَلِّصُهَا

وَ اَبْقِ لِنَفْسِىْ مِنْ نَفْسِىْ مَا يُصْلِحُهَا

فَاِنَّ نَفْسِىْ هَالِكَةٌ اَوْ تَعْصِمَهَا

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

اِذَا اشْتَكَلَتْ عَلَىَّ الْاُمُوْرِ لِاَهْدَاهَا

وَ اِذَا تَشَابَهَتِ الْاَعْمَالُ لِاَزْكـَاهَا

وَ اِذَا تَنَاقَضَتِ الْمِلَلُ لِاَرْضَاهَا

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَ وَفِّرْ مَلَكَتِىْ بِالْبَرَكَةِ فِيْهِ

وَ اَصِبْ بِىْ سَبِيْلَ الْهِدَايَةِ لِلْبِرِّ فِيْمَا اُنْفِقُ مِنْهُ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

فَلَا اَشْتَغِلَ عِنْ عِبَادَتِكَ بِالطَّلَبِ

وَ لَا اَحْتَمِلَ اِصْرَ تَبِعَاتِ الْمَكـْسَبِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ اَنْتَ مِنْ دُوْنِهِمْ وَلِىُّ الْاِعْطَآءِ وَالْمَنْعِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَ حَقِّقْ فِىْ رَجَاءِ رَحْمَتِكَ اَمَلِىْ

وَ حَسِّنْ فِىْ جَمِيْعِ اَحْوَالِىْ عَمَلِىْ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ نَبِّهْنِىْ لِذِكْرِكَ فِىْ اَوْقَاتِ الْغَفْلَةِ

وَاسْتَعْمِلْنِىْ بِطَاعَتِكَ فِىْ اَيَّامِ الْمُهْلَةِ

وَانْهَجْ لِىْ اِلٰى مَحَبَّتِكَ سَبِيْلًا سَهْلَةً

اَكْمِلْ لِىْ بِهَا خَيْرَ الدُّنْيَا وَالْاٰخِرَةِ

اَللّٰهُمَّ وَ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

كَاَفْضَلِ مَا صَلَّيْتَ عَلٰى اَحَدٍ مِّنْ خَلْقِكَ قَبْلَه وَ اَنْتَ مُصَلٍّ عَلٰى اَحَدٍ بَعْدَه

the best Thou hast blessed any of Thy creatures before him and wilt bless any of them after him,

وَ اٰتِنَا فِى الدُّنْيَا حَسَنَةً وَ فِى الْاٰخِرَةٍ حَسَنَةً

وَ كَانَ مِنْ دُعَآئِهٖ  إِذَا حَزَنَهُ أَمْرٌ وَ أَهَمَّتْهُ الْخَطَايَا

21. His Supplication when Something Made him Sorrow and Offenses Made him Worry

اَللّٰهُمَّ يَا كَافِىَ الْفَرْدِ الضَّعِيْفِ

اَفْرَدَتْنِى الْخَطَايَا فَلَا صَاحِبَ مَعِىْ

وَ ضَعُفْتُ عَنْ غَضَبِكَ فَلَا مُؤَيِّدَ لِىْ

وَ اَشْرَفْتُ عَلٰى خَوْفِ لِقَآئِكَ فَلَا مُسَكِّنَ لِرَوْعَتِىْ

I have approached the terror of meeting Thee and there is none to still my fear.

وَ مَنْ يُؤْمِنُنِىْ مِنْكَ وَ اَنْتَ اَخَفْتَنِىْ

وَ مَنْ يُسَاعِدُنِىْ وَ اَنْتَ اَفْرَدْتَنِىْ

وَ مَنْ يُّقَوِّيْنِىْ وَ اَنْتَ اَضْعَفْتَنِىْ

لَا يُجِيْرُ يَا اِلٰهِىْ اِلاَّ رَبٌّ عَلٰى مَرْبُوْبٍ

وَ لَا يُؤْمِنُ اِلاَّ غَالِبٌ عَلٰى مَغْلُوْبٍ

وَ لَا يُعِيْنُ اِلاَّ طَالِبٌ عَلٰى مَطْلُوْبٍ

وَ بِيَدِكَ يَا اِلٰهِىْ جَمِيْعُ ذٰلِكَ السَّبَبِ

لَمْ اَجِدِ السَّبِيْلَ اِلٰى شَىْءٍ مِنْ اَمَلِىْ غَيْرَكَ

وَ لَمْ اَقْدِرْ عَلٰى مَا عِنْدَكَ بِمَعُوْنَةِ سِوَاكَ

وَ لَا قُوَّةَ لِىْ عَلَى الْخُرُوْجِ مِنْ سُلْطَانِكَ

وَ لَا اَسْتَطِيْعُ مُجَاوَزَةَ قُدْرَتِكَ

وَ لَا اَنَالُ مَا عِنْدَكَ اِلاَّ بِطَاعَتِكَ وَ بِفَضْلِ رَحْمَتِكَ

or attain what is with Thee except through obeying Thee and through the bounty of Thy mercy.

اِلٰهِىْ اَصْبَحْتُ وَ اَمْسَيْتُ عَبْدًا دَاخِرًا لَكَ

لَآ اَمْلِكُ لِنَفْسِىْ نَفْعًا وَّ لَا ضَرًّا اِلاَّ بِكَ

وَ اَعْتَرِفُ بِضَعْفِ قُوَّتِىْ وَ قِلَّةِ حِيْلَتِىْ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

نَاسِيًا لِّذِكْرِكَ فِيْمَا اَوْلَيْتَنِىْ

وَ لَا غَافِلًا لِاِحْسَانِكَ فِيْمَا اَبْلَيْتَنِىْ

وَ لَا اٰيِسًا مِنْ اِجَابَتِكَ لِىْ وَ اِنْ اَبْطَاْتَ عَنِّىْ فِىْ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّاٰلِهٖ

وَاجْعَلْ ثَنَائِىْ عَلَيْكَ وَ مَدْحِىْ اِيَّاكَ وَ حَمْدِىْ لَكَ فِىْ كُلِّ حَالَاتِىْ حَتّٰى

لَا اَفْرَحَ بِمَا اٰتَيْتَنِىْ مِنَ الدُّنْيَا

وَ لَا اَحْزَنَ عَلٰى مَا مَنَعْتَنِىْ فِيْهَا

وَاسْتَعْمِلْ بَدَنِىْ فِيْمَا تَغْبَلُه مِنِّىْ

وَاشْغَلْ بِطَاعَتِكَ نَفْسِىْ عَنْ كُلِّ مَا يَرِدُ عَلَىَّ حَتّٰى

and divert my soul through obedience to Thee from all that enters upon me, so that

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَانْعَشْهُ بِخَوْفِكَ وَ بِالْوَجَلِ مِنْكَ

وَ اَجْرِ بِهٖ فِىْ اَحَبِّ السُّبُلِ اِلَيْكَ

وَ ذَلِّلْهُ بِالرَّغْبَةِ فِيْمَا عِنْدَكَ اَيَّامَ حَيٰوتِىْ كُلِّهَا

وَ هَبْ لِىْ قُوَّةً اَحْتَمِلُ بِهَا جَمِيْعَ مَرْضَاتِكَ

وَاجْعَلْ فِرَارِىْ اِلَيْكَ وَ رَغْبَتِىْ فِيْمَا عِنْدَكَ

وَ اَلْبِسْ قَلْبِىْ الْوَحْشَةَ مِنْ شِرَارِ خَلْقِكَ

وَ هَبْ لِىَ الْاُنْسَ بِكَ وَ بِاَوْلِيَآئِكَ وَ اَهْلِ طَاعَتِكَ

وَ لَا تَجْعَلْ لِفَاجِرٍ وَ لَا كَافِرٍ عَلَىَّ مِنَّةً وَ لَا لَه عِنْدِىْ يَدًا وَ لَا بِىْ اِلَيْهِمْ حَاجَةً

Assign to no wicked person or unbeliever a kindness toward me or a hand that obliges me, nor to me a need for one of them!

بَلِ اجْعَلْ سُكُوْنُ قَلْبِىْ وَ اُنْسَ نَفْسِىْ وَاسْتِغْنَائِىْ وَ كِفَايَتِىْ بِكَ وَ بِخِيَارِ خَلْقِكَ.

Rather make the stillness of my heart, the comfort of my soul, my independence and my sufficiency lie in Thee and the best of Thy creatures!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَامْنُنْ عَلَىَّ بِشَوْقٍ اِلَيْكَ وَ بِالْعَمَلِ لَكَ بِمَا تُحِبُّ وَ تَرْضٰى

and oblige me with yearning for Thee and doing for Thee what Thou lovest and approvest!

وَ كَانَ مِنْ دُعَآئِهٖ  عِنْدَ الشِّدَّةِ وَ الْجَهْدِ وَ تَعَسُّرِ الْأُمُور

22. His Supplication in Hardship, Effort, and Difficult Affairs

اَللّٰهُمَّ اِنَّكَ كَلَّفْتَنِىْ مِنْ نَفْسِىْ مَا اَنْتَ اَمْلَكَ بِهٖ مِنِّىْ

O Allah, Thou hast charged me concerning myself with that which belongs more to Thee than to me.

وَ قُدْرَتُكَ عَلَيْهِ وَ عَلَىَّ اَغْلَبُ مِنْ قُدْرَتِىْ

فَاَعْطِنِىْ مِنْ نَفْسِىْ مَا يُرْضِيْكَ عَنِّىْ

وَ خُذْ لِنَفْسِكَ رِضَاهَا مِنْ نَفْسِىْ فِىْ عَافِيَةٍ

وَانْظُرْ اِلَىَّ وَانْظُرْ لِىْ فِىْ جَمِيْعِ اُمُوْرِىْ فَاِنَّكَ

اِنْ وَكَلْتَنِىْ اِلٰى نَفْسِىْ عَجَزْتُ عَنْهَا وَ لَمْ اُقِمْ مَا فِيْهِ مَصْلَحَتُهَا

for if Thou entrustest me to myself, I will be incapable before myself and fail to undertake that in which my best interest lies.

وَ اِنْ وَكَلْتَنِىْ اِلٰى خَلْقِكَ تَجَهَّمُوْنِىْ

وَ اِنْ اَلْجَاتَنِىْ اِلٰى قَرَابَتِىْ حَرَمُوْنِىْ

وَ اِنْ اَعْطَوْا اَعْطَوْا قَلِيْلًا نَكـِرًا

وَ مَنُّوْا عَلَىَّ طَوِيْلًا وَ ذَمُّوْا كـَثِيْرًا

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَاجْعَلْ هَوَاىَ عِنْدَكَ وَ رِضَاىَ فِيْمَا يَرِدُ عَلَىَّ مِنْكَ

assign me love for that which is with Thee and satisfaction with that which comes to me from Thee,

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَاقْضِ عَنِّىْ كُلَّ مَا اَلْزَمْتَنِيْهِ وَ فَرَضْتَه عَلَىَّ لَكَ فِىْ

and let me accomplish everything which Thou hast enjoined upon me or made obligatory for me toward Thee,

هُوَ يَا رَبِّ مِمَّا قَدْ اَحْصَيْتُه عَلَىَّ

فَاَدِّهٖ عَنِّىْ مِنْ جَزِيْلِ عَطِيَّتِكَ وَ كَبِيْرِ مَا عِنْدَكَ فَاِنَّكَ وَاسِعٌ كَرِيْمٌ

Let me perform it through Thy plentiful giving and the abundance which is with Thee - for Thou art Boundless, Generous –

حَتّٰى لَا يَبْقٰى عَلَىَّ شَىْءٌ مِّنْهُ تُرِيْدُ اَنْ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَارْزُقْنِى الرَّغْبَةَ فِى الْعَمَلِ لَكَ لِاٰخِرَتِىْ

and provide me with desire to serve Thee for the sake of my state in the hereafter,

حَتّٰى اَعْرِفَ صِدْقَ ذٰلِكَ مِنْ قَلْبِىْ

وَ حَتّٰى يَكُوْنَ الْغَالِبُ عَلَىَّ الزُّهْدَ فِىْ دُنْيَاىَ

وَ اٰمَنَ مِنَ السَّيِّئَاتِ فَرَقًا وَ خَوْفًا

وَ اَسْتَضِىْءُ بِهٖ مِنَ الشَّكِّ وَ الشُّبُهَاتِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ شَوْقَ ثَوَابِ الْمَوْعُوْدِ حَتّٰى اَجِدَ

قَدْ تَعْلَمُ مَا يُصْلِحُنِى مِنْ اَمْرِ دُنْيَاىَ وَ اٰخِرَتِىْ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ آلِ مُحَمَّدٍ

وَ ارْزُقْنِى الْحَقَّ عِنْدَ تَقْصِيْرِىْ فِى الشُّكْرِ لَكَ بِمَا اَنْعَمْتَ عَلَىَّ

and provide me with what is Thy right when I fall short in thanking Thee for that through which Thou hast favoured me

رَوْحَ الرِّضَا وَ طَمَانِيْنَةَ النَّفْسِ مِنِّىْ

بِمَا يَجِبُ لَكَ فِيْمَا يَحْدُثُ فِىْ حَالِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَارْزُقْنِىْ سَلَامَةَ الصَّدْرِ مِنَ الْحَسَدِ

حَتّٰى لَا اَحْسُدَ اَحَدًا مِنْ خَلْقِكَ عَلٰى شَىْءٍ مِّنْ فَضْلِكَ

وَ حَتّٰى لَا اَرٰى نِعْمَةً مِّنْ نِعَمِكَ عَلٰى اَحَدٍ مِّنْ خَلَقِكَ فِىْ

اِلاَّ رَجَوْتُ لِنَفْسِىْ اَفْضَلَ ذٰلِكَ بِكَ وَ مِنْكَ وَحْدَكَ لَا شَرِيْكَ لَكَ

without hoping for myself better than it through and from Thee alone, who hast no associate!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ الْاِحْتِرَاسَ مِنَ الزَّلَلِ فِى الدُّنْيَا وَ الْاٰخِرَةِ فِىْ حَالِ الرِّضَا وَ الْغَضَبِ

حَتّٰى اَكُوْنَ بِمَا يَرِدُ عَلَىَّ مِنْهُمَا بِمَنْزِلَةٍ سَوَآءٍ

such that I may remain indifferent toward that which enters upon me from the two states,[177]

عَامِلًا بِطَاعَتِكَ مُؤْثِرًا لِرِضَاكَ عَلٰى مَا سِوَاهُمَا فِى الْاَوْلِيَآءِ وَ الْاَعْدَآءِ

I work toward Thy obedience, and prefer it and Thy good pleasure over all else in both friends and enemies.

حَتّٰى يَاْمَنَ عَدُوِّىْ مِنْ ظُلْمِىْ وَ جَوْرِىْ

وَ يَـيْاَسَ وَلِيِّىْ مِنْ مَيْلِىْ وَ انْحِطَاطِ هَوَاىَ

وَ اجْعَلْنِىْ مِمَّنْ يَدْعُوْكَ مُخْلِصًا فِى الرَّخَآءِ دُعَآءِ الْمُخْلِصِيْنَ الْمُضْطَرِّيْنَ لَكَ فِى الدُّعَآءِ

Make me one of those who supplicate Thee with sincerity in ease with the supplication of those who supplicate Thee with sincerity in distress!

وَ كَانَ مِنْ دُعَآئِهٖ  إِذَا سَأَلَ اللَّهَ الْعَافِيَةَ وَ شُكْرَهَا

23. His Supplication when he Asked Allah for Well-Being and Thanked Him for it

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ لَا تُغَرِّقْ بَيْنِىْ وَ بَيْنَ عَافِيَتَكَ فِى الدُّنْيَا وَ الْآخِرَةِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

عَافِيَةً كَافِيَةً شَافِيَةً عَالِيَةً نَامِيَةً

عَافِيَةً تُوَلِّدُ فِىْ بَدَنِىَ الْعَافِيَةِ

وَ الْقُوَّةِ عَلٰى مَا اَمَرْتَنِىْ بِهٖ مِنْ طَاعَتِكَ

وَ الْاِجْتِنَابِ لِمَا نَهَيْتَنِىْ عَنْهُ مِنْ مَعْصِيَتِكَ

وَ زِيَارَةِ قَبْرِ رَسُوْلِكَ صَلَوَاتُكَ عَلَيْهِ وَ رَحْمَتُكَ وَ بَرَكَاتُكَ عَلَيْهِ وَ عَلٰى اٰلِهٖ وَ اٰلِ رَسُوْلِكَ

and visiting the graves of Thy Messenger (Thy blessings, mercy, and benedictions upon him and upon his Household) and the Household of Thy Messenger (upon them be peace)

عَلَيْهِمُ السَّلَامُ اَبَدًا مَّا اَبْقَيْتَنِىْ

وَ اَنْطِقْ بِحَمْدِكَ وَ شُكْرِكَ وَ ذِكْرِكَ وَ حُسْنِ الثَّنَآءِ عَلَيْكَ لِسَانِىْ

Make my tongue utter Thy praise, Thy thanksgiving, Thy remembrance, and Thy excellent laudation,

وَمِنْ شَرِّ السَّآمَّةٍ وَ الْهَآمَّةِ وَ الْعَآمَّةِ وَ اللَّآمَّةِ

وَ مِنْ شَرِّ كُلِّ مَنْ نَصَبَ لِرَسُوْلِكَ وَ لِاَهْلِ بَيْتِهٖ حَرْبًا مِّنَ الْجِنِّ وَ الْاِنْسِ

the evil of everyone, jinn or man, who declares war on Thy Messenger and his Household,

وَ مِنْ شَرِّ كُلِّ دَآبَّةٍ اَنْتَ اٰخِذٌ بِنَاصِيَتِهَا

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ مَنْ اَرَادَنِىْ بِسُوْٓ ءٍ فَاصْرِفْهُ عَنِّىْ

وَ كَانَ مِنْ دُعَآئِهٖ  لِأَبَوَيْهِ عَلَيْهِمَا السَّلَامُ

24. His Supplication for his Parents (upon the two of them be peace)

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ عَبْدِكَ وَ رَسُوْلِكَ وَ اَهْلِ بَيْتِهِ الطَّاهِرِيْنَ

O Allah, bless Muhammad, Thy slave and Thy messenger, and his Household, the pure,

بِالْكـَرَامَةِ لَدَيْكَ وَ الصَّلَاةِ مِنْكَ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ اَلْهِمْنِىْ عِلْمَ مَا يَجِبُ لَهُمَا عَلَىَّ اِلْهَامًا

teach me through inspiration knowledge of everything incumbent upon me toward them,

وَاجْمَعْ لِىْ عِلْمَ ذٰلِكَ كُلِّهٖ تَمَامًا

ثُمَّ اسْتَعْمِلْنِىْ بِمَا تُلْهِمُنِىْ مِنْهُ

وَ وَفِّقْنِىْ لِلنُّفُوْذِ فِيْمَا تُبَصِّرُنِىْ مِنْ عِلْمِهٖ حَتّٰى

and give me the success to put into practice the knowledge Thou hast shown to me, lest I

لَا يَفُوْتَنِى اسْتِعْمَالُ شَىْءٍ عَلَّمْتَنِيْهِ

وَلَا تَثْقُلْ اَرْكَانِىْ عَنِ الْحُفُوْفِ فِيْمَا اَلْهَمْتَنِيْهِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ كَمَا شَرَّفْتَنَا بِهٖ

O Allah, bless Muhammad and his Household, as Thou hast ennobled us through him,

وَ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ كَمَا اَوْجَبْتَ لَنَا الْحَقِّ عَلَى الْخَلْقِ بِسَبَبِهٖ

and bless Muhammad and his Household, as Thou hast made incumbent upon us rights toward the creatures because of him![181]

اَهَابُهُمَا هَيْبَةَ السُّلْطَانِ الْعَسُوْفِ

وَاجْعَلْ طَاعَتِىْ لِوَالِدَىَّ وَ بِرِّىْ بِهِمَا

اَقَرَّ لِعَيْنِىْ مِنْ رَقْدَةِ الْوَسْنَانِ

وَ اَثْلَجَ لِصَدْرِىْ مِنْ شَرْبَةِ الظَّمْاٰنِ

وَ اَشْتَكْثِرَ بِرَّهُمَا بِىْ وَ اِنْ قَلَّ

وَ اَسْتَقِلَّ بِرِّىْ بِهِمَا وَ اِنْ كَثُرَ

وَ صَيِّرْنِىْ بِهِمَا رَفِيْقًا وَ عَلَيْهِمَا شَفِيْقًا

وَاحْفَظْ لَهُمَا مَا حَفِظَاهُ مِنِّىْ فِىْ صِغَرِىْ

اَللّٰهُمَّ وَ مَا مَسَّهُمَا مِنِّىْ مِنْ اَزًى

اَوْ خَلَصَ اِلَيْهِمَا عَنِّىْ مِنْ مَكْرُوْهٍ

يَا مُبَدِّلَ السَّيِّئٰاتِ بِاَضْعَافِهَا مِنَ الْحَسَنَاتِ

اَوْ قَصَّرَا بِىْ عَنْهُ مِنْ وَاجِبٍ فَقَدْ

وَ قَبْتُه لَهُمَا وَ جُدْتُ بِهٖ عَلَيْهِمَا

وَ رَغِبْتُ اِلَيْكَ فِىْ وَضْعِ تَبِعَتِهٖ عَنْهُمَا فَاِنِّىْ

وَ لَآ اَكْرَهُ مَا تَوَلَّيَاهُ مِنْ اَمْرِىْ يَارَبِّ فَهُمَا

اَيْنَ اِذًا يَّا اِلٰهِىْ طُوْلُ شُغْلِهِمَا بِتَرْبِيَتِىْ

وَ اَيْنَ شِدَّةُ تَعَبِهِمَا فِىْ حَرَاسَتِىْ

وَ اَيْنَ اِقْتَارُهُمَا عَلٰٓى اَنْفُسِهِمَا لِلتَّوْسِعَةِ عَلَىَّ

وَ لَا اَنَا بِقَاضٍ وَظِيْفَةَ خِدْمَتِهِمَا

وَ اَعَنِّىْ يَا خَيْرَ مَنِ اسْتُعِيْنَ بِهٖ

وَ وَفِّقْنِىْ يَآ اَهْدٰىْ مَنْ رُغِبَ اِلَيْهِ

وَلَا تَجْعَلْنِىْ فِىْٓ اَهْلِ الْعُقُوْقِ لِلْاٰبَآءِ وَ الْاُمَّهَاتِ يَوْمَ تُجْزٰى كُلُّ نَفْسٍ بِمَا كَسَبَتْ وَ هُمْ لَا يُظْلَمُوْنَ

Place me not among the people of disrespect to fathers and mothers on the day when every soul will be repaid for what it has earned, they shall not be wronged.[183]

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَ ذُرِّيَّتِهٖ

وَاخْصُصْ اَبَوَىَّ بِاَفْضَلِ مَا خَصَصْتَ بِهٖ اٰبَآءَ عِبَادِكَ الْمُؤْمِنِيْنَ وَ اُمَّهَاتِهِمْ

and single out my parents for the best which Thou hast singled out for the fathers and mothers of Thy faithful servants,

وَ فِىْ كُلِّ سَاعَةٍ مِّنْ سَاعَاتِ نَهَارِىْ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَاغْفِرْ لَهُمَا بِبِرِّهِمَا لِىْ مَغْفِرَةً حَتْمًا

وَارْضَ عَنْهُمَا بِشَفَاعَتِىْ لَهُمَا رِضًى عَزْمًا

be well pleased with them through my intercession for them with resolute good pleasure,

وَ بَلِّغْهُمَا بِالْكَرَامَةِ مَوَاطِنَ السَّلَامَةِ

اَللّٰهُمَّ وَ اِنْ سَبَقَتْ مَغْفِرَتُكَ لَهُمَا فَشَفِّعْهُمَا فِىَّ

وَ اِنْ سَبَقَتْ مَغْفِرَتُكَ لِىْ فَشَفِّعْنِىْ فِيْهِمَا

حَتّٰى نَجْتَمِعَ بِرَاْفَتِكَ فِىْ دَارِ كَرَامَتِكَ وَ مَحَلِّ مَغْفِرَتِكَ وَرَحْمَتِكَ

so that we may gather together through Thy gentleness in the house of Thy generosity and the place of Thy forgiveness and mercy!

اِنَّكَ ذُوْالْفَضْلِ الْعَظِيْمِ وَ الْمَنِّ الْقَدِيْمِ وَ اَنْتَ اَرْحَمُ الرَّاحِمِيْنَ.

Verily Thou art Possessor of abounding bounty and ancient kindness, and Thou art the Most Merciful of the merciful![184]

وَ كَانَ مِنْ دُعَآئِهٖ  لِوُلْدِهٖ عَلَيْهِمُ السَّلَامُ

25. His Supplication for his Children (upon them be peace)

وَ اَصَحَّ لِىْ اَبْدَانَهُمْ وَ اَدْيَانَهُمْ وَ اَخْلَاقَهُمْ

rectify for me their bodies, their religious dedication, and their moral traits,

وَ عَافِهِمْ فِىْ اَنْفُسِهِمْ وَ فِىْ جَوَارِحِهِمْ وَ فِىْ كُلِّ مَا عُنِيْتُ بِهٖ مِنْ اَمْرِهِمْ

make them well in their souls, their limbs, and everything that concerns me of their affair,

وَ اَدْرِرْلِىْ وَ عَلٰى يَدَىْ اَرْزَاقَهُمْ

وَلِاَوْلِيٰآئِكَ مُحِبِّيْنَ مُنَاصِحِيْنَ

وَ لِجَمِيْعِ اَعْدٰآئِكَ مُعَانِدِيْنَ وَ مُبْغِضِيْنَ اٰمِيْنَ

لِىْ مُحِبِّيْنَ وَ عَلَىَّ حَدِبِيْنَ مُقْبِلِيْنَ

وَ اَعِنِّىْ عَلٰى تَرْبِيَتِهِمْ وَتَاْدِيْبِهِمْ وَ بِرِّهِمْ

وَ هَبْ لِىْ مِنْ لَدُنْكَ مَعَهُمْ اَوْلَادًا ذُكُوْرًا

وَاجْعَلْهُمْ لِىْ عَوْنًا عَلٰى مَا سَاَلْتُكَ

وَ اَعِذْنِىْ وَ ذُرِّيَّتِىْ مِنَ الشَّيْطَانِ الرَّجِيْمِ فَاِنَّكَ

وَ رَغَّبْتَنَا فِىْ ثَوَابِ مَا اَمَرْتَنَا

سَلَّطْتَه مِنَّا عَلٰى مَا لَمْ تُسَلِّطْنَا عَلَيْهِ مِنْهُ

gave him an authority over us in a way that Thou didst not give us authority over him,

اِنْ هَمَمْنَا بِفَاحِشَةٍ شَجَّعَنَا عَلَيْهَا

وَ اِنْ هَمَمْنَا بِعَمَلٍ صَالِحٍ ثَبَّطَنَا عَنْهُ

وَ اِلاَّ تَصْرِفْ عَنَّا كَيْدَه يُضِلُّنَا

وَ اِلاَّ تَقِنَا خَبَالَه يَسْتَزِلَّنَا

اَللّٰهُمَّ فَاقْهَرْ سُلْطَانَه عَنَّا بِسُلْطَانِكَ

حَتّٰى تَحْبِسَه عَنَّا بِكَثْرَةِ الدُّعَآءِ لَكَ

فَنُصْبِحَ مِنْ كَيْدِهٖ فِى الْمَعْصُوْمِيْنَ بِكَ

وَ لَا تَمْنَعْنِىَ الْاِجَابَةَ وَ قَدْ ضَمِنْتَهَا لِىْ

withhold not from me Thy response when Thou hast made Thyself accountable for it to me,[186]

وَ لَا تَحْجُبْ دُعَآئِىْ عَنْكَ وَ قَدْ اَمَرْتَنِىْ بِهٖ

veil not my supplication from Thyself, when Thou hast commanded me to make it,[187]

وَامْنُنْ عَلَىَّ بِكُلِّ مَا يُصْلِحُنِىْ فِىْ دُنْيَايَا وَ اٰخِرَتِىْ

and be kind to me through everything that will set me right in this world and the next, in everything that

غَيْرِ الْمَمْنُوْعِيْنَ بِالتَّوَكُّلِ عَلَيْكَ

الرَّابِحِيْنَ فِىْ الْتِّجَارَةِ عَلَيْكَ

الْمُوْسَعِ عَلَيْهِمُ الرِّزْقُ الْحَلَالُ مِنْ فَضْلِكَ الْوَاسِعِ بِجُوْدِكَ وَ كـَرَمِكَ

those given lawful provision in plenty from Thy boundless bounty through Thy munificence and generosity,

وَ الْمُجَارِيْنَ مِنَ الظُّلْمِ بِعَدْلِكَ

وَ الْمُعَافِيْنَ مِنَ الْبَلَآءِ بِرَحْمَتِكَ

وَ الْمَعْصُوْمِيْنَ مِنَ الذُّنُوْبِ وَ الزَّلَلِ وَ الْخَطَآءِ بِتَقْوَاكَ

those preserved from sins, slips, and offenses through reverential fear toward Thee,

وَ الْمُوَفَّقِيْنَ لِلْخَيْرِ وَ الرُّشْدِ وَ الصَّوَابِ بِطَاعَتِكَ

those successful in goodness, right conduct, and propriety through obeying Thee,

وَ الْمُحَالِ بَيْنَهُمْ وَ بَيْنَ الذُّنُوْبِ بِقُدْرَتِكَ

اَعْطِنَا جَمِيْعَ ذٰلِكَ بِتَوْفِيْقِكَ وَ رَحْمَتِكَ

وَ اَعْطِ جَمِيْعَ الْمُسْلِمِيْنَ وَ الْمُسْلِمَاتِ وَ الْمُؤْمِنِيْنَ وَ الْمُؤْمِنَاتِ مِثْلَ الذَّىِ سَاَلْتُكَ لِنَفْسِىْ وَ لِوُلْدِىْ

and give to all the Muslims, male and female, and all the faithful, male and female, the like of what I have asked for myself and my children,

فِىْ عَاجِلِ الدُّنْيَا وَاٰجِلِ الْاٰخِرَةِ

وَ اٰتِنَا فِىْ الدُّنْيَا حَسَنَةً وَ فِى الْاٰخِرَةِ حَسَنَةً وَ قِنَا عَذَابَ النَّارِ.

And give to us in this world good, and in the next world good, and protect us from the chastisement of the Fire![188]

وَ كَانَ مِنْ دُعَآئِهٖ  لِجِيرَانِهِ وَ أَوْلِيَائِهِ إِذَا ذَكَرَهُمْ

26. His Supplication for his Neighbours and Friends when he Mentioned them.

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ تَوَلَّنِىْ فِىْ جِيْرَانِىْ وَ مَوَالِىَّ الْعَارِفِيْنَ بِحَقِّنَا وَ الْمُنَابِذِيْنَ لِاَعْدَآئِنَا بِاَفْضَلِ وَ لَايَتِكَ

and attend to me with Thy best attending in my neighbours and friends who recognize our right[189] and war against our enemies!

وَ الْعَوْدِ عَلَيْهِمْ بِالْجِدَةِ وَ الْاِفْضَالِ

وَ اِعْطَآءِ مَا يَجِبُ لَهُمْ قَبْلَ السُّؤَالِ

وَاُعْرِضُ بِالتَّجَاوُزِ عَنْ ظَالِمِهِمْ

وَ اَسْتَعْمِلُ حُسْنَ الظَّنِّ فِىْ كـَافَّتِهِمْ

وَ اَرِقُّ عَلٰٓى اَهْلِ الْبَلَآءِ مِنْهُمْ رَحْمَةً

وَ اُحِبُّ بَقَآءَ النِّعْمَةِ عِنْدَهُمْ نُصْحًا

وَ اُوْجِبُ لَهُمْ مَا اُوْجِبُ لِحَآمَّتِىْ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَاجْعَلْ لِىْ اَوْفَى الْحُظُوْظِ فِيْمَا عِنْدَهُمْ

وَزِدْهُمْ بَصِيْرَةً فِىْ حَقِّىْ وَ مَعْرِفَةَ بِفَضْلِىْ

وَ كَانَ مِنْ دُعَآئِهٖ  لِأَهْلِ الثُّغُورِ

27. His Supplication for the People of the Frontiers

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ حَصِّنْ ثُغُوْرَ الْمُسْلِمِيْنَ بِعِزَّتِكَ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَ اَنْسِهِمْ عِنْدَ لِقَآئِهِمُ الْعَدُوِّ ذِكْرَ دُنْيَاهُمُ الْخَدَّاعَةِ الْغَرُوْرِ

make them forget when they meet the enemy to remember this cheating and delusive world of theirs,

وَامْحُ عَنْ قُلُوْبِهِمْ خَطَرَاتِ الْمَالِ الْفَتُوْنِ

وَ لَوِّحْ مِنْهَا لِاَبْصَارِهِمْ مَا اَعْدَدْتَ فِيْهَا مِنْ

وَالْاَنْهَارِ الْمُطَّرِدَةِ بِاَنْوَاعِ الْاَشْرِبَةِ

وَالْاَشْجَارِ الْمُتَدَلِّيَةِ بَصُنُوْفِ الثَّمَارِ

حَتّٰى لَا يَهُمَّ اَحَدٌ مِنْهُمْ بِالْاِدْبَارِ

وَ لَا يُحَدِّثَ نَفْسَه عَنْ قِرْنِهٖ بِفِرَارٍ

وَ فَرِّقْ بَيْنَهُمْ وَ بَيْنَ اَسْلِحَتِهِمْ

وَ بَاعِدْ بَيْنَهُمْ وَ بَيْنَ اَزْوِدَتِهِمْ

وَاقْطَعْ بِخِزْيِهِمْ اَطْمَاعَ مَنْ بَعْدَهُمْ

وَاقْطَعْ نَسْلَ دَوَابِّهِمْ وَ اَنْعَامِهِمْ

وَ قَوِّ بِذٰلِكَ مِحَالِ اَهْلِ الْاِسْلَامِ

وَ فَرِّغْهُمْ عَنْ مُحَارَبَتِهِمْ لِعِبَادَتِكَ وَ عَنْ مُنَابَذَتِهِمْ لِلْخَلْوَةِ بِكَ حَتّٰى

give them ease from their fighting to worship Thee and from their warfare to be alone with Thee, so that

لَا يُعْبَدَ فِىْ بِقَاعِ الْاَرْضِ غَيْرُكَ

وَلَا تُعَفَّرَ لِاَحَدٍ مِّنْهُمْ جَبْهَةٌ دُوْنَكَ

اغْزُ بِكُلِّ نَاحِيَةٍ مِّنَ الْمُسْلِمِيْنَ عَلٰى مَنْ بِاِزَآئِهِمْ مِّنَ الْمُشْرِكِيْنَ

send out the Muslims of every region on raids against the idolaters who face them!

وَ اَمْدِدْهُمْ بِمَلٰٓئِكَةٍ مِّنْ عِنْدِكَ مُرْدِفِيْنَ

حَتّٰى يَكْشِفُوْهُمْ اِلٰى مُنْقَطَعِ التُّرَابِ قَتْلًا فِىْٓ اَرْضِكَ وَ اَسْرًا

till the idolaters are routed by them to the end of the land, slain in Thy earth or taken captive,

اَوْ يُقِرُّوْا بِاَنَّكَ اَنْتَ اللهُ الَّذِىْ

وَاعْمُمْ بِذٰلِكَ اَعْدَآئَكَ فِىْٓ اَقْطَارِ الْبِلَادِ مِنَ الْهِنْدِ وَالرُّوْمِ وَالتُّرْكِ وَالْخَزَرِ وَالْحَبَشِ وَالنُّوْبَةِ وَالزَّنْجِ وَالسَّقَّالِبَةِ وَالدَّيَالِمَةِ

include in this Thy enemies in the regions of the lands, the Indians, the Byzantines, the Turks, the Khazars, the Abyssinians, the Nubians, the Zanjis, the Slavs, the Daylamites,

وَ سَآئِرِ اُمَمِ الشِّرْكَ الَّذِيْنَ تَخْفٰى اَسْمَآؤُهُمْ وَ صِفَاتُهُمْ

and the rest of the idol-worshipping nations, those whose names and attributes are concealed,

اشْغُلِ الْمُشْرِكِيْنَ بِالْمُشْرِكِيْنَ عَنْ تَنَاوُلِ اَطْرَافِ الْمُسْلِمِيْنَ

distract the idolaters from reaching for the borders of the Muslims through the idolaters,

وَ خُذْ هُمْ بِالنَّقْصِ عَنْ تَنَقُّصِهِمْ

وَ ثَبِّطْهُمْ بِالْفُرْقَةِ عَنِ الْاَحْتِشَادِ عَلَيْهِمْ

اخْلِ قُلُوْبَهُمْ مِنَ الْاَمَنَةِ وَ اَبْدَانَهُمْ مِّنَ الْقُوَّةِ

وَ اَذْهِلْ قُلُوْبَهُمْ عَنِ الْاِحْتِيَالِ

اَوْهِنْ اَرْكَانَهُمْ عَنْ مُنَازَلَةِ الرِّجَالِ

وَ جَبِّنْهُمْ عَنْ مُقَارَعَةِ الْاَبْطَالِ

وَابْعَثْ عَلَيْهِمْ جُنْدًا مِّنْ مَلٰٓئِكَتِكَ بِبَاْسٍ مِنْ بَاْسِكَ كَفِعْلِكَ يَوْمَ بَدْرٍ

send against them a troop of Thy angels with some of Thy severity as Thou didst on the Day of Badr,[193] so that through it Thou mayest

تَقْطَعُ بِهٖ دَابِرَهُمْ وَ تَحْصُدْ بِهٖ شَوْكَتَهُمْ

اَللّٰهُمَّ وَامْزُحْ مِيَاهَهُمْ بِالْوَبَآءِ وَ اَطْعِمَتَهُمْ بِالْاَدْوَآءِ

وَاجْعَلْ مِيَرَهُمْ فِىْ اَحَصِّ اَرْضِكَ وَ اَبْعَدِهَا عَنْهُمْ

place their supplies in the most ill-omened part of Thy earth and the farthest from them,

اَصِبْهُمْ بِالْجُوْعِ الْمُقِيْمِ وَالسُّقْمِ الْاَلِيْمِ

وَ اَيُّمَا غَازٍ غَزَاهُمْ مِنْ اَهْلِ مِلَّتِكَ

اَوْ مُجَاهِدٍ جَاهَدَهُمْ مِنْ اَتْبَاعِ سُنَّتِكَ لِيَكـُوْنَ

or a struggler from the followers of Thy prescriptions struggles against them so that

وَاجْعَلْ فِكـْرَه وَ ذِكـْرَه وَ ظَعْنَه وَ اِقَامَتَه فِيْكَ وَ لَكَ

and make his thinking and remembrance, his departing and his staying, be in Thee and for Thee!

فَاِنْ خَتَمْتَ لَه بِالسَّعَادَةِ وَ قَضَيْتَ لَه بِالشَّهَادَةِ

But if Thou sealest him with felicity and decreest for him martyrdom, then let it be after

فَبَعْدَ اَنْ يَجْتَاحَ عَدُوَّكَ بِالْقَتْلِ

وَ بَعْدَ اَنْ تَاْمَنَ اَطْرَافُ الْمُسْلِمِيْنَ

وَ بَعْدَ اَنْ يُوَلِّىَ عَدُوَّكَ مُدْبِرِيْنَ

خَلَفَ غَازِيًا اَوْ مُرَابِطًا فِىْ دَارِهٖ

اَوْ تَعَهَّدَ خَالِـفِيْهِ فِىْ غَيْبَتِهٖ

فَاَجْرِ لَه مِثْلَ اَجْرِهٖ وَزْنًا بِوَزْنٍ وَ مِثْلًاۢ بِمِثْلٍ

وَ عَوِّضْهُ مِنْ فِعْلِهٖ عِوَضًا حَاضِرًا يَتَعَجَّلُ بِهٖ نَفْعَ مَا قَدَّمَ وَ سُرُوْرَ مَآ اَتٰى بِهٖ اِلٰٓى اَنْ يَنْتَهِىَ بِهِ الْوَقْتُ اِلٰى مَآ

and recompense him for his act with an immediate compensation through which he will hasten to the profit of what he has sent forth and the joy of what he has given, till the present moment takes him to

وَ اَحْزَنَه تَحَزُّبُ اَهْلِ الشِّرْكِ عَلَيْهِمْ

and the alliance of the idolaters’ against Islam should grieve him, so that he

اَوْ عَرَضَ لَه دُوْنَ اِرَادَتِهٖ مَانِعٌ

وَاجْعَلْهُ فِىْ نِظَامِ الشُّهَدَآءِ وَالصَّالِحِيْنَ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ عَبْدِكَ وَ رَسُوْلِكَ وَ اٰلِ مُحَمَّدٍ صَلٰوةً

O Allah, bless Muhammad, Thy slave and Thy messenger, and the Household of Muhammad, with a blessing

كَـاَتَمِّ مَا مَضٰى مِنْ صَلٰوتِكَ عَلٰٓى اَحَدٍ مِّنْ اَوْلِيَآئِكَ

like the most perfect of Thy blessings that has passed to any one of Thy friends!

وَ كَانَ مِنْ دُعَآئِهٖ  مُتَفَزِّعًا إِلَى اللَّهِ عَزَّ وَ جَلَّ

28. His Supplication in Fleeing to Allah

وَ صَرَفْتُ وَجْهِىْ عَمَّنْ يَحْتَاجُ اِلٰى رِفْدِكَ

وَ قَلَبْتُ مَسْئَلَتِىْ عَمَّنْ لَمْ يَسْتَغْنِ عَنْ فَضْلِكَ

وَ رَاَيْتُ اَنَّ طَلَبَ الْمُحْتَاجِ اِلَى الْمُحْتَاجِ سَفَهٌ مِنْ رَّايِهٖ وَ ضَلَّةٌ مِّنْ عَقْلِهٖ

I saw that the needy who seeks from the needy is foolish in his opinion, and misguided in his intellect.

فَكـَمْ قَدْ رَاَيْتُ يَا اِلٰهِىْ مِنْ اُنَاسٍ

وَرَامُوْا الثَّرْوَةَ مِنْ سِوَاكَ فَافْتَقَرُوْا

وَ حَاوَلُوْا الْاِرْتِفَاعَ فَاتَّضَعُوْا

فَصَحَّ بِمُعَآئِنَةِ اَمْثَالِهِمْ حَازِمٌ

وَ اَرْشَدَه اِلٰى طَرِيْقِ صَوَابِهِ اخْتِيَارُه

دُوْنَ كُلِّ مَسْئُوْلٍ مَوْضِعُ مَسْئَلَتِىْ

وَ دُوْنَ كُلِّ مَطْلُوْبٍ اِلَيْهِ وَلِىُّ حَاجَتِىْ

and the patron of my need to the exclusion of all those from whom requests are made.

اَنْتَ الْمَخْصُوْصُ قَبْلَ كُلِّ مَدْعُوٍّ بِدَعْوَتِىْ

وَلَا يَتَّفِقُ اَحَدٌ مَعَكَ فِىْ دُعَآئِىْ

فَتَعَالَيْتَ عَنِ الْاَشْبَاهِ وَ الْاَضْدَادِ

وَ تَكَبَّرْتَ عَنِ الْاَمْثَالِ وَ الْاَنْدَادِ

وَ كَانَ مِنْ دُعَآئِهٖ  إِذَا قُتِّرَ عَلَيْهِ الرِّزْقُ

29. His Supplication when his Provision was Stinted

حَتّٰى لَتَمَسْنَا اَرْزَاقَكَ مِنْ عِنْدِ الْمَرْزُوْقِيْنَ

وَ طَمِعْنَا بِاٰمَالِنَا فِىْٓ اَعْمَارِ الْمُعَمِّرِيْنَ

وَ هَبْ لَنَا يَقِيْنًا صَادِقًا تَكْفِيْنًا بِهٖ مِنْ مَؤُنَةِ الطَّلَبِ

وَ اَلْهِمْنَا ثِقَةً خَالِصَةً تُعْفِيْنَا بِهَا مِنْ شِدَّةِ النَّصَبِ

and inspire us with a sincere trust that will release us from the hardship of exertion!

وَاجْعَلْ مَا صَرَّحْتَ بِهٖ مِنْ عِدَتِكَ فِىْ وَحْيِكَ وَ اَيْتَعْتَه مِنْ قَسَمِكَ فِىْ كـِتَا بِكَ

Let Thy clear promise in Thy Revelation which Thou hast followed in Thy Book with Thy oath

قَاطِعًا لاِهْتِمَامِنَا بِالرِّزْقِ الَّذِىْ تَكـَفَّلْتَ بِهٖ

cut off our worry about the provision for which Thou hast made Thyself responsible

وَ حَسْمًا لِلْاِشْتِغَالِ بِمَاضَمِنْتَ الْكـِفَايَةَ لَه

and sever our occupation with everything whose sufficiency Thou hast guaranteed!

وَ اَقْسَمْتَ وَ قَسَمُكَ الْاَبَرُّ الْاَوْفٰى

وَ فِى السَّمَآءِ رِزْقُكُمْ وَ مَا تُوْعَدُوْنَ ثُمَّ قُلْتُ

In the heaven are your provision and everything you are promised! And then Thou hast said,

فَوَ رَبِّ السَّمَآءِ وَ الْاَرْضِ اِنَّه لَحَقٌّ مِثْلُ مَا اَنَّكُمْ تَنْطِقُوْنَ.

So by the Lord of heaven and earth, it is as surely true as that you have speech![194]

وَ كَانَ مِنْ دُعَآئِهٖ  فِي الْمَعُونَةِ عَلَى قَضَاءِ الدَّيْنِ

30. His Supplication for Help in Repaying Debts

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَ اَجِرْنِىْ مِنْهُ بِوُسْعٍ فَاضِلٍ اَوْ كَفَافٍ وَاصِلٍ

and give me sanctuary from it through a bountiful plenty or a continually arriving sufficiency!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَاحْجُبْنِىْ عَنِ السَّرْفِ وَ الْاِزْدِيَادِ

وَ قَوِّمْنِىْ بِالْبَذْلِ وَ الْاِقْتِصَادِ

وَاقْبِضْنِىْ بِلُطْفِكَ عَنِ التَّبْذِيْرِ

وَ اَجْرِ مِنْ اَسْبَابِ الْحَلَالِ اَرْزَاقِىْ

وَ وَجِّهْ فِىْٓ اَبْوَابِ الْبِرِّ اِنْفَاقِىْ

وَ ازْوِ عَنِّىْ مِنَ الْمَالِ مَا يُحْدِثُ لِىْ مَخْيَلَةً اَوْتَاَدِّيًا اِلٰى بَغْىٍ اَوْ مَا اَتَعَقَّبُ مِنْهُ طُغْيَانًا

and take away from me any possession which will bring forth pride in me, lead to insolence, or drag me in its heels to rebellion!

اَللّٰهُمَّ حَبِّبْ اِلَىَّ صُحْبَةَ الْفُقَرَآءِ وَ اَعِنِّىْ عَلٰى صُحْبَتِهِمْ بِحُسْنِ الصَّبْرِ

O Allah, make me love the companionship of the poor and help me be their companion with excellent patience!

وَمَا زَوَيْتَ عَنِّىْ مِنْ مَتَاعِ الدُّنْيَا الْفَانِيَةِ فَاذْخَرْهُ لِىْ فِىْ خَزَآئِنِكَ الْبَاقِيَةِ

Whenever Thou takest away from me the goods of this perishing world, store them for me in Thy abiding treasuries!

وَاجْعَلْ مَا خَوَّلْتَنِىْ مِنْ حُطَامِهَا وَ عَجَّلْتَ لِىْ مِنْ مَتَاعِمَا

Make this world’s broken pieces which Thou hast conferred upon me and its goods which Thou hast quickly granted to me

وَ كَانَ مِنْ دُعَآئِهٖ  فِي ذِكْرِ التَّوْبَةِ وَ طَلَبِهَا

31. His Supplication in Mentioning and Asking for Repentance

يَا مَنْ لَا يَصِفُه نَعْتُ الْوَاصِفِيْنَ

وَ يَا مَنْ لَا يُجَاوِزُه رَجَآءُ الرَّاجِيْنَ

وَ يَا مَنْ لَا يَضِيْعُ لَدَيْهِ اَجْرُ الْمُحْسِنِيْنَ

وَ يَا مَنْ هُوَ مُنْتَهٰى خَوْفِ الْعَابِدِيْنَ

وَ يَا مَنْ هُوَ غَايَةُ خَشْيَةِ الْمُتَّقِيْنَ

فَقَصَّرَ عَمَّا اَمَرْتَ بِهٖ تَفْرِيْطًا

وَ تَعَاطٰى مَا نَهَيْتَ عَنْهُ تَغْرِيْرًا

اَوْ كـَالْمُنْكـَرِ فَضْلَ اِحْسَانِكَ اِلَيْهِ

حَتّٰى اِذَا انْفَتَحَ لَه بَصَرُ الْهُدٰى

فَرَاٰى كَبِيْرَ عِصْيَانِهٖ كَبِيْرًا وَ جَلِيْلَ مُخَالَفَتِهٖ جَلِيْلًا

فَاَقْبَلَ نَحْوَكَ مُؤَمِّلًا لَكَ مُسْتَحِيًّا مِنْكَ

وَ وَجَّهَ رَغْبَتُه اِلَيْكَ ثِقَةً بِكَ

قَدْ خَلَا طَمَعُه مِنْ كُلِّ مَطْمُوْعٍ فِيْهِ غَيْرِكَ

وَ اَفْرَخَ رَوْعُه مِنْ كُلِّ مَحْذُوْرٍ مِنْهُ سِوَاكَ

وَ غَمَّضَ بَصَرَه اِلَى الْاَرْضِ مُتَخَشِّعًا

وَ طَاْطَاَ رَأْسَه لِعِزَّتِكَ مُتَذَلِّلَا

وَ اَبَثَّكَ مِنْ سِرِّهٖ مَآ اَنْتَ اَعْلَمُ بِهٖ مِنْهُ خُضُوْعًا

he revealed to Thee in meekness those secrets of his which Thou knowest better than he;

وَ عَدَّدَ مِنْ ذُنُوْبِهٖ مَآ اَنْتَ اَحْصٰى لَهَا خُشُوْعًا

he numbered for Thee in humility those sins of his which Thou countest better than he;

وَ قَبِيْحِ مَا فَضَحَه فِىْ حُكْمِكَ مِنْ ذُنُوْبٍ

لَا يُنْكِرُ يَآ اِلٰهِىْ عَدْلَكَ اِنْ عَاقَبْتَه

وَ لَا يَسْتَعْظِمُ عَفْوَكَ اِنْ عَفَوْتَ عَنْهُ وَ رَحِمْتَه

nor will he consider Thy pardon great if Thou pardonest him and hast mercy upon him,

لِاَنَّكَ الرَّبُّ الْكَرِيْمُ الَّذِىْ لَا يَتَعَاظَمُه غُفْرَانُ الذَّنْبِ الْعَظِيْمِ

for Thou art the Generous Lord for whom the forgiveness of great sins is nothing great!

قَدْ جِئْتُكَ مُطِيْعًا لِاَمْرِكَ فِيْمَآ اَمَرْتَ بِهٖ مِنَ الدُّعَآءِ

مُتَنَجِّزًا وَعْدَكَ فِيْمَا وَعَدْتَ بِهٖ مِنَ الْاِجَابَةِ اِذْ تَقُوْلُ

and asking the fulfilment of Thy promise, (for Thou hast promised to respond) Thou hast said,

اَللّٰهُمَّ فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَ الْقَنِىْ بِمَغْفِرَتِكَ كَمَا لَقِيْتُكَ بِاِقْرَارِىْ

وَارْفَعْنِىْ عَنْ مَصَارِعِ الذُّنُوْبِ كَمَا وَضَعْتُ لَكَ نَفْسِىْ

lift me up from the fatal infirmities of sins just as I have let myself down before Thee,

وَاسْتُرْنِىْ بِسِتْرِكَ كَمَا تَاَنَّيْتَنِىْ عَنِ الْاِنْتِقَامِ مِنِّىْ

and cover me with Thy covering just as Thou hast shown no haste to take vengeance on me!

وَ وَفِّقْنِىْ مِنَ الْاَعْمَالِ لِمَا تَغْسِلُ بِهٖ دَنَسَ الْخَطَايَا عَنِّىْ

وَ تَوَفَّنِىْ عَلٰى مِلَّتِكَ وَ مِلَّةِ نَبِيِّكَ مُحَمَّدٍ  اِذَا تَوَفَّيْتَنِىْ

اِنِّىْٓ اَتُوْبُ اِلَيْكَ فِىْ مَقَامِىْ هٰذَا

تَوْبَةَ مَنْ لَا يُحَدِّثُ نَفْسَه بِمَعْصِيَةٍ

وَلَا يُضْمِرُ اَنْ يَعُوْدُ فِىْ خَطِيْٓئَةٍ

وَ قَدْ قُلْتَ يَا اِلٰهِىْ فِىْ مُحْكَمِ كِتَابِكَ اِنَّكَ

وَ اَوْجِبْ لِىْ مَحَبَّتَكَ كَمَا شَرَطْتَ

شَرْطِىْ اَلاَّ اَعُوْدَ فِىْ مَكْرُوْهِكَ

وَ ضَمَانِىْ اَلاَّ اَرْجِعَ فِىْ مَذْمُوْمِكَ

وَ عَهْدِىْ اَنْ اَهْجُرَ جَمِيْعَ مَعَاصِيْكَ

اَللّٰهُمَّ اِنَّكَ اَعْلَمُ بِمَا عَمِلْتُ

وَاصْرِفْنِىْ بِقُدْرَتِكَ اِلٰى مَا اَحْبَبْتَ

وَ كـُلُّهُنَّ بِعَيْنِكَ الَّتِىْ لَا تَنَامُ

وَاعْصِمْنِىْ مِنْ اَنْ اُقَارِفَ مِثْلَهَا

لَا وَفَاءَ لِىْ بِالتَّوْبَةِ اِلاَّ بِعِصْمَتِكَ

وَ لَا اسْتِمْسَاكَ بِىْ عَنِ الْخَطَايَا اِلاَّ عَنْ قُوَّتِكَ

اَللّٰهُمَّ اَيُّمَا عَبْدٍ تَابَ اِلَيْكَ

فَاِنِّىْ اَعُوْذُ بِكَ اَنْ اَكُوْنَ كَذٰلِكَ

تَوْبَةً مُوْجِبَةً لِمَحْوِ مَا سَلَفَ وَ السَّلَامَةِ فِيْمَا بَقِىَ

and a repentance which will obligate the erasing of what has gone by and safety in what remains!

فَاضْمُمْنِىْ اِلٰى كَنَفِ رَحْمَتِكَ تَطَوُّلًا

وَاسْتُرْنِىْ بِسِتْرِ عَافِيَتِكَ تَفَضُّلًا

وَ اِنِّىْ تَتُوْبُ اِلَيْكَ مِنْ كُلِّ مَا خَالَفَ اِرَادَتَكَ اَوْزَالَ عَنْ مَحَبَّتِكَ

تَوْبَةً تَسْلَمُ بِهَا كُلُّ جَارِحَةٍ عَلٰى حِيَالِهَا مِنْ تَبِعَاتِكَ وَ تَا مَنُ مِمَّا يَخَافُ الْمُعْتَدُوْنَ مِنْ اَلِيْمِ سَطَوَاتِكَ

with a repentance through which each bodily part will by itself stay safe from ill consequences with Thee and remain secure from Thy painful penalties feared by transgressors!

فَقَدْ اَقَامَتْنِىْ يَا رَبِّ ذُنُوْبِىْ مَقَامَ الْخِزْىِ بِفِنَآئِكَ

My sins, my Allah, have stood me in the station of degradation in Thy courtyard.

فَاِنْ سَكَتُّ لَمْ يَنْطِقُ عَنِّىْ اَحَدٌ

وَ اِنْ شَفَعْتُ فَلَسْتُ بِاَهْلِ الشَّفَاعَةِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَ لَا تَجْزِنـِىْ جَزَآئِىْ مِنْ عُقُوْبَتِكَ

عَزِيْزٍ تَضَرَّعَ اِلَيْهِ عَبْدٌ ذَلِيْلٌ فَرَحِمَه

اَوْ غَنِىٍّ تَعَرَّضَ لَه عَبْدٌ فَقِيْرٌ فَنَعَشَه

لَا خَفِيْرَ لِىْ مِنْكَ فَلْيَخْفُرْنِىْ عِزُّكَ

وَ لَا شَفِيْعَ لِىْ اِلَيْكَ فَلْيَشْفَعْ لِىْ فَضْلُكَ

وَ قَدْ اَوْجَلَتْنِىْ خَطَايَاىَ فَلْيُؤْمِنِّىْ عَفْوُكَ

وَ لَا نِسْيَانٍ لِمَا سَبَقَ مِنْ ذَمِيْمِ فِعْلِىْ

وَ لٰكِنْ لِتَسْمَعَ سَمَآؤُكَ وَ مَنْ فِيْهَا وَ اَرْضُكَ وَ مَنْ عَلَيْهَا مَآ

but in order that Thy heaven and those within it and Thy earth and those upon it may hear

وَ لَجَأْتُ اِلَيْكَ فِيْهِ مِنَ التَّوْبَةِ

اَوْ تُدْرِكْهُ الرِّقَّةُ عَلَىَّ لِسُوْ ءِ حَالِىْ

بِدَعْوَةٍ هِىَ اَسْمَعُ لَدَيْكَ مِنْ دُعَآئِىْ

اَوْ شَفَاعَةٍ اَوْكَدُ عِنْدَكَ مِنْ شَفَاعَتِىْ تَكُوْنُ بِهَا

اِنْ يَّكـُنِ النَّدَمُ تَوْبَةً اِلَيْكَ فَاَنَا اَنْدَمُ النَّادِمِيْنَ

if remorse is a repentance toward Thee,[199] then I am the most remorseful of the remorseful!

وَ اِنْ يَّكُنِ التَّرْكُ لِمَعْصِيَتِكَ اِنَابَةً فَاَنَا اَوَّلُ الْمُنِيْبِيْنَ

If refraining from disobedience is a turning back to Thee, then I am the first of those who turn back!

وَ اِنْ يَّكُنِ الْاِسْتِغْفَارُ حِطَّةً لِلذُّنُوْبِ فَاِنِّىْ لَكَ مِنَ الْمُسْتَغْفِرِيْنَ

If praying for forgiveness alleviates sins, surely I am one of those who pray for Thy forgiveness!

اَمَرْتَ بِالتَّوْبَةِ وَ ضَمِنْتَ الْقَبُوْلَ

وَ حَثَثْتَ عَلَى الدُّعَآءِ وَ وَعَدْتَ الْاِجَابَةَ

وَ لَا تَرْجِعْنِىْ مَرْجِعَ الْخَيْبَةِ مِنْ رَحْمَتِكَ

اِنَّكَ اَنْتَ التَّوَّابُ عَلَى الْمُذْنِبِيْنَ

وَ الرَّحِمْمُ لِلْخَاطِئِيْنَ الْمُنِيْبِيْنَ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ كَمَا هَدَيْتَنَا بِهٖ

وَ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ كَمَا اسْتَنْقَذْتَنَا بِهٖ

وَ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ صَلٰوةً تَشْفَعُ لَنَا يَوْمَ الْقِيٰمَةِ وَ يَوْمَ الْفَاقَةِ اِلَيْكَ

Bless Muhammad and his Household, with a blessing that will intercede for us on the Day of Resurrection, the day of neediness toward Thee!

وَ كَانَ مِنْ دُعَآئِهٖ  بَعْدَ الْفَرَاغِ مِنْ صَلَاةِ اللَّيْلِ لِنَفْسِهٖ فِي الِاعْتِرَافِ بِالذَّنْبِ

32. His Supplication for himself in Confessing Sins after Finishing the Night Prayer

وَ السُّلْطَانِ الْمُمْتَنِعِ بِغَيْرِ جُنُوْدٍ وَ لَا اَعْوَنٍ

وَ الْعِزِّ الْبَاقِىْ عَلٰى مَرِّ الدُّهُوْمِ وَ خَوَالِىَ الْاَعْوَامِ وَ مَوَاضِىَ الْاَزْمَانِ وَ الْاَيَّامِ

عَزَّ سُلْطَانُكَ عِزًّا لَا حَدَّ لَه بِاَوَّلِيَّةٍ وَ لَا مُنْتَهٰى لَه بِاٰخِرِيَّةٍ

Thy authority is mighty with a might that knows no bound by being first nor utmost end by being last!

وَاسْتَعْلٰى مُلْكُكَ عُلُوًّا سَقَطَتِ الْاَشْيَاءُ دُوْنَ بُلُوْغِ اَمَدِهٖ

Thy kingdom towers high with a towering before which all things fall down without reaching its term;

وَ لَا يَبْلُغُ اَدْنٰى مَا اسْتَاْثَرْتَ بِهٖ مِنْ ذٰلِكَ اَقْصٰى نَعْتِ النَّاعِتِيْنَ

the least of it which Thou hast kept to Thyself is not reached by the furthest description of the describers!

وَ حَارَتْ فِىْ كِبْرِيَآئِكَ لَطَآئِفُ الْاَوْهَامِ

كَذٰلِكَ اَنْتَ اللهُ الْاَوَّلُ فِىْٓ اَوَّلِيَّتِكَ

وَ عَلٰى ذٰلِكَ اَنْتَ دَآئِمٌ لَا تَزُوْلُ

خَرَجَتْ مِنْ يَدِىْ اَسْبَابُ الْوُصُلَاتِ اِلاَّ مَا وَصَلَه رَحْمَتُكَ

وَتَقَطَّعَتْ عَنِّىْ عِصَمُ الْاٰمَالِ اِلاَّ مَا اَنَا مُعْتَصِمٌ بِهٖ مِنْ عَفْوِكَ

the bonds of hopes have been cut away from me, except the pardon to which I hold fast.

قَلَّ عِنْدِىْ مَا اَعْتَدُّ بِهٖ مِنْ طَاعَتِكَ

وَ كَثُرَ عَلَىَّ مَا اَبُوْٓ ءُ بِهٖ مِنْ مَعْصِيَتِكَ

وَ لَنْ يَضِيْقَ عَلَيْكَ عَفْوٌ عَنْ عَبْدِكَ وَ اِنْ اَسَآءَ فَاعْفُ عَنِّىْ

But pardoning Thy slave will not constrain Thee, even if he be bad, so pardon me!

وَ قَدْ اَشْرَفَ عَلٰى خَفَايَا الْاَعْمَالِ عِلْمُكَ

وَانْكَشَفَ كُلُّ مَسْتُوْرٍ دُوْنَ خُبْرِكَ

وَلَا تَنْطَوِىْ عَنْكَ دَقَآئِقُ الْاُمُوْرِ

وَ لَا تَعْزُبُ عَنْكَ غَيِّبَاتُ السَّرَآئِرِ

وَ قَدِ اسْتَحْوَذَ عَلَىَّ عَدُوُّكَ الَّذِىْ

اسْتَنْظَرَكَ لِغَوَايَتِىْ فَاَنْظَرْتَه

وَ اسْتَمْهَلَكَ اِلٰى يَوْمِ الدِّيْنِ لِاِضْلَالِىْ فَاَمْهَلْتَه

He asked a respite from Thee until the Day of Doom to misguide me, and Thou gavest him the respite![203]

فَاَوْقَعَنِىْ وَ قَدْ هَرَبْتُ اِلَيْكَ مِنْ

وَاسْتُوْجَبْتُ بِسُوْ ءِ سَعْيِىْ سَخْطَتَكَ

وَ اَخْرَجَنِىْ اِلٰى فِنَآءِ نَقِمَتِكَ طَرِيْدًا

فَهٰذَا مَقَامُ الْعَآئِذِ بِكَ وَ مَحَلُّ الْمُعْتَرِفِ لَكَ

This is the station of him who takes refuge with Thee, the place of the confessor to Thee:

وَ لَا اَكُنْ اَخْيَبَ عِبَادِكَ التَّآئِبِيْنَ

وَاغْفِرْلِىْ اِنَّكَ خَيْرُ الْغَافِرِيْنَ

وَ سَوَّلَ لِىَ الْخَطَاءَ خَاطِرُ السُّوْ ءِ فَفَرَّطْتُ

وَ لَا اَسْتَشْهِدُ عَلٰى صِيَامِىْ نَهَارًا

وَ لَا تُثْنِىْ عَلَىَّ بِاِحْيَآئِهَا سُنَّةٌ حَاشٰى فُرُوْضِكَ الَّتِىْ مَنْ ضَيَّعَهَا هَلَكَ

no Sunna praises me for keeping it alive, only Thy obligations, he who neglects which has perished.

وَ لَسْتُ اَتَوَسَّلُ اِلَيْكَ بِفَضْلِ نَافِلَةٍ مَعَ كَثِيْرِ

I cannot seek access to Thee through the excellence of a supererogatory work, given the many

كَانَتْ عَافِيَتُكَ لِىْ مِنْ فَضَآئِحِهَا سِتْرًا

اسْتَحْيَا لِنَفْسِهٖ مِنْكَ وَ سَخِطَ عَلَيْهَا وَ رَضِىَ عَنْكَ

وَاقِفًا بَيْنَ الرَّغْبَةِ اِلَيْكَ وَ الرَّهْبَةِ مِنْكَ

اَللّٰهُمَّ وَ اِذْ سَتَرْتَنِىْ بِعَفْوِكَ

وَ تَغَمَّدْتَنِىْ بِفَضْلِكَ فِىْ دَارِ الْفَنَآءِ بِحَضْرَةِ الْاَكـْفَآءِ

and shielded me with Thy bounty in the abode of annihilation and the presence of equals,

فَاَجِرْنِىْ مِنْ فَضِيْحَاتِ دَارِ الْبَقَآءِ عِنْدَ مَوَاقِفِ الْاَشْهَادِ

grant me sanctuary from the disgraces of the Abode of Subsistence at the standing places of the Witnesses

مِنْ جَارٍ كُنْتُ اُكَاتِمُه سَيِّئٰاتِىْ

وَ مِنْ ذِىْ رَحِمٍ كُنْتُ اَحْتَشِمُ مِنْهُ فِىْ سَرِيْرَاتِىْ

لَمْ اَتِقْ بِهِمْ رَبِّ فِى السِّتْرِ عَلَىَّ

وَ وَثِقْتُ بِكَ رَبِّ فِىْ الْمَغْفِرَةِ لِىْ

وَ اَرْأَفُ مَنِ اسْتُرْحِمَ فَارْحَمْنِىْ

اَللّٰهُمَّ وَ اَنْتَ حَدَرْتَنِىْ مَآءً مَهِيْنًا

مِنْ صُلْبٍ مُتَضَآئِقِ الْعِظَامِ حَرِجِ الْمَسَالِكِ

اِلٰى رَحِمٍ ضَيِّقَةٍ سَتَرْتَهَا بِالْحُجُبِ

انْتَهَيْتَ بِىْ اِلٰى تَمَامِ الصُّوَرَةِ

نُطْفَةً ثُمَّ عَلَقَةً ثُمَّ مُضْغَةً ثُمَّ عَظْمًا ثُمَّ كَسَوْتَ الْعِظَامَ لَحْمًا ثُمَّ اَنْشَأْتَنِىْ خَلْقًا اٰخَرَ

a drop, then a clot, then a tissue, then bones, then Thou garmented the bones with flesh, then Thou produced me as another creature

حَتّٰى اِذَا احْتَجْتُ اِلٰى رِزْقِكَ وَ لَمْ اَشْتَغْنِ عَنْ غِيَاثِ فَضْلِكَ

Then, when I needed Thy provision, and could not do without the aid of Thy bounty,

جَعَلْتَ لِىْ قُوْتًا مِنْ فَضْلِ طَعَامٍ وَّ شَرَابٍ اَجْرَيْتَه لِاَمَتِكَ الَّتِىْ

Thou appointed for me a nourishment from the bounty of the food and drink which Thou bestowed upon Thy handmaid

وَ لَوْ تَكِلُنِىْ يَا رَبِّ فِىْ تِلْكَ الْحَالَاتِ اِلٰى حَوْلِىْ اَوْ تَضْطَرُّنِىْ اِلٰى قُوَّتِىْ

Hadst Thou entrusted me in those states, my Lord, to my own force or driven me to have recourse to my own strength,

وَ لَكـَانَتِ الْقُوَّةُ مِنِّىْ بَعِيْدَةً

فَغَذَوْتَنِىْ بِفَضْلِكَ غِذَآءَ الْبَرِّ اللَّطِيْفِ

تَفْعَلُ ذٰلِكَ بِىْ تَطَوُّلًا عَلَىَّ اِلٰى غَايَتِىْ هٰذِهٖ

Thou hast done that for me in graciousness toward me up to this my present point.

وَ لَا تَتَاَكَّدُ مَعَ ذٰلِكَ ثِقَتِىْ فَاَتَفَرَّغَ لِمَا هُوَ اَحْظٰى لِىْ عِنْدَكَ

Yet with all that, my trust has not become firm enough that I might free myself for that which is more favoured by Thee.

قَدْ مَلَكَ الشَّيْطَانُ عِنَانِىْ فِىْ سُوْۤ ءِ الظَّنِّ وَ ضَعْفِ الْيَقِيْنِ

وَ اَتَضَرَّعُ اِلَيْكَ فِىْ صَرْفِ كَيْدِهٖ عَنِّىْ

وَ اَسْئَلُكَ فِىْ اَنْ تُسَهِّلَ اِلٰى رِزْقِىْ سَبِيْلًا

فَلَكَ الْحَمْدُ عَلَى ابْتِدَآئِكَ بِالنِّعَمِ الْجِسَامِ وَ اِلْهَامِكَ الشُّكْرَ عَلَى الْاِحْسَانِ وَ الْاِنْعَامِ

since to Thee belongs praise for Thy beginning with immense favours and Thy inspiring gratitude for beneficence and bestowing favour!

وَ اَنْ تُرْضِيَنِىْ بِحِصَّتِىْ فِيْمَا قَسَمْتَ لِىْ

وَ اَنْ تَجْعَلْ مَا ذَهَبَ مِنْ جِسْمِىْ وَ عُمْرِىْ فِىْ سَبِيْلِ طَاعَتِكَ

and to place what has gone of my body and my life-span into the path of Thy obedience![207]

اَللّٰهُمَّ اِنِّىْٓ اَعُوْذُ بِكَ مِنْ نَارٍ

وَ تَوَعَّدْتَ بِهَا مَنْ صَدَفَ عَنْ رِضَاكَ

وَ مِنْ نَارٍ لَا تُبْقِىْ عَلٰى مَنْ تَضَرَّعَ اِلَيْهَا

وَ لَا تَقْدِرُ عَلَى التَّخْفِيْفِ عَمَّنْ خَشَعَ لَهَا وَاسْتَسْلَمَ اِلَيْهَا

and has no power to relieve him who humbles himself before it and yields himself to it;

تَلْقٰى سُكَّانَهَا بِاَحَرِّمَا لَدَيْهَا مِنْ اَلَيْمِ النَّكَالِ وَ شَدِيْدِ الْوَبَالِ

it meets its inhabitants with the hottest that it possesses: painful punishment and intense noxiousness.

وَ حَيَّاتِهَا الصَّالِقَةِ بِاَنْيَابِهَا

وَ شَرَابِهَا الَّذِىْ يُقَطِّعُ اَمْعَآءَ وَ اَفْئِدَةَ سُكَّانِهَا وَ يَنْزِغُ قُلُوْبَهُمْ

and its drinks, which tear apart the intestines and hearts of its inhabitants and root out their marrows.

وَ اَسْتَهْدِيْكَ لِمَا بَاعَدَ مِنْهَا وَ اَخَّرَ عَنْهَا

I ask guidance from Thee to that which will keep far from it and make it retreat!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ اَقِلْنِىْ عَثَرَاتِىْ بِحُسْنِ اِقَالَتِكَ

وَلَا تَخْذُلْنِىْ يَا خَيْرَ الْمُجِيْرِيْنَ

صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ اِذَا ذُكِرَ الْاَبْرَارُ

وَ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ مَا اخْتَلَفَ اللَّيْلُ وَ النَّهَارُ

and bless Muhammad and his Household as long as night and day come and go with a blessing

وَ صَلَّى اللهُ عَلَيْهِ وَ اٰلِهٖ بَعْدَ الرِّضَا

وَ كَانَ مِنْ دُعَآئِهٖ  فِى الْاِسْتِخَارَةِ

33. His Supplication in Asking for the Best

اَللّٰهُمَّ اِنِّىْٓ اَسْتَخِيْرُكَ بِعِلْمِكَ

وَ لَا تَسُمْنَا عَجْزَ الْمَعْرِفَةِ عَمَّا تَخَيَّرْتَ

حَبِّبْ اِلَيْنَا مَا نَكْرَهُ مِنْ قَضَآئِكَ

وَ سَهِّلْ عَلَيْنَا مَآ نَسْتَصْعِبُ مِنْ حُكـْمِكَ

وَ اَلْهِمْنَا الْاِنْقِيَادَ لِمَا اَوْرَدْتَ عَلَيْنَا مِنْ مَشِيَّتِكَ

وَ كَانَ مِنْ دُعَآئِهٖ  اِذَا ابْتَلٰى اَورَاٰى مُبْتَلًى بِفَضِيْحَةٍ بِذَنْبٍ

34. His Supplication when he was Afflicted or saw Someone Afflicted with the Disgrace of Sin

وَارْتَكَبَ الْفَاحِشَةَ فَلَمْ تَفْضَحْهُ

وَ تَسْتَرَّ بِالْمَسَاوِىْ فَلَمْ تَذْلُلْ عَلَيْهِ

وَ اَمْرٍقَدْ وَ قَفْتَنَا عَلَيْهِ فَتَعَدَّيْنَاهُ

كُنْتَ الْمُطَّلِعَ عَلَيْهَا دُوْنَ النَّاظِرِيْنَ

وَ الْقَادِرَ عَلٰى اِعْلَانِهَا فَوْقَ الْقَادِرِيْنَ

فَاجْعَلْ مَا سَتَرْتَ مِنَ الْعَوْرَةِ وَ اَخْفَيْتَ مِنَ الدَّخِيْلَةِ

So make the shameful things Thou hast covered over and the inward reality Thou hast concealed

وَ زَاجِرًا عَنْ سُوْٓ ءِ الْخُلُقِ وَاقْتِرَافِ الْخَطِيْٓئَةِ

وَ سَعْيًا اِلَى التَّوْبَةِ الْمَاحِيَةِ وَ الطَّرِيْقِ الْمَحْمُوْدَةِ

and a striving toward the repentance that erases [sins] and the praiseworthy path!

وَ صَلِّ عَلٰى خِيَرَتِكَ اَللّٰهُمَّ مِنْ خَلْقِكَ مُحَمَّدٍ وَ عِتْرَتِهِ الصِّفْوَةِ مِنْ بَرِيَّتِكَ الطَّاهِرِيْنَ

And bless Thy chosen, O Allah, from Thy creation, Muhammad and his descendants, the friends selected from among Thy creatures, the pure,

وَ اجْعَلْنَا لَهُمْ سَامِعِيْنَ وَ مُطِيْعِيْنَ كَمَا اَمَرْتَ.

وَ كَانَ مِنْ دُعَآئِهٖ  فِى الرِّضَا اِذَا نَظَرَ اِلٰٓى اَصْحَابِ الدُّنْيَا

35. His Supplication in Satisfaction when he Looked upon the Companions of this World

وَ اَخَذَ عَلٰى جَمِيْعِ خَلْقِهٖ بِالْفَضْلِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحِمَّدٍ وَ اٰلِهٖ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَ هَبْ لِى الثِّقَةَ لِاُقِرَّ مَعَهَا بِاَنَّ قَضَآئَكَ لَمْ يَجِرْ اِلاَّ بِا الْخِيَرَةِ

give to me a trust through which I may admit that Thy decree runs only to the best,

وَاجْعَلْ شُكْرِىْ لَكَ عَلٰى مَا زَوَيْتَ عَنِّىْ اَوْفَرَمِن شُكْرِىْ اِيَّاكَ عَلٰى مَا خَوَّلْتَنِىْ

and let my gratitude to Thee for what Thou hast taken away from me be more abundant than my gratitude to Thee for what Thou hast conferred upon me!

فَاِنَّ الشَّرِيْفَ مَنْ شَرَّفَتْهُ طَاعَتُكَ

وَالْعَزِيْزَ مَنْ اَعَزَّتْهُ عِبَادَتُكَ

وَ كَانَ مِنْ دُعَآئِهٖ  اِذَا نَظَرَ اِلَى السَّحَابِ وَ الْبَرَقِ وَ سَمِعَ صَوْتَ الرَّعْدِ

36. His Supplication when he Looked upon Clouds and Lightening and Heard the Sound of Thunder

يَبْتَدِرَانِ طَاعَتَك بِرَحْمَةٍ نَافِعَةٍ اَوْ نَقِمَةٍ ضَارَّةٍ

فَلَا تُمْطِرْنَا بِهِمَا مَطَرَ السَّوْ ءِ

وَ لَا تُلْبِسْنَا بِهِمَا لِبَاسَ الْبَلَآءِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَ اَنْزِلْ عَلَيْنَا نَفْعَ هٰذِهِ السَّحَائِبِ وَ بَرَكَتَهَا

وَ نَبْتَهِلُ اِلَيْكَ فِىْ سُؤَالِ عَفْوِكَ

وَ اَدِرْحٰى نَقِمَتِكَ عَلَى الْمُلْحِدِيْنَ

وَلَا تَقْطَعْ عَنْ كَآفَّتِنَا مَا دَّةَ بِرِّكَ

وَ تَقْضِىْ بِمَا اَرَدْتَ فِيْمَنْ اَرَدْتَ

فَلَكَ الْحَمْدُ عَلٰى مَا وَ قَيْتَنَا مِنَ الْبَلَآءِ

وَ لَكَ الشُّكْرُ عَلٰى مَا خَوَّلْتَنَا مِنَ النَّعْمَآءِ

حَمْدًا يُخَلِّفُ حَمْدَ الْحَامِدِيْنَ وَ رَآئَه

وَ كَانَ مِنْ دُعَآئِهٖ  إِذَا اعْتَرَفَ بِالتَّقْصِيرِ عَنْ تَأْدِيَةِ الشُّكْرِ.

37. His Supplication when Confessing his Shortcomings in Giving Thanks

لَا يَبْلُغُ مِنْ شُكْرِكَ غَايَةً اِلاَّ حَصَلَ عَلَيْهِ مِنْ اِحْسَانِكَ مَا يُلْزِمُه شُكْرًا

reaches a limit in thanking Thee without acquiring that of Thy beneficence which enjoins upon him thanksgiving,

وَ لَا يَبْلُغُ مَبْلَغًا مِنْ طَاعَتِكَ وَ اِنِ اجْتَهَدَ اِلاَّ كَانَ مُقَصِّرًا دُوْنَ اسْتِحْقَاقِكَ بِفَضْلِكَ

nor does anyone reach a degree in obeying Thee, even if he strives, without falling short of what Thou deservest because of Thy bounty.

فَاَشْكَرُ عِبَادِكَ عَاجِزٌ عَنْ شُكْرِكَ

وَ لَا اَنْ تَرْضٰى عَنْهُ بِاسْتِيْجَابِهٖ

وَ تُثِيْبُ عَلٰى قَلِيْلِ مَا تَطَاعُ فِيْهِ

اَمْرٌ مَلَكُوْا اسْتِطَاعَةَ الْاِمْتِنَاعِ مِنْهُ دُوْنَكَ فَكـَافَيْتَهُمْ

is an affair from which they could have held back without Thee, and hence Thou wilt recompense them,

اَوَ لَمْ يَكُنْ سَبَبُه بِيَدِكَ فَجَازَيْتَهُمْ

بَلْ مَلَكْتَ يَآ اِلٰهِىْ اَمْرَهُمْ قَبْلَ اَنْ يَمْلِكُوْا عِبَادَتَكَ

Nay, my Allah, Thou hadst power over their affair before they had power to worship Thee,

وَ اَعْدَدْتَ ثَوَابَهُمْ قَبْلَ اَنْ يُفِيْضُوْا فِىْ طَاعَتِكَ

مُعْتَرِفَةٌ بِاَنَّكَ غَيْرُ ظَالِمٍ لِمَنْ عَاقَبْتَ

وَ شَاهِدَةٌ بِاَنَّكَ مُتَفَضِّلٌ عَلٰى مَنْ عَافَيْتَ

وَ كُلٌّ مُقِرٌّ عَلٰى نَفْسِهٖ بِالتَّقْصِيْرِ عَمَّا اسْتَوْجَبْتَ

فَلَوْلَا اَنَّ الشَّيْطَانَ يَخْتَدِعُهُمْ عَنْ طَاعَتِكَ مَا عَصَاكَ عَاصٍ

Had Satan not misled them from Thy obedience, no disobeyer would have disobeyed Thee,

وَ لَوْلَا اَنَّه صَوَّرَ لَهُمُ الْبَاطِلَ فِىْ مِثَالِ الْحَقِّ مَا ضَلَّ عَنْ طَرِيْقِكَ ضَالٌّ

and had he not shown falsehood to them in the likeness of truth no strayer would have gone astray from Thy path.

مَا اَبْيَنَ كَرَمَكَ فِىْ مُعَامَلَةِ مَنْ اَطَاعَكَ اَوْعَصَاكَ

تَشْكُرُ لِلْمُطِيْعِ مَآ اَنْتَ تَوَلَّيْتَه لَه

وَ تُمْلِىْ لِلْعَاصِىْ فِيْمَا تَمْلِكُ مُعَاجَلَتَه فِيْهِ

and Thou grantest a respite to the disobedient in that within which Thou art able to hurry him.

اَعْطَيْتَ كُلًّا مِنْهُمَا مَا لَمْ يَجِبْ لَه

وَ تَفَضَّلْتَ عَلٰى كُلٍّ مِنْهُمَا بِمَا يَقْصُرُ عَمَلُه عَنْهُ

وَ لَوْ كَافَاتَ الْمُطِيْعَ عَلٰى مَآ اَنْتَ تَوَلَّيْتَه لَاَوْشَكَ

Wert Thou to counterbalance for the obedient servant that which Thou Thyself hadst undertaken, he would be on the point of

عَلَى الْمُدَّةِ الْقَصِيْرَةِ الْفَانِيَةِ بِالْمُدَّةِ الطَّوِيْلَةِ الْخَالِدَةِ

وَ عَلَى الْغَايَةِ الْقَرِيْبَةِ الزَّائِلَةِ بِالْغَايَةِ الْمَدِيْدَةِ الْبَاقِيَةِ ثُمَّ

لَمْ تَسُمْهُ الْقِصَاصَ فِيْمَا اَكَلَ مِنْ رِزْقِكَ الَّذِىْ يَقْوٰى بِهٖ عَلٰى طَاعَتِكَ

Then Thou dost not visit him with a settling of accounts for Thy provision through which he gained strength to obey Thee,

وَ لَمْ تَحْمِلْه عَلَى الْمُنَاقَشَاتِ فِى الْاٰلَاتِ الَّتِىْ تَسَبَّتَ بِاسْتِعْمَالِهَا اِلٰى مَغْفِرَتِكَ

nor dost Thou force him to make reckonings for the organs he employed to find the means to Thy forgiveness.

جَزَآءً لِلصُّغْرٰى مِنْ اَيَادِيْكَ وَ مِنَنِكَ

وَ لَبَقِىَ رَهِيْنًا بَيْنَ يَدَيْكَ بِسَائِرِ نِعَمِكَ

فَمَتٰى كَانَ يَسْتَحِقُّ شَيْئًا مِنْ ثَوَابِكَ لَا مَتٰى

هٰذَا يَا اِلٰهِىْ حَالُ مَنْ اَطَاعَكَ وَ سَبِيْلُ مَنْ تَعَبَّدَ لَكَ

This, my Allah, is the state of him who obeys Thee and the path of him who worships Thee.

فَاَمَّا الْعَاصِىْ اَمْرَكَ وَ الْمُوَاقِعُ نَهْيَكَ

فَلَمْ تُعَاجِلْهُ بِنَقِمَتِكَ لِكَىْ يَسْتَبْدِلَ بِحَالِهٖ فِىْ مَعْصِيَتِكَ حَالَ الْاِنَابَةِ اِلٰى طَاعَتِكَ

Thou dost not hurry him to Thy vengeance, so that he may seek to replace his state in disobeying Thee with the state of turning back to obey Thee,

وَ لَقَدْ كَانَ يَسْتَحِقُّ فِىْ اَوَّلِ مَا هَمَّ بِعِصْيَانِكَ كُلَّ مَا اَعْدَدْتَ لِجَمِيْعِ خَلْقِكَ مِنْ عُقُوْبَتِكَ

though he deserved from the time he set out to disobey Thee every punishment which Thou hast prepared for all Thy creatures.

فَجَمِيْعُ مَا اَخَّرْتَ عَنْهُ مِنَ الْعَذَابِ

وَ اَبْطَأْتَ بِهٖ عَلَيْهِ مِنْ سَطَوَاتِ النَّقِمَةِ وَ الْعِقَابِ

and each penalty of Thy vengeance and Thy punishment which Thou hast delayed from him,

تَرْكٌ مِنْ حَقِّكَ وَ رِضًى بِدُوْنِ وَاجِبِكَ

Thou hast refrained from Thy right and shown good pleasure in place of what Thou hast made obligatory.

وَ مَنْ اَشْقٰى مِمَّنْ هَلَكَ عَلَيْكَ لَا مَنْ

فَتَبَارَكْتَ اَنْ تُوْصَفَ اِلاَّ بِالْاِحْسَانِ

وَ كَرُمْتَ اَنْ يُخَافَ مِنْكَ اِلاَّ الْعَدْلُ

وَلَا يُخَافُ اِغْفَالُكَ ثَوَابَ مَنْ اَرْضَاكَ

مِنْ هُدَاكَ مَآ اَصِلُ بِهٖ اِلَى التَّوْفِيْقِ فِىْ عَمَلِىْ

and increase me in that of Thy guidance through which I may be successful in my works!

وَ كَانَ مِنْ دُعَآئِهٖ  فِي الِاعْتِذَارِ مِنْ تَبِعَاتِ الْعِبَادِ وَ مِنَ التَّقْصِيرِ فِي حُقُوقِهِمْ وَ فِي فَكَاكِ رَقَبَتِهِ مِنَ النَّارِ

38. His Supplication in Asking Pardon for Misdeeds to Allah’s Servants and for Falling Short in their Rights and that his Neck be Set Free from the Fire

مِنْ مَظْلُوْمٍ ظُلِمَ بِحَضْرَتِىْ فَلَمْ اَنْصُرْهُ

وَ مِنْ مَعْرُوْفٍ اُسْدِىَ اِلَىَّ فَلَمْ اَشْكُرْهُ

وَ مِنْ مُسِىْٓءٍ اعْتَذَرَ اِلَىَّ فَلَمْ اَعْذِرْهُ

وَ مِنْ ذِىْ فَاقَةٍ سَئَلَنِىْ فَلَمْ اُوْثِرْهُ

وَ مِنْ حَقِّ ذِىْ حَقٍّ لَزِمَنِىْ لِمُؤْمِنٍ فَلَمْ اُوَفِّرْهُ

the right of a believer who possesses a right incumbent upon me which I did not fulfil,

وَ مِنْ عَيْبِ مُؤْمِنٍ ظَهَرَ لِىْ فَلَمْ اَسْتُرْهُ

وَ مِنْ كُلِّ اِثْمٍ عَرَضَ لِىْ فَلَمْ اَهْجُرْهُ

اَعْتَذِرُ اِلَيْكَ يَا اِلٰهِىْ مِنْهُنَّ وَ مِنْ نَظَآئِرِهِنَّ

اعْتِذَارَ نَدَامَةٍ يَكُوْنُ وَاعِظًا لِمَا بَيْنَ يَدَىَّ مِنْ اَشْيَاهِهِنَّ

with an asking of pardon in remorse which may act as an admonisher against similar things ahead of me.

فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ وَاجْعَلْ

نَدَامَتِىْ عَلٰى مَا وَ قَعْتُ فِيْهِ مِنَ الزَّلَّاتِ

وَ عَزْمِىْ عَلٰى تَرْكِ مَا يَعْرِضُ لِىْ مِنَ السَّيِّئٰاتِ

and my determination to refrain from the evil deeds which present themselves to me

وَ كَانَ مِنْ دُعَآئِهٖ  فِي طَلَبِ الْعَفْوِ وَ الرَّحْمَةِ

39. His Supplication in Seeking Pardon and Mercy

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَاكـْسِرْ شَهْوَتِىْ عَنْ كـُلِّ مَحْرَمٍ

وَ امْنَعْنِىْ عَنْ اَذٰى كُلِّ مُؤْمِنٍ وَ مُؤْمِنَةٍ وَ مُسْلِمٍ وَ مُسْلِمَةٍ

and bar me from harming any believer, male or female, and any Muslim, male or female!

وَ تَبَرَّعْتُ بِهٖ مِنَ الصَّدَقَةِ عَلَيْهِمْ

وَعَوِّضْنِىْ مِنْ عَفْوِىْ عَنْهُمْ عَفْوَكَ

اَللّٰهُمَّ وَ اَيُّمَا عَبْدٍ مِنْ عَبِيْدِكَ

وَ خَلِّصْنِىْ مِمَّا يَحْكُمُ بِهٖ عَدْلُكَ

فَاِنَّ قُوَّتِىْ لَا تَسْتَقِلُّ بِنِقْمَتِكَ

فَاِنَّكَ اِنْ تُكَافِنِىْ بِالْحَقِّ تُهْلِكْنِىْ

وَ اِلاَّ تَغَمَّدْنِىْ بِرَحْمَتِكَ تُوْبِقْنِىْ

اَسْتَوْهِبُكَ يَآ اِلٰهِىْ مَا لَا يَنْقُصُكَ بَذْلُه

وَ اَسْتَحْمِلُكَ مَا لَا يَبْهَضُكَ حَمْلُه

وَ اَسْتَحْمِلُكَ مِنْ ذُنُوْبِىْ مَا قَدْ بَهَظَنِىْ حَمْلُه

وَ اَسْتَعِيْنُ بِكَ عَلٰى مَا قَدْ فَدَحَنِىْ ثِقْلُه

وَ هَبْ لِنَفْسِىْ عَلٰى ظُلْمِهَا نَفْسِىْ

وَ وَكِّلْ رَحْمَتَكَ بِاحْتِمَالِ اِصْرِىْ

فَكَمْ قَدْ لَحِقَتْ رَحْمَتُكَ بِالْمُسِيْئِيْنَ

وَ كَمْ قَدْ شَمِلَ عَفْوُكَ الظَّالِمِيْنَ

قَدْ اَنْهَضْتَه بِتَجَاوُزِكَ عَنْ مَصَارِعِ الْخَاطِئِيْنَ

وَ خَلَّصْتَه بِتَوْفِيْقِكَ مِنْ وَّرْطَاتِ الْمُجْرِمِيْنَ

وَ عَتِيْقَ صُنْعِكَ مِنْ وَ ثَاقِ عَدْلِكَ

اِنَّكَ اِنْ تَفْعَلْ ذٰلِكَ يَآ اِلٰهِىْ تَفْعَلْهُ بِمَنْ

وَ لَا يُبَرِّئُ نَفْسَه مِنَ اسْتِيْجَابِ نَقِمَتِكَ

بِمَنْ خَوْفُه مِنْكَ اَكْثَرُ مِنْ طَمَعِهٖ فِيْكَ

وَ بِمَنْ يَاْسُه مِنَ النَّجَاةِ اَوْكَدُ مِنْ رَجَآئِهٖ لِلْخَلَاصِ

بَلْ لِقِلَّةِ حَسَنَاتِهٖ بَيْنَ سَيِّئٰاتِهٖ

وَ ضَعْفِ حُجَجِهٖ فِىْ جَمِيْعِ تَبِعَاتِهٖ

وَ تَقَدَّسَتْ اَسْمَآؤُكَ عَنِ الْمَنْسُوْبِيْنَ

وَ فَشَتْ نِعْمَتُكَ فِىْ جَمِيْعِ الْمَخْلُوْقِيْنَ

فَلَكَ الْحَمْدُ عَلٰى ذٰلِكَ يَا رَبَّ الْعَالَمِيْنَ.

وَ كَانَ مِنْ دُعَآئِهٖ  إِذَا نُعِيَ إِلَيْهِ مَيِّتٌ أَوْ ذَكَرَ الْمَوْتَ

40. His Supplication when Someone’s Death was Announced to him or when he Remembered Death

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَانْصِبِ الْمَوْتَ بَيْنَ اَيْدِيَنَا نَصْبًا

وَاجْعَلْ لَنَا مِنْ صَالِحِ الْاَعْمَالِ عَمَلًا

وَ نَحْرِصُ لَه عَلٰى وَشْكِ اللِّحَاقِ بِكَ حَتّٰى يَكُوْنَ الْمَوْتُ

وَ حَامَّتَنَا الَّتِىْ نُحِبُّ الدُّنُوَّ مِنْهَا

فَاِذَا اَوْرَدْتَه عَلَيْنَا وَ اَنْزَلْتَه بِنَا

وَ لَا تُخْزِنَا بِزِيَارَتِهٖ وَاجْعَلْهُ

تَآئِبِيْنَ غَيْرَ عَاصِيْنَ وَ لَا مُصِرِّيْنَ

وَ كَانَ مِنْ دُعَآئِهٖ  فِي طَلَبِ السِّتْرِ وَ الْوِقَايَةِ

41. His Supplication in Asking for Covering and Protection

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَلَا تَحْمِلْ عَلٰى مِيْزَانِ الْاِنْصَافِ عَمَلِىْ

وَلَا تُعْلِنْ عَلٰى عُيُوْنِ الْمَلَاءِ خَبَرِىْ

اَخْفِ عَنْهُمْ مَا يَكُوْنُ نَشْرُه عَلَىَّ عَارًا

وَاطْوِ عَنْهُمْ مَا يُلْحِقُنِىْ عِنْدَكَ شَنَارًا

وَ اَنْظِمْنِىْ فِىْٓ اَصْحَابِ الْيَمِيْنَ

وَ وَجِّهْنِىْ فِىْ مَصَالِكِ الْاٰمِنِيْنَ

وَ كَانَ مِنْ دُعَآئِهٖ  عِنْدَ خَتْمِ الْقُرْآنِ

42. His Supplication upon Completing a Reading of the Qur’an

اَللّٰهُمَّ اِنَّكَ اَعَنْتَنِىْ عَلٰى خَتْمِ كِتَابِكَ الَّذِىْٓ

وَ جَعَلْتَهٗ مُهَيْمِنًا عَلٰى كُلِّ كِتَابٍ اَنْزَلْتَهٗ

وَ فَضَّلْتَهٗ عَلٰى كُلِّ حَدِيْثٍ قَصَصْتَهٗ

وَ فُرْقَانًا فَرَقْتَ بِهٖ بَيْنَ حَلَالِكَ وَ حَرَامِكَ

a separator, through which Thou hast separated Thy lawful from Thy unlawful,[224]

وَ قُرْاٰنًا اَعْرَبْتَ بِهٖ عَنْ شَرَآئِعِ اَحْكَامِكَ

a Qur’an, through which Thou hast made plain the approaches to Thy ordinances,[225]

وَ كِتَابًا فَصَّلْتَهٗ لِعِبَادِكَ تَفْصِيْلًا

وَ وَحْيًا اَنْزَلْتَهٗ عَلٰى نَبِيِّكَ مُحَمَّدٍ صَلَوٰتُكَ عَلَيْهِ وَ اٰلِهٖ تَنْزِيْلًا

a revelation, which Thou hast sent down, a sending down, upon Thy prophet Muhammad[227] (Thy blessings be upon him and his Household).

نُوْرًا نَهْتَدِىْ مِنْ ظُلَمِ الضَّلَالَةِ وَ الْجَهَالَةِ بِاتِّبَاعِهٖ

a light through following which we may be guided from the shadows of error and ignorance,[228]

وَ شِفَآءً لِمَنْ اَنْصَتَ بِفَهْمِ التَّصْدِيْقِ اِلَى اسْتِمَاعِهٖ

a healing for him who turns ear toward hearing it with the understanding of attestation,[229]

وَ مِيْزَانَ قِسْطٍ لَا يَحِيْفُ عَنِ الْحَقِّ لِسَانُهٗ

وَ نُوْرَ هُدًى لَا يُطْفَاُ عَنِ الشَّاهِدِيْنَ بُرْهَانُهٗ وَ عَلَمَ نَجَاةٍ

a light of guidance whose proof is not extinguished before the witnesses,[231] and a guidepost of deliverance, so that

وَ لَا تَنَالُ اَيْدِىْ الْهَلَكَاتِ مَنْ تَعَلَّقَ بِعُرْوَةِ عِصْمَتِهٖ

and he who clings to its preservation’s handhold will not be touched by the hands of disasters.

اَفَدْتَنَا الْمَعُوْنَةَ عَلٰى تِلَاوَتِهٖ

وَ سَهَّلْتَ جَوَاسِىْ اَلْسِنَتِنَا بِحُسْنِ عِبَارَتِهٖ

and made smooth the roughness of our tongues through the beauty of its expression,

وَ يَدِيْنُ لَكَ بِاعْتِقَادِ التَّسْلِيْمِ لِمُحْكَمِ اٰيَاتِهٖ

وَ يَفْزَعُ اِلَى الْاِقْرَارِ بِمُتَشَابِهِهٖ وَ مُوْضِحَاتِ بَيِّنَاتِهٖ

and seek refuge in admitting both its ambiguous parts and the elucidations of its clear signs!

اَنْزَلْتَهٗ عَلٰى نَبِيِّكَ مُحَمَّدٍ صَلّٰى اللهُ عَلَيْهِ وَ اٰلِهٖ مُجْمَلًا

وَ اَلْهَمْتَهٗ عِلْمَ عَجَآئِبِهٖ مُكَمَّلًا

وَ قَوَّيْتَنَا عَلَيْهِ لِتَرْفَعَنَا فَوْقَ مَنْ لَمْ يُطِقْ حَمْلَهٗ

وَ عَرَّفْتَنَا بِرَحْمَتِكَ شَرَفَهٗ وَ فَضْلَهٗ

فَصَلِّ عَلٰى مُحَمَّدٍ الْخَطِيْبِ بِهٖ وَ عَلٰى اٰلِهٖ الْخُزَّانِ لَهٗ

وَاجْعَلْنَا مِمَّنْ يَعْتَرِفُ بِاَنَّهٗ مِنْ عِنْدِكَ حَتّٰى

لَا يُعَارِضَنَا الشَّكُّ فِىْ تَصْدِيْقِهٖ

وَ لَا يَخْتَلِجَنَا الزَّيْغُ عَنْ قَصْدِ طَرِيْقِهٖ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ يَاْوِىْ مِنَ الْمُتَشَابِهَاتِ اِلٰى حِرْزِ مَعْقِلِهٖ

نَصَبْتَ بِهٖ مُحَمَّدًا عَلَمًا لِلدَّلَالَةِ عَلَيْكَ

وَ اَنْهَجْتَ بِاٰلِهٖ سُبُلَ الرِّضَا اِلَيْكَ

and through his Household Thou hast made clear Thy good pleasure’s roads to Thee,

وَسِيْلَةً لَنَا اِلٰى اَشْرَفِ مَنَازِلِ الْكَرَامَةِ

وَ سُلَّمًا نَعْرُجُ فِيْهِ اِلٰى مَحَلِّ السَّلَامَةِ

وَ سَبَبًا نُجْزٰى بِهِ النَّجَاةَ فِىْ عَرْصَةٍ الْقِيٰمَةِ

وَ ذَرِيْعَةً نَقْدَمُ بِهَا عَلٰى تَعِيْمِ دَارِ الْمُقَامَةِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَاحْطُطْ بِالْقُرْاٰنِ عَنَّا ثِقْلَ الْاَوْزَارِ

وَ هَبْ لَنَا حُسْنَ شَمَآئِلِ الْاَبْرَارِ

وَاقْفُ بِنَا اٰثَارَ الَّذِيْنَ قَامُوْا لَكَ بِهٖ اٰنَآءَ اللَّيْلِ وَ اَطْرَافَ النَّهَارِ حَتّٰى

and make us follow the tracks of those who stood before Thee in the watches of the night and the ends of the day,[233] such that Thou

تُطَهِّرْنَا مِنْ كُلِّ دَنَسِ بِتَطْهِيْرِهٖ

وَ لَمْ يُلْهِهِمُ الْاَمَلُ عَنِ الْعَمَلِ فَيَقْطَعَهُمْ بِخُدَعِ غُرُوْرِهٖ

and whom expectation has not distracted from works, cutting them off through its delusions’ deceptions!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ مِنْ نَزَغَاتِ الشَّيْطَانِ وَ خَطَرَاتِ الْوَسَاوِسِ حَارِسًا

وَ لِاَقْدَامِنَا عَنْ نَقْلِهَا اِلَى الْمَعَاصِىْ حَابِسًا

وَ لِاَلْسِنَتِنَا عَنِ الْخَوْضِ فِىْ الْبَاطِلِ مِنْ غَيْرِ مَا اٰفَةٍ مُخْرِسًا

وَ لِجَوَارِحِنَا عَنِ اقْتِرَافِ الْاٰثَامِ زَاجِرًا

وَ لِمَا طَوَتِ الْغَفْلَةُ عَنَّا مِنْ تَصَفُّحِ الْاِعْتِبَارِ نَاشِرًا

حَتّٰى تُوْصِلَ اِلٰى قُلُوْبِنَا فَهْمَ عَجَآئِبِهٖ وَ زَوَاجِرَ اَمْثَالِهِ الَّتِىْ ضَعُفَتِ الْجِبَالُ الرَّوَاسِىْ عَلٰى صَلَابَتِهَا عَنِ احْتِمَالِهٖ

such that Thou attachest to our hearts the understanding of the Qur’an’s wonders and its restraining similitudes which immovable mountains in all their solidity were too weak to carry![234]

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ اَدِمْ بِالْقُرْاٰنِ صَلَاحَ ظَاهِرِنَا

وَ احْجُبْ بِهٖ خَطَرَاتِ الْوَسَاوِسِ عَنْ صِحَّةِ ضَمَآئِرِنَا

وَ اغْسِلْ بِهٖ دَرَنَ قُلُوْبِنَا وَ عَلَآئِقَ اَوْزَارِنَا

وَ اَرْوِ بِهٖ فِىْ مَوْقِفِ الْعَرْضِ عَلَيْكَ ظَمَاءَ هَوَاجِرِنَا

quench the thirst of our burning heat in the standing place of the presentation to Thee,

وَ اكْسُنَا بِهٖ حُلَلَ الْاَمَانِ يَوْمَ الْفَزَعِ الْاَكْبَرِ فِىْ نُشُوْرِنَا

and clothe us in the robes of security on the Day of the Greatest Terror at our uprising![235]

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَاجْبُرْ بِالْقُرْاٰنِ خَلَّتَنَا مِنْ عَدَمِ الْاِمْلَاقِ

وَ سُقْ اِلَيْنَا بِهٖ رَغَدَ الْعَيْشِ وَ خِصْبَ سَعَةِ الْاَرْزَاقِ

وَ جَنِّبْنَا بِهٖ الضَّرَآئِبَ الْمَذْمُوْمَةَ وَ مَدَانِىَ الْاَخْلَاقِ

وَ اعْصِمْنَا بِهٖ مِنْ هُوَّةِ الْكُفْرِ وَ دَوَاعِى النِّفَاقِ

لَنَا فِى الْقِيَامَةِ اِلٰى رِضْوَانِكَ وَ جِنَانِكَ قَائِدًا

وَ لَنَا فِى الدُّنْيَا عَنْ سُخْطِكَ وَ تَعَدِّىْ حُدُوْدِكَ ذَائِدًا

for us in this world a protector against Thy displeasure and transgressing Thy bounds

وَ لِمَا عِنْدَكَ بِتَحْلِيْلِ حَلَالِهٖ وَ تَحْرِيْمِ حَرَامِهٖ شَاهِدًا

and for what is with Thee a witness by its declaring lawful the lawful and its declaring unlawful the unlawful!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ هَوِّنْۢ بِالْقُرْاٰنِ عِنْدَ الْمَوْتِ عَلٰى اَنْفُسِنَا

اِذَا بَلَغَتِ النُّفُوْسُ التَّرَاقِىَ وَ قِيْلَ مَنْ رَاقٍ

when souls reach the throats and it is said, ‘Where is the enchanter?’;[237]

وَ تَجَلّٰى مَلَكُ الْمَوْتِ لِقَبْضِهَا مِنْ حُجُبِ الْغُيُوْبِ

when the angel of death discloses himself to seize them from behind the veils of unseen things,

وَ رَمَاهَا عَنْ قَوْسِ الْمَنَايَا بِاَسْهُمِ وَحْشَةِ الْفِرَاقِ

letting loose at them from the bow of destinies the arrows of the terror of lonesome separation,

وَ دَافَ لَهَا مِنْ ذُعَافِ الْمَوْتِ كَاسًا مَسْمُوْمَةً الْمَذَاقِ

وَ دَنَا مِنَّا اِلَى الْاٰخِرَةِ رَحِيْلٌ وَ انْطِلَاقٌ

وَ صَارَتِ الْاَعْمَالُ قَلَائِدَ فِى الْاَعْنَاقِ

وَ كَانَتِ الْقُبُوْرُ هِىَ الْمَأوٰى اِلٰى مِيْقَاتِ يَوْمِ التَّلَاقِ

and the graves become the haven until the appointed time of the Day of Encounter!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ بَارِكْ لَنَا فِىْ حُلُوْلِ دَارِ الْبِلٰى وَ طُوْلِ الْمُقَامَةِ بَيْنَ اَطْبَاقِ الثَّرٰى

make blessed for us the arrival at the house of decay and the drawn out residence between the layers of the earth,

وَ اجْعَلِ الْقُبُوْرَ بَعْدَ فِرَاقِ الدُّنْيَا خَيْرَ مَنَازِلِنَا

appoint the graves, after separation from this world, the best of our way stations,

وَ افْسَحْ لَنَا بِرَحْمَتِكَ فِىْ ضِيْقِ مَلَاحِدِنَا

وَ لَا تَفْضَحْنَا فِىْ حَاضِرِى الْقِيَامَةِ بِمُوْبِقَاتِ اٰثَامِنَا

and disgrace us not among those present at the Resurrection through our ruinous sins!

وَارْحَمْ بِالْقُرْاٰنِ فِىْ مَوْقِفِ الْعَرْضِ عَلَيْكَ ذُلَّ مَقَامِنَا

Through the Qur’an have mercy upon the lowliness of our station at the standing place of presentation to Thee,

وَ ثَبِّتْ بِهٖ عِنْدَ اضْطِرَابِ جِسْرِ جَهَنَّمَ يَوْمَ الْمَجَازِ عَلَيْهَا زَلَلَ اَقْدَامِنَا

make firm the slips of our feet during the shaking of the bridge across hell on the day of passage over it,

وَ نَوِّرْ بِهٖ قَبْلَ الْبَعْثِ سُدَفَ قُبُوْرَنَا

وَ نَجِّنَا بِهٖ مِنْ كُلِّ كَرْبٍ يَوْمَ الْقِيَامَةِ وَ شَدَآئِدِ اَهْوَالِ يَوْمِ الطَّامَّةِ

and deliver us from every distress on the Day of Resurrection and from the hardships of terrors on the Day of Disaster!

وَ بَيِّضْ وُجُوْهَنَا يَوْمَ تَسْوَدُّ وُجُوْهُ الظَّلَمَةِ فِىْ يَوْمِ الْحَسْرَةِ وَ النَّدَامَةِ

Whiten our faces on the day when the faces of wrongdoers are blackened[239] during the Day of Regret and Remorse,

وَ اجْعَلْ لَنَا فِىْ صُدُوْرِ الْمُؤْمِنِيْنَ وُدًّا

وَ لَا تَجْعَلِ الْحَيٰوةَ عَلَيْنَا نَكَدًا

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ عَبْدِكَ وَ رَسُوْلِكَ كَمَا

اَللّٰهُمَّ اجْعَلْ نَبِيِّنَا صَلٰوتُكَ عَلَيْهِ وَ عَلٰى اٰلِهٖ يَوْمَ الْقِيٰمَةِ

O Allah, on the Day of Resurrection make our Prophet (Thy blessings be upon him and his Household)

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِ مُحَمَّدٍ

وَ صَلِّ اَللّٰهُمَّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

صَلٰوةً تُبَلِّغُهٗ بِهَا اَفْضَلَ مَا يَاْمُلُ مِنْ خَيْرِكَ وَ فَضْلِكَ وَكَرَامَتِكَ

Thou wilt take him to the most excellent of Thy good, Thy bounty, and Thy generosity for which he hopes!

اِنَّكَ ذُوْ رَحْمَةٍ وَّاسِعَةٍ وَ فَضْلٍ كَرِيْمٍ

وَ اَنْبِيَآئِكَ الْمُرْسَلِيْنَ الْمُصْطَفَيْنَ

وَ السَّلَامُ عَلَيْهِ وَ عَلٰى اٰلِهِ الطَّيِّبِيْنَ الطَّاهِرِيْنَ وَ رَحْمَةُ اللهِ وَ بَرَكَاتُهٗ.

And upon him and his Household, the good, the pure, be peace, Allah’s mercy, and His blessings!

وَ كَانَ مِنْ دُعَآئِهٖ  إِذَا نَظَرَ إِلَى الْهِلَالِ

43. His Supplication when he Looked at the New Crescent Moon

الْمُتَرَدِّدُ فِىْ مَنَازِلِ التَّقْدِيْرِ

جَعَلَكَ مِفْتَاحَ شَهْرٍ حَادِثٍ لِاَمْرٍ حَادِثٍ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَاحْفَظْنَا مِنْ مُبَاشَرَةِ مَعْصِيَتِكَ

وَ اَتْمِمْ عَلَيْنَا بِاسْتِكْمَالِ طَاعَتِكَ فِيْهِ الْمِنَّةِ

وَ صَلَّى اللهُ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ الطَّيِّبِيْنَ الطَّاهِرِيْنَ.

وَ كَانَ مِنْ دُعَآئِهٖ  إِذَا دَخَلَ شَهْرُ رَمَضَانَ

44. His Supplication for the Coming of the Month of Ramazan

اَلْحَمْدُ لِلّٰهِ الَّذِىْ هَدَانَا لِحَمْدِهٖ

لِنَكُوْنَ لِاِحْسَانِهٖ مِنَ الشَّاكِرِيْنَ

وَ لِيَجْزِيَنَا عَلٰى ذٰلِكَ جَزَآءَ الْمُحْسِنِيْنَ

in order that through His kindness we might travel upon them to His good pleasure,

حَمْدًا يَتَقَبَّلُه مِنَّا وَ يَرْضٰى بِهٖ عَنَّا

a praise which He will accept from us and through which He will be pleased with us!

وَالْحَمدُ لِلّٰهِ الَّذِىْ جَعَلَ مِنْ تِلْكَ السُّبُلِ شَهْرَه

الَّذِىْ اُنْزِلَ فِيْهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَ بَيِّنَاتٍ مِنَ الْهُدٰى وَالْفُرْقَانِ

in which the Qur’an was sent down as guidance to the people, and as clear signs of the Guidance and the Separator![243]

فَاَبَانَ فَضِيْلَتَه عَلٰى سَائِرِ الشُّهُوْرِ بِمَا جَعَلَ لَه

فَحَرَّمَ فِيْهِ مَا اَحِلَّ فِىْ غَيْرِهٖ اِعْظَامًا

وَ حَجَرَ فِيْهِ الْمَطَاعِمَ وَالْمَشَارِبَ اِكْرَامًا

لَا يُجِيْزَ جَلَّ وَ عَزَّ اَنْ يُقَدَّمَ قَبْلَه

ثُمَّ فَضَّلَ لَيْلَةً وَاحِدَةً مِنْ لَيَالِيْهِ عَلٰى لَيَالِىْ اَلْفِ شَهْرٍ وَ سَمَّاهَا

Then He made one of its nights surpass the nights of a thousand months and named it

تَنَزَّلُ الْمَلَآئِكَةُ وَ الرَّوْحُ فِيْهَا بِاِذْنِ رَبِّهِمْ مِنْ كُلِّ اَمْرٍ

in it the angels and the Spirit descend by the leave of their Lord upon every command,

سَلَامٌ دَآئِمُ الْبَرَكَةِ اِلَى طُلُوْعِ الْفَجْرِ عَلٰى مَنْ يَشَآءُ مِنْ عِبَادِهٖ بِمَا اَحْكَمَ مِنْ قَضَائِهٖ

a peace[244] constant in blessings until the rising of the dawn upon whomsoever He will of His servants according to the decision He has made firm.

وَ اَعِنَّا عَلَى صِيَامِهٖ بِكَفِّ الْجَوَارِحِ عَنْ مَعَاصِيْكَ وَاسْتِعْمَالِهَا فِيْهِ بِمَا يُرْضِيْكَ حَتّٰى

and help us to fast in it by our restraining our limbs from acts of disobedience toward Thee and our employing them in that which pleases Thee, so that

وَ لَا نُسْرِعَ بِاَبْصَارِنَا اِلٰى لَهْوٍ

وَ حَتّٰى لَا نَبْسُطَ اَيْدِيْنَا اِلٰى مَحْظُوْرٍ

وَلَا نَخْطُوَ بِاَقْدَامِنَا اِلٰى مَحْجُوْرٍ

وَ حَتّٰى لَا تَعِىَ بُطُوْنَنَا اِلَّا مَا اَحْلَلْتَ

وَ لَا تَنْطِقَ اَلْسِنَتُنَا اِلَّا بِمَا مَثَّلْتَ

وَ لَا نَتَكَلَّفَ اِلاَّ مَا يُدِيْنِىْ مِنْ ثَوَابِكَ

وَ لَا نَـتَعَاطَى اِلاَّ الَّذِىْ مِنْ عِقَابِكَ

وَقْفِنَا فِيْهِ عَلٰى مَوَاقِيْتِ الصَّلَوَاتِ الْخَمْسِ

الْمُؤَدِّيْنَ لَهَا فِىْ اَوْقَاتِهَا عَلٰى مَا

سَنَّه عَبْدُكَ وَ رَسُوْلُكَ صَلَوَاتُكَ عَلَيْهِ وَ آلِهٖ فِىْ رُكُوْعِهَا وَ سُجُوْدِهَا وَ جَمِيْعِ فَوَاضِلِهَا عَلٰى

as Thy servant and Thy messenger set down in his Sunna (Thy blessings be upon him and his Household) in their bowings, their prostrations, and all their excellent acts,

لِاَنْ نَصِلَ اَرْحَامَنَا بِالْبِرِّ وَ الصِّلَةِ

وَ اَنْ نَتَعَاهَدَ جِيْرَانَنَا بِالْاِفْضَالِ وَ الْعَطِيَّةِ

وَ اَنْ نُخَلِّصَ اَمْوَالَنَا مِنَ الْتَّبِعَاتِ

وَ اَنْ نُـطَهِّرَهَا بِاِخْرَاجِ الزَّكَوَاتِ

حَاشٰى مَنْ عُوْدِىَ فِيْكَ وَ لَكَ فَاِنَّه

وَ اَنْ نَتَقَرَّبَ اِلَيْكَ فِيْهِ مِنَ الْاَعْمَالِ الزَّاكِيَةِ بِمَا تُطَهِّرُنَا بِهٖ مِنَ الذُّنُوْبِ

and seek nearness to Thee through blameless works which will purify us from sins

وَ تَعْصِمَنَا فِيْهِ مِمَّا نَسْتَاْنِفُ مِنَ الْعُيُوْبِ

حَتّٰى لَا يُوْرِدَ عَلَيْكَ اَحَدٌ مِنْ مَلَائِكَتِكَ اِلاَّ دُوْنَ مَا نُوْرِدَ مِنْ

وَ اَهِّلْنَا فِيْهِ لِمَا وَعَدْتَ اَوْلِيَآئَكَ مِنْ كَرَامَتِكَ

وَ اَوْجِبْ لَنَا فِيْهِ مَا اَوْجَبْتَ لِاَهْلِ الْمُبَالَغَةِ فِىْ طَاعَتِكَ

make incumbent for us what Thou hast made incumbent for those who go to great lengths in obeying Thee,

وَاجْعَلْنَا فِىْ نَظْمِ مِنَ اسْتَحَقَّ الرَّفِيْعَ الْاَعْلَى بِرَحْمَتِكَ

and place us in the ranks of those who deserve through Thy mercy the highest elevation!

وَ الْاِنْخِدَاعَ لِعَدُوِّكَ الشَّيْطَانِ الرَّجِيْمِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ آلِهٖ

وَ اِذَا كَانَ لَكَ فِىْ كُلِّ لَيْلَةٍ مِنْ لَيَالِىْ شَهْرِنَا هٰذَا رِقَابٌ يُعْتِقُهَا عَفْوُكَ اَوْ يَهَبُهَا صَفْحُكَ

and when in every night of this month’s nights Thou hast necks which Thy pardon will release and Thy forgiveness disregard,

فَاجْعَلْ رِقَابِنَا مِنْ تِلْكَ الرِّقَابِ

وَ اجْعَلْنَا لِشَهْرِنَا مِنْ خَيْرِ اَهْلٍ وَ اَصْحَابٍ

وَامْحَقْ ذُنُوْبَنَا مَعَ امَّحَاقِ هِلَالِهٖ

وَاسْلَخْ عَنَّا تَبِعَاتِنَا مَعَ انْسِلَاخِ اَيّاَمِهٖ

and make us pass forth from the ill effects of our acts with the passing of its days,

وَ اِنِ اشْتَمَلَ عَلَيْنَا عَدُوُّكَ الشَّيْطَانُ فَاسْتَنْقِذْنَا مِنْهُ

وَالْخُشُوْعِ لَكَ وَالذِّلَّةِ بَيْنَ يَدَيْكَ

حَتّٰى لَا يَشْهَدَ نَهَارُه عَلَيْنَا بِغَفْلَةٍ وَ لَا لَيْلُه بِتَفْرِيْــطٍ

so that its daytime may not bear witness against our heedlessness, nor its night against our neglect!

وَاجْعَلْنَا فِىْ سَائِرِ الشُّهُوْرِ وَ الْاَيَّامِ كَذٰلِكَ مَا عَمَّرْتَنَا

وَ اجْعَلْنَا مِنْ عِبَادِكَ الصَّالِحِيْنَ

الَّذِيْنَ يَرِثُوْنَ الْفِرْدَوْسَ هُمْ فِيْهَا خَالِدُوْنَ

وَ الَّذِيْنَ يُؤْتُوْنَ مَآ اَتَوْ وَ قُلُوْبُهُمْ وَجِلَةٌ اَنَّهُمْ اِلٰى رَبِّهِمْ رَاجِعُوْنَ

those who give what they give, while their hearts quake, that they are returning to their Lord,[247]

وَ مِنَ الَّذِيْنَ يُسَارِعُوْنَ فِىْ الْخَيْرَاتِ وَ هُمْ لَهَا سَابِقُوْنَ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ آلِهٖ فِىْ

عَدَدَ مَا صَلَّيْتَ عَلٰى مَنْ صَلَّيْتَ عَلَيْهِ

وَ اَضْعَافَ ذٰلِكَ كُلِّهٖ بِالْاَضْعَافِ الَّتِىْ لَا يُحْصِيْهَا غَيْرُكَ

وَ كَانَ مِنْ دُعَآئِهٖ  فِي وَدَاعِ شَهْرِ رَمَضَان‏

45. His Supplication in Bidding Farewell to the Month of Ramazan

وَ يَا مَنْ لَا يُكَافِئُ عَبْدَه عَلَى السَّوَآءِ

اِنْ اَعْطَيْتَ لَمْ تَشُبْ عَطَائَكَ بِمَنٍّ

وَ اِنْ مَنَعْتً لَمْ يَكُنْ مَنْعُكَ تَعَدِّيًا

تَشْكُرُ مَنْ شَكَرَكَ وَ اَنْتَ اَلْهَمْتَه شُكْرَكَ

Thou showest gratitude to him who thanks Thee, while Thou hast inspired him to thank Thee.

وَ تُكَافِئُ مَنْ حَمِدَكَ وَ اَنْتَ عَلَّمْتَه حَمْدَكَ

Thou rewardest him who praises Thee, while though Thou hast taught him Thy praise.

تَسْتُرُ عَلٰى مَنْ لَوْ شِئْتَ فَضَحْتَه

وَ تَجُوْدُ عَلٰى مَنْ لَوْ شِئْتَ مَنَعْتَه

and Thou art generous toward him from whom, if Thou willed, Thou wouldst withhold.

وَ كِلَاهُمَا اَهْلٌ مِنْكَ لِلْفَضِيْحَةِ وَالْمَنْعِ غَيْرَ اَنَّكَ

وَ اَجْرَيْتَ قُدْرَتَكَ عَلَى التَّجَاوُزِ

وَ اَمْهَلْتَ مَنْ قَصَدَ لِنَفْسِهٖ بِالظُّلْمِ

تَسْتَنْظِرُهُمْ بِاَنَاتِكَ اِلَى الْاِنَابَةِ

وَ تَتْرُكُ مُعَاجَلَتَهُمْ اِلَى التَّوْبَةِ

اَنْتَ الَّذِىْ فَتَحْتَ لِعِبَادِكَ بَابًا اِلٰى عَفْوِكَ وَ سَمَّيْتَهُ التَّوْبَةَ

It is Thou who hast opened for Thy servants a door to Thy pardon, which Thou hast named ‘repentance’.

وَ جَعَلْتَ عَلٰى ذٰلِكَ الْبَابِ دَلِيْلًا مِنْ وَحْيِكَ لِئَلاَّ يَضِلُّوْا عَنْهُ فَقُلْتَ تَبَارَكَ اسْمُكَ

Thou hast placed upon that door a pointer from Thy revelation, lest they stray from it: Thou hast said (blessed are Thy names),

عَسٰـى رَبُّكُمْ اَنْ يُّكَفِّرَ عَنْكُمْ سَيِّئٰاتِكُمْ وَ يُدْخِلَكُمْ جَنَّاتٍ تَجْرِىْ مِنْ تَحْتِهَا الْاَنْهٰرُ

It may be that Thy Lord will acquit of your evil deeds and will admit you into gardens beneath which rivers flow,

يَوْمَ لَا يُخْزِى اللهُ النَّبِىَّ وَ الَّذِيْنَ اٰمَنُوْا مَعَه

upon the day when Allah will not degrade the Prophet and those who have faith along with him,

نُوْرُهُمْ يَسْعٰى بَيْنَ اَيْدِيْهِمْ وَ بِاَيْمَانِهِمْ يَقُوْلُوْنَ رَبَّنَا اَتْمِمْ لَنَا نُوْرَنَا وَاغْفِرْ لَنَا

their light running before them and on their right hands, and they say: ‘Our Lord, complete for us our light, and forgive us!

فَمَا عُذْرُ مَنْ اَغْفَلَ دُخُوْلَ ذٰلِكَ الْمَنْزِلِ بَعْدَ فَتْحِ الْبَابِ وَ اِقَامَةِ الدَّلِيْلِ

What is the excuse of him who remains heedless of entering that house after the opening of the door and the setting up of the pointer?

وَ اَنْتَ الَّذِىْ زِدْتَ فِى السَّوْمِ عَلٰى نَفْسِكَ لِعِبَادِكَ تُرِيْدُ

It is Thou who hast raised the price against Thyself to the advantage of Thy servants, desiring

وَ فَوْزَهُمْ بِالْوِفَادَةِ عَلَيْكَ وَ الزِّيَادَةِ مِنْكَ

مَنْ جَآءَ بِالْحَسَنَةِ فَلَه عَشْرُ اَمْثَالِهَا

وَ مَنْ جَآءَ بِالسَّيِّئَةِ فَلَا يُجْزٰى اِلاَّ مِثْلَهَا وَ قُلْتَ

and whoso brings an evil deed shall only be recompensed the like of it.[251] Thou hast said,

مَثَلُ الَّذِيْنَ يُنْفِقُوْنَ اَمْوَالَهُمْ فِىْ سَبِيْلِ اللهِ كَمَثَلِ حَبَّةٍ اَنْبَتَتْ سَبْعَ سَنَابِلَ فِىْ كُلِّ سُنْبُلَةِ مِأَةُ حَبَّةٍ وَ اللهُ يُضَاعِفُ لِمَنْ يَّشَآءُ

The likeness of those who expend their wealth in the way of Allah is as the likeness of a grain of corn that sprouts seven ears, in every ear a hundred grains; so Allah multiplies unto whom He wills.[252]

وَ قُلْتُ مَنْ ذَا الَّذِىْ يُقْرِضُ اللهَ قَرْضًا حَسَنًا فَيُضَاعِفَه لَه اَضْعَافًا كَثِيْرَةً

Thou hast said, Who is he that will lend to Allah a good loan, and He will multiply it for him manifold?[253]

وَ مَآ اَنْزَلْتَ مِنْ نَظَآئِرِهِنَّ فِى الْقُرْاٰنِ مِنْ تَضَاعِيْفِ الْحَسَنَاتِ

And Thou hast sent down in the Qur’an similar verses on the multiplying of good deeds.

وَ اَنْتَ الَّذِىْ دَلَلْتَهُمْ بِقَوْلِكَ مِنْ غَيْبِكَ وَ تَرْغِيْبِكَ الَّذِىْ فِيْهِ حَظُّهُمْ عَلٰى مَا لَوْ سَتَرْتَه عَنْهُمْ

It is Thou who hast pointed them through Thy speech from Thy Unseen and Thy encouragement in which lies their good fortune toward that which - hadst Thou covered it from them -

وَ اشْكُرُوْا لِىْ وَ لَا تَكْفُرُوْنِ وَ قُلْتَ

وَ لَئِنْ كَفَرْتُمْ اِنَّ عَذَابِىْ لَشَدِيْدٌ وَ قُلْتَ

but if you are thankless, My chastisement is surely terrible;[255] And Thou hast said,

ادْعُوْنِٓىْ اَسْتَجِبْ لَكُمْ اِنَّ الَّذِيْنَ يَسْتَكْبِرُوْنَ عَنْ عِبَادَتِىْ سَيَدْخُلُوْنَ جَهَنَّمَ دَاخِرِيْنَ

Supplicate Me and I will respond to you, surely those who wax too proud to worship Me shall enter Gehenna utterly abject.

وَ تَوَعَّدْتَ عَلٰى تَرْكِهٖ دُخُوْلَ جَهَنَّمَ دَاخِرِيْنَ

and Thou hast threatened that the refraining from it would yield entrance into Gehenna in utter abjection.[256]

وَ لَوْ دَلَّ مَخْلُوْقٌ مَخْلُوْقًا مِنْ نَفْسِهٖ عَلٰى مِثْلِ الَّذِىْ دَلَلْتَ عَلَيْهِ عِبَادَكَ مِنْكَ كَانَ

Were any creature himself to direct another creature to the like of that to which Thou Thyself hast directed Thy servants, he would be

وَ مَا بَقِىَ لِلْحَمْدِ لَفْظٌ تُحْمَدُ بِهٖ وَ مَعْنًى يَنْصَرِفُ اِلَيْهِ

and as long as there remains for praising words by which Thou may be praised and meanings which may be spent in praise!

يَا مَنْ تَحَمَّدَ اِلٰى عِبَادِهٖ بِالْاِحْسَانِ وَ الْفَضْلِ

O He who shows Himself praiseworthy to His servants through beneficence and bounty,

وَ بَصَّرَّتَنَا الزُّلْفَةَ لَدَيْكَ وَ الْوُصُوْلَ اِلٰى كَرَامَتِكَ

وَ تَخَيَّرْتَه مِنْ جَمِيْعِ الْاَزْمِنَةِ وَ الدُّهُوْرِ

وَ اٰثَرْتَه عَلٰى كُلِّ اَوْقَاتِ السَّنَةِ بِمَآ

اَنْزَلْتَ فِيْهِ مِنَ الْقُرْاٰنِ وَ النُّوْرِ

وَ اَجْلَلْتَ فِيْهِ مِنْ لَيْلَةِ الْقَدْرِ الَّتِىْ هِىَ خَيْرٌ مِنْ اَلْفِ شَهْرٍ

and the Night of Decree which Thou magnified therein, the night which is better than a thousand months.[257]

ثُمَّ اٰثَرْتَنَا بِهٖ عَلٰى سَآئِرِ الْاُمَمِ

وَ اصْطَفَيْتَنَا بِفَضْلِهٖ دُوْنَ اَهْلِ الْمِلَلِ

and through its excellence Thou hast chosen us to the exclusion of the people of the creeds.

مُتَعَرِّضِيْنَ بِصِيَامِهٖ وَ قِيَامِهٖ لِمَا عَرَّضْتَنَا لَه مِنْ رَحْمَتِكَ

presenting ourselves by its fasting and its standing to the mercy which Thou hast held up before us,

وَ تَسَيَّبْنَا اِلَيْهٖ مِنْ مَثُوْبَتِكَ

وَ اَنْتَ الْمَلِئُ بِمَا رُغِبَ فِيْهِ اِلَيْكَ

وَ قَدْ اَقَامَ فِيْنَا هٰذَا الشَّهْرُ مُقَامَ حَمْدٍ

وَ صَحِبْنَا صُحِبْنَا صُحْبَةَ مَبْرُوْرٍ

وَ اَرْبَحَنَا اَفْضَلَ اَرْبَاحِ الْعَالَمِيْنَ

ثُمَّ قَدْ فَارَقَنَا عِنْدَ تَمَامِ وَقْتِهٖ وَانْقِطَاعِ مُدَّتِةٖ وَ وَفَاءِ عَدَدِهٖ

Then it parted from us at the completion of its time, the end of its term, and the fulfilment of its number.

وَ غَمَّنَا وَ اَوْحَشَنَا انْصِرَافُه عَنَّا

يَا اَكْرَمَ مَصْحُوْبٍ مِّنَ الْاَوْقَاتِ

وَ يَا خَيْرَ شَهْرٍ فِى الْاَيَّامِ وَ السَّاعَاتِ

وَ اَهْيَبَكَ فِىْ صُدُوْرِ الْمْؤْمِنِيْنَ

اَلسَّلَامُ عَلَيْكَ مِنْ شَهْرٍ لَا تُنَافِسُهُ الْاَيَّامُ

اَلسَّلَامُ عَلَيْكَ مِنْ شَهْرٍ هُوَ مِنْ كُلِّ اَمْرٍسَلَامٌ

وَ كَمْ مِنْ خَيْرٍ اُفِيْضَ بِكَ عَلَيْنَا

اَلسَّلَامُ عَلَيْكَ وَ عَلٰى لَيْلَةِ الْقَدْرِ الَّتِىْ هِىَ خَيْرٌ مِنْ اَلْفِ شَهْرٍ

Peace be upon thee and upon the Night of Decree which is better than a thousand months![258]

وَ عَلٰى مَاضٍ مِنْ بَرَكَاتِكَ سُلِبْنَاهُ

اِنَّآ اَهْلُ هٰذَا الشَّهْرِ الَّذِىْ شَرَّفْتَنَا بِهٖ وَ وَفَّقْتَنَا بِمَنِّكَ لَه

we are the people of this month. Through it Thou hast ennobled us and given us success because of Thy kindness,

وَ اَنْتَ وَلِىُّ مَا اٰثَرْتَنَا بِهٖ مِنْ مَعْرِفَتِهٖ وَ هَدَيْتَنَا لَه مِنْ سُنَّتِهٖ

Thou art the patron of the knowledge of it by which Thou hast preferred us, and its prescribed practices to which Thou hast guided us.

وَ قَدْ تَوَلَّيْنَا بِتَوْفِيْقِكَ صِيَامَه وَ قِيَامَه عَلٰى تَقْصِيْرٍ

We have undertaken, through Thy giving success, its fasting and its standing in prayer, but with shortcomings,

وَ اَدَّيْنَا فِيْهِ قَلِيْلًا مِّنْ كَثِيْرٍ

وَ مِنْ اَلْسِنَتِنَا صِدْقُ الْاِعْتِذَارِ

فَاجُرْنَا عَلٰى مَا اَصَابَنَا فِيْهِ مِنَ التَّفْرِيْطِ اَجْرً

Reward us, in spite of the neglect that befell us in this month, with a reward through which

نَسْتَدْرِكُ بِهِ الْفَضْلَ الْمَرْغُوْبَ فِيْهِ

وَ نَعْتَاضُ بِهٖ مِنْ اَنْوَاعِ الذُّخْرِ الْمَحْرُوْصِ عَلَيْهِ

وَ اَوْجِبْ لَنَا عُذْرَكَ عَلٰى مَا قَصَّرْنَا فِيْكَ مِنْ حَقِّكَ

Make incumbent upon us Thy pardon for our falling short of Thy right in this month

وَابْلُغْ بِاَعْمَارِنَا مَا بَيْنَ اَيْدِيْنَا مِنْ شَهْرِ رَمَضَانَ الْمُقْبِلِ

فَاعِنَّا عَلٰى تَنَاوُلِ مَآ اَنْتَ اَهْلُه مِنَ الْعِبَادَةِ

وَ اَدِّنَا اِلَى الْقِيَامِ بِمَا يَسْتَحِقُّه مِنَ الطَّاعَةِ

وَ اَجْرِ لَنَا مِنْ صَالِحِ الْعَمَلِ مَا يَكُوْنُ دَرَكًا لِحَقِّكَ فِى الشَّهْرَيْنِ مِنْ شُهُوْرِ الدَّهْرِ

and grant us righteous works that we may fulfil Thy right in these two months of the months of time.[259]

اَلْمَمْنَا بِهٖ فِىْ شَهْرِنَا هٰذَا مِنْ لَمَمٍ اَوْ اِثْمٍ

عَلٰى تَعَمُّدٍ مِنَّا اَوْ عَلٰى نِسْيَانٍ

وَ لَا تَنْصِبْنَا فِيْهِ لِاَعْيُنِ الشَّامِتِيْنَ

وَ لَا تَبْسُطْ عَلَيْنَا فِيْهِ اَلْسُنَ الطَّاعِنِيْنَ

وَ اسْتَعْمِلْنَا بِمَا يَكُوْنُ حِطَّةً وَ كَفَّارَةً لِمَا اَنْكَرْتَ مِنَّا فِيْهِ

and employ us in that which will alleviate and expiate whatever Thou disapprovest from us within it through

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ بَارِكْ لَنَا فِىْ يَوْمِ عِيْدِنَا وَ فِطْرِنَا

وَاجْعَلْهُ مِنْ خَيْرِ يَوْمٍ مَرَّ عَلَيْنَا

وَ اغْفِرْلَنَا مَا خَفِىَ مِنْ ذُنُوْبِنَا وَ مَا عَلَنَ

اسْلَخْنَا بِاِنْسِلَاخٍ هٰذَا الشَّهْرِ مِنْ خَطَايَانَا

وَ اَخْرِجْنَا بِخُرُوْجِهٖ مِنْ سَيِّئٰاتِنَا

اَوْ تَقَرَّبَ اِلَيْكَ بِقُرْبَةٍ اَوْجَبَتْ رِضَاكَ لَه وَ عَطَفْتُ رَحْمَتَكَ عَلَيْهِ

or seeks nearness to Thee with any act of nearness-seeking which makes incumbent upon him Thy good pleasure and bends toward him Thy mercy,

وَ اِنَّ خَزَآئِنَكَ لَا تَنْقُصُ بَلْ تَفِيْضُ

وَ اِنَّ عَطَآئَكَ لَلْعَطَآءُ الْمُهَنَّا

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَاكْتُبْ لَنَا مِثْلُ اُجُوْرِ مَنْ صَامَه اَوْ تَعَبَّدَ لَكَ فِيْهِ اِلٰى يَوْمِ الْقِيٰمَةِ

and write for us the like of the wages of him who fasted in it or worshipped Thee within it until the Day of Resurrection!

اَللّٰهُمَّ اِنَّا نَتُوْبُ اِلَيْكَ فِىْ يَوْمِ فِطْرِنَا الَّذِىْ جَعَلْتَه

O Allah, we repent to Thee in our day of fast-breaking, which Thou hast appointed

وَ لِاَهْلِ مِلَّتِكَ مَجْمَعًا وَ مُحْتَشَدًا

تَوْبَةَ مَنْ لَا يَنْطَوِىْ عَلٰى رُجُوْعٍ اِلٰى ذَنْۢبٍ

تَوْبَةً نَصُوْحًا خَلَصَتْ مِنَ الشَّكِّ وَ الْاِرْتِيَابِ

فَتَقَبَّلَّهَا مِنَّا وَارْضَ عَنَّا وَ ثَبِّتْنَا عَلَيْهَا

وَاجْعَلْنَا عِنْدَكَ مِنَ التَّوَّابِيْنَ الَّذِيْنَ

وَ قَبِلْتَ مِنْهُمْ مُرَاجَعَةَ طَاعَتِكَ

اَللّٰهُمَّ تَجَاوَزْ عَنْ اٰبَآئِنَا وَ اُمَّهَاتِنَا

وَ اَهْلِ دِيْنِنَا جَمِيْعًا مَنْ سَلَفَ مِنْهُمْ وَ مَنْ غَبَرَ اِلٰى يَوْمِ الْقِيَامَةِ

and all the people of our religion, those who have gone and those who will pass by, until the Day of Resurrection!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ نَبِيِّنَا وَ اٰلِهٖ كـَمَا صَلَّيْتَ عَلٰى مَلٰٓئِكَتِكَ الْمُقَرَّبِيْنَ

O Allah, bless our prophet Muhammad and his Household, as Thou hast blessed Thy angels brought nigh,

وَ صَلِّ عَلَيْهِ وَ اٰلِهٖ كَمَا صَلَّيْتَ عَلٰى اَنْبِيَآئِكَ الْمُرْسَلِيْنَ

وَ صَلِّ عَلَيْهِ وَ اٰلِهٖ كَمَا صَلَّيْتَ عَلٰى عِبَادِكَ الصَّالِحِيْنَ

وَ اَفْضَلَ مِنْ ذٰلِكَ يَا رَبِّ الْعَالَمِيْنَ صَلَوٰةً

وَ كَانَ مِنْ دُعَآئِهٖ  فِىْ يَوْمِ الْفِطْرِ اِذَا انْصَرَفَ مِنْ صَلٰوتِهٖ قَامَ قَآئِمًا ثُمَّ اسْتَقْبَلَ الْقِبْلَةَ وَ فِىْ يَوْمٍ الْجُمُعَةِ فَقَالَ:

46. His Supplication on the Day of Fast-Breaking and on Friday When he finished his prayer, He would stand in place, face the qibla, and say:

يَا مَنْ يَرْحَمُ مَنْ لَا يَرْحَمُهُ الْعِبَادُ

وَ يَا مَنْ يَقْبَلُ مَنْ لَا تُقْبَلُهُ الْبِلَادَ

وَ يَا مَنْ لَا يَحْتَقِرُ اَهْلَ الْحَاجَةِ اِلَيْهِ

وَيَا مَنْ لَا يُخَيِّبُ الْمُلِحِّيْنَ عَلَيْهِ

وَيَا مَنْ لَا يَجْبَهُ بِالرَّدِّ اَهْلَ الدَّالَّةِ عَلَيْهِ

O He who slaps not the brow of the people of boldness toward Him with rejection!

وَيَا مَنْ يَجْتَبِىْ صَغِيْرَ مَا يُتْحَفُ بِهٖ وَ يَشْكُرُ يَسِيْرَ مَا يُعْمَلُ لَه

O He who collects the little that is given to Him and shows gratitude for the paltry that is done for Him!

وَيَا مَنْ يَشْكُرُ عَلَى الْقَلِيْلِ وَيُجَازِىْ بِالْجَلِيْلِ

وَ يَا مَنْ يَدْنُوْا اِلٰى مَنْ دَنَا مِنْهُ

وَيَا مَنْ يَدْعُوْ اِلٰى نَفْسِهٖ مَنْ اَدْ بَرَعَنْهُ

وَ يَا مَنْ لَا يُغَيِّرُ الْنِّعْمَةَ وَلَا يُبَادِرُ بِالنَّقِمَةِ

وَيَا مَنْ يُثْمِرُ الْحَسَنَةَ حَتّٰى يُنْمِيَهَا

وَ يَتَجَاوَزُ عَنِ السَّيِّئَةِ حَتّٰى يُعَفِّيَهَا

انْصَرَفَتِ الْاٰمَالُ دُوْنَ مَدٰى كَرَمِكَ بِالْحَاجَاتِ

وَامُتَلَأَتْ بِفَيْضِ جُوْدِكَ اَوْعِيَةُ الطَّلِبَاتِ

وَ تَفَسَّخَتْ دُوْنَ بُلُوْغِ نَعْتِكَ الصِّفَاتُ

فَلَكَ الْعُلُوُّ الْاَعْلٰى فَوْقَ كُلِّ عَالٍ

وَ الْجَلَالُ الْاَمْجَدُ فَوْقَ كُلِّ جَلَالٍ

وَ كُلُّ شَرِيْفٍ فِىْ جَنْبٍ شَرَفِكَ حَقِيْرٌ

وَ اَجْدَبَ الْمُنْتَجِعُوْنَ اِلاَّ مَنِ انْتَجَعَ فَضْلَكَ

وَ اِغَاثَتُكَ قَرِيْبَةٌ مِنَ الْمُسْتَغِيْثِيْنَ

وَلَا يَيْئَسَ مِنْ عَطَآئِكَ الْمُتَعَرِّضُوْنَ

وَلَا يَشْقٰى بِنَقِمَتِكَ الْمُسْتَغْفِرُوْنَ

عَادَتُكَ الْاِحْسَانُ اِلَى الْمُسِيْئِيْنَ

وَ سُنَّتُكَ الْاِبْقَاءُ عَلَى الْمُعْتَدِيْنَ

وَ اِنَّمَا تَاَنَّيْتَ بِهِمْ لِيَفِيْئُوْا اِلٰٓى اَمْرِكَ

Thou actest without haste toward them so that they will come back to Thy command

وَ اَمْهَلْتَهُمْ ثِقَةً بِدَوَامِ مُلْكـِكَ

فَمَنْ كَانَ مِنْ اَهْلِ السَّعَادَةِ خَتَمْتَ لَه بِهَا

وَ مَنْ كَانَ مِنْ اَهْلِ الشَّقَاوَةِ خَذَلْتَه لَهَا

لَمْ يَهِنْ عَلٰى طُوْلِ مُدَّتِهِمْ سُلْطَانُكَ

وَلَمْ يَدْحَضْ لِتَرْكَ مُعَاجِلَتِهِمْ بُرْهَانُكَ

فَالْوَيْلُ الدَّآئِمُ لِمَنْ جَنَحَ عَنْكَ

وَ الْخَيْبَةُ الْخَاذِلَةُ لِمَنْ خَابَ مِنْكَ

وَ الشَّقَآءُ الْاَشْقٰى لِمَنِ اغْتَرَّ بِكَ

وَمَآ اَقْنَطَه مِنْ سُهُوْلَةِ الْمَخْرَجِ

وَ اِنْصَافًا مِنْ حُكْمِكَ لَا تَحِيْفُ عَلَيْهِ

وَ اَخَّرْتَ وَ اَنْتَ مُسْتَطِيْعٌ لِلْمُعَاجَلَةِ

وَ تَاَنَّيْتَ وَ اَنْتَ مَلِيءٌ بِالْمُبَادَرَةِ

كُلُّ ذٰلِكَ كَانَ وَ لَمْ تَزَلْ وَ هُوَ كَائِنٌ وَلَا تَزَالُ

حُجَّتُكَ اَجَلُّ مِنْ اَنْ تُوْصَفَ بِكـُلِّهَا

وَ مَجْدُكَ اَرْفَعَ مِنْ اَنْ تُحَدَّ بِكـُنْهِهٖ

وَ نِعْمَتُكَ اَكْثَرُ مِنْ اَنْ تُحْصٰى بِاَسْرِهَا

وَ اِحْسَانُكَ اَكْثَرُ مِنْ اَنْ تُشْكَرَ عَلٰى اَقَلِّهٖ

وَ قَدْ قَصَّرَبِىْ السُّكُوْتُ عَنْ تَحْمِيْدِكَ

وَ فَهَّهَنِىْ الْاِمْسَاكُ عَنْ تَمْجِيْدِكَ

وَلَا تَجْبَهْنِىْ بِالرَّدِّ فِىْ مَسْئَلَتِىْ

وَلَا حَوْلَ وَ لَا قُوَّةَ اِلاَّ بِاللهِ الْعَلِىِّ الْعَظِيْمِ.

and ‘There is no force and no strength save in Allah, the All-high, the All-mighty!’[266]

وَ كَانَ مِنْ دُعَآئِهٖ  فِي يَوْمِ عَرَفَةَ

47. His Supplication on the Day of Arafah [267]

الْعَلِىُّ الْمُتَعَالَ الشَّدِيْدُ الْمِحَالِ

الَّذِىْ اَنْشَاْتَ الْاَشْيَآءَ مِنْ غَيْرِ سِنْخٍ

وَ صَوَّرْتَ مَا صَوَّرْتَ مِنْ غَيْرِ مِثَالٍ

وَ ابْتَدَعْتَ الْمُبْتَدَعَاتِ بِلَا احْتِذَآءِ

وَ لَمْ يَكُنْ لَكَ مُشَاهِدٌ وَّ لَا نَظِيْرٌ

وَ عَجَزَتِ الْاَفْهَامُ عَنْ كَيْفِيَّتِكَ

وَ لَمْ تُدْرِكِ الْاَبْصَارُ مَوْضِعَ اَيْنِيَّتِكَ

فَمَنِ الْتَمَسَكَ لِدِيْنٍ اَوْ دُنْيَا وَجَدَكَ

وَانْقَادَ لِلتَّسْلِيْمِ لَكَ كُلُّ خَلْقِكَ

لَكَ الْحَمْدُ حَمْدًا يَدُوْمُ بِدَوَامِكَ

وَ لَكَ الْحَمْدُ حَمْدًا خَالِدًا بِنِعْمَتِكَ

وَ لَكَ الْحَمْدُ حَمْدًا يُوَازِىْ صُنْعَكَ

وَ لَكَ الْحَمْدُ حَمْدًا يَزِيْدُ عَلٰى رِضَاكَ

وَ لَكَ الْحَمْدُ حَمْدًا مَعَ حَمْدِ كُلِّ حَامِدٍ

وَ شُكْرًا يَقْصُرُ عَنْهُ شُكْرُ كُلِّ شَاكِرٍ

and a thanksgiving before which falls short the thanksgiving of every thanksgiver;

حَمْدًا يَتَضَاعَفُ عَلٰى كُرُوْرِ الْاَزْمِنَةِ

حَمْدًا يَعْجِزُ عَنْ اِحْصَآئِهِ الْحَفَظَةُ

وَ يَزِيْدُ عَلٰى مَا اَحْصَتْهُ فِيْ كِتَابِكَ الْكَتَبَةُ

حَمْدًا يُعَانُ مَنِ اجْتَهَدَ فِيْ تَعْدِيْدِهٖ

وَيُؤَيَّدُ مَنْ اَغْرَقَ نَزْعًا فِىْ تَوْفِيَتِهٖ

حَمْدًا يَجْمَعُ مَا خَلَقْتَ مِنَ الْحَمْدِ

وَ يَنْتَظِمُ مَا اَنْتَ خَالِقُه مِنْۢ بَعْدُ

حَمْدًا لَا حَمْدَ اَقْرَبُ اِلٰى قَوْلِكَ مِنْهُ

حَمْدًا يُوْجِبُ بِكَرَمِكَ الْمَزِيْدَ بِوُفُوْرِهٖ

وَ تَصِلُه بِمَزِيْدٍ بَعْدَ مَزِيْدٍ طَوْلًا مِنْكَ

رَبِّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِ مُحَمَّدِ

وَ تَرَحَّمْ عَلَيْهِ اَمْتَعَ رَحَمَاتِكَ

رَبِّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ صَلٰوةً

زَاكِيَةً لَا تَكُوْنُ صَلٰوةٌ اَزْكٰى مِنْهَا وَ صَلِّ عَلَيْهِ صَلٰوةً

more fruitful than which there is no blessing! Bless him with a growing blessing,

نَامِيَةً لَا تَكُوْنُ صَلٰوةٌ اَنْمٰى مِنْهَا

رَبِّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ صَلٰوةً

وَ صَلِّ عَلَيْهِ صَلٰوةً تُرْضِيْكَ وَ تَزِيْدُ عَلٰى رِضَاكَ لَه

Bless him with a blessing which will please Thee and increase Thy good pleasure toward him!

وَ لَا يَنْفَدُ كَمَا لَا تَنْفَدُ كَلِمَاتُكَ

رَبِّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ صَلٰوةً

تَنْتَظِمُ صَلَوٰاتِ مَلَآئِكَتِكَ وَ اَنْبِيَآئِكَ وَ رُسُلِكَ وَ اَهْلِ طَاعَتِكَ

tie together the blessings of Thy angels, Thy prophets, Thy messengers, and those who obey Thee,

وَ تَشْتَمِلُ عَلٰى صَلَوٰاتِ عِبَادِكَ مِنْ جِنِّكَ وَ اِنْسِكَ وَ اَهْلِ اِجَابَتِكَ

comprise the blessings of Thy servants, jinn or mankind, and those worthy of Thy response,

وَ تَجْتَمِعُ عَلٰى صَلٰوةِ كُلِّ مَنْ ذَرَاْتَ وَ بَرَاْتَ مِنْ اَصْنَافِ خَلْقِكَ

and bring together the blessings of every one of the kinds of Thy creatures which Thou hast sown and authored!

رَبِّ صَلِّ عَلَيْهِ وَ اٰلِهٖ صَلٰوةً تُحِيْطُ بِكُلِّ صَلٰوةٍ سَالِفَةٍ وَّ مُسْتَانَفَةٍ

My Lord, bless Muhammad and his Household with a blessing which will encompass every blessing, bygone and new!

وَصَلِّ عَلَيْهِ وَ عَلٰى اٰلِهٖ صَلٰوةً مَرْضِيَّةً لَكَ وَ لِمَنْ دُوْنَكَ

Bless him and his Household with a blessing which is pleasing to Thee and everyone below Thee

تُضَاعِفُ مَعَهَا تِلْكَ الصَّلَوَاتِ عِنْدَهَا

وَ تَزِيْدُهَا عَلٰى كُرُوْرِ الْاَيَّامِ زِيَادَةً فِىْ تَضَاعِيْفَ لَا يَعُدُّهَا غَيْرُكَ

and increase them through the recurrence of days with an increasing in multiples which none can count but Thou!

رَبِّ صَلِّ عَلٰى اَطَآئِبِ اَهْلِ بَيْتِهِ

وَ طَهَّرْتَهُمْ مِنَ الرِّجْسِ وَ الدَّنَسِ تَطْهِيْرًا بِاِرَادَتِكَ

purified from uncleanness and defilement through a purification by Thy desire,[284]

وَ جَعَلْتَهُمُ الْوَسِيْلَةَ اِلَيْكَ وَ الْمَسْلَكَ اِلٰى جَنَّتِكَ

رَبِّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ صَلٰوةً

تُجْزِلُ لَهُمْ بِهَا مِنْ نِحَلِكَ وَ كَرَامَتِكَ

وَ تُكْمِلُ لَهُمُ الْاَشْيَآءَ مِنْ عَطَايَاكَ وَ نَوَافِلِكَ

وَ تُوَفِّرُ عَلَيْهِمُ الْحَظَّ مِنْ عَوَآئِدِكَ وَ فَوَآئِدِكَ

وَ عَدَدَ اَرْضِيْكَ وَ مَا تَحْتَهُنَّ وَ مَا بَيْنَهُنَّ صَلٰوةً

اَللّٰهُمَّ اِنَّكَ اَيَّدْتَ دِيْنَكَ فِىْ كُلِّ اَوَانٍ بِاِمَامٍ اَقَمْتَه

O Allah, surely Thou hast confirmed Thy religion in all times with an Imam whom Thou hast

عَلَمًا لِعِبَادِكَ وَ مَنَارًا فِىْ بِلَادِكَ

وَ جَعَلْتَهُ الذَّرِيْعَةَ اِلٰى رِضْوَانِكَ

فَاَوْزِعْ لِوَلِيِّكَ شُكْرَ مَا اَنْعَمْتَ بِهٖ عَلَيْهِ

so inspire Thy guardian[287] to give thanks for that in which Thou hast favoured him,

وَ اٰتِهٖ مِنْ لَدُنْكَ سُلْطَانًا نَصِيْرًا

وَ شَرَآئِعَكَ وَ سُنَنَ رَسُوْلِكَ صَلَوَاتُكَ اَللّٰهُمَّ عَلَيْهِ وَ اٰلِهٖ

and the norms of Thy Messenger’s Sunna (Thy blessings, O Allah, be upon him and his Household),

وَ اَحْىِ بِهٖ مَا اَمَاتَهُ الظَّالِمُوْنَ مِنْ مَعَالِمِ دِيْنِكَ

وَاجْلُ بِهٖ صَدَآءَ الْجَوْرِ عَنْ طَرِيْقَتِكَ

وَ اَبِنْۢ بِهِ الضَّرَّآءَ مِنْ سَبِيْلِكَ

وَ اَزِلْ بِهِ النَّاكِبِيْنَ عَنْ صِرَاطِكَ

وَ هَبْ لَنَا رَأفَتَه وَ رَحْمَتَه وَ تَعَطُّفَه وَ تَحَنُّنَه

وَ اِلٰى نُصْرَتِهٖ وَالْمُدَافَعَةِ عَنْهُ مُكـْنِغِيْنَ

وَ اِلَيْكَ وَ اِلٰى رَسُوْلِكَ صَلَوَاتُكَ اَللّٰهُمَّ عَلَيْهِ وَاٰلِهٖ بِذٰلِكَ مُتَقَرِّبِيْنَ

and brought near through that to Thee and Thy Messenger (Thy blessings, O Allah, be upon him and his Household).

اَللّٰهُمَّ وَ صَلِّ عَلٰى اَوْلِيَآئِهِمُ

الصَّلَوَاتِ الْمُبَارَكَاتِ الزَّاكِيَاتِ النَّامِيَاتِ

وَ سَلِّمْ عَلَيْهِمْ وَ عَلٰى اَرْوَاحِهِمْ

اِنَّكَ اَنْتَ التَّوَّابُ الرَّحِيْمُ وَ خَيْرُ الْغَافِرِيْنَ

وَاجْعَلْنَا مَعَهُمْ فِىْ دَارِ السَّلَامِ بِرَحْمَتِكَ يَا اَرْحَمَ الرَّاحِمِيْنَ

and place us with them in the Abode of Peace,[295] through Thy mercy, O Most Merciful of the merciful!

يَوْمٌ شَرَّفْتَه وَ كَرَّمْتَه وَ عَظَّمْتَه

اَنْعَمْتَ عَلَيْهِ قَبْلَ خَلْقِكَ لَه وَ بَعْدَ خَلْقِكَ اِيَّاهُ فَجَعَلْتَه مِمَّنْ

Thou favoured before creating him and after creating him. Thou madest him one of those whom Thou

وَ اَرْشَدْتَه لِمُوَالَاةِ اَوْلِيَآئِكَ وَ مُعَادَاةِ اَعْدَآئِكَ

لَا مُعَانَدَةً لَكَ وَ لَا اسْتِكْبَارًا عَلَيْكَ بَلْ

دَعَاهُ هَوَاهُ اِلٰى مَا زَيَّلْتَه وَ اِلٰى مَا حَذَّرْتَه

his caprice[296] called him to that which Thou hadst set apart and cautioned against,

وَ اَعَانَه عَلٰى ذٰلِكَ عَدُوُّكَ وَ عَدُوُّه فَاَقْدَمَ عَلَيهِ

وَ كَانَ اَحَقَّ عِبَادِكَ مَعَ مَا مَنَنْتَ عَلَيْهِ اَلاَّ يَفْعَلَ

though he was the most obligated of Thy servants - given Thy kindness toward him - not to do so.

مُعْتَرِفًاۢ بِعَظِيْمٍ مِّنَ الذُّنُوْبِ تَحَمَّلْتُه وَ جَلِيْلِ مِّنَ الْخَطَايَا اجْتَرَمْتَه

confessing the dreadful sins with which I am burdened and the great offenses that I have committed,

مُوْقِنًا اَنَّه لَا يُجِيْرُنِى مِنْكَ مُجِيْرٌ وَ لَا يَمْنَعُنِىْ مِنْكَ مَانِعٌ

and certain that no sanctuary-giver will give me sanctuary from Thee and no withholder will hold me back from Thee.

فَعُدْ عَلَىَّ بِمَا تَعُوْدُ بِهٖ عَلٰى مَنِ اقْتَرَفَ مِنْ تَغَمُّدِكَ

So act kindly toward me, just as Thou actest kindly by Thy shielding him who commits sins,

وَجُدْ عَلَىَّ بِمَا تَجُوْدُ بِهٖ عَلٰى مَنْ اَلْقٰى بِيَدِهٖ اِلَيْكَ مِنْ عَفْوِكَ

be munificent toward me, just as Thou art munificent by pardoning him who throws himself before Thee,

وَامْنُنْ عَلَىَّ بِمَا لَا يَتَعَاظَمُكَ اَنْ تَمُنَّ بِهٖ عَلٰى مَنْ اَمَّلَكَ مِنْ غُفْرَانِكَ

and show kindness to me, just as it is nothing great for Thee to show kindness by forgiving him who expectantly hopes in Thee!

وَاجْعَلْ لِىْ فِىْ هٰذَا الْيَوْمِ نَصِيْبًا اَنَالُ بِهٖ حَظًّا مِنْ رِضْوَانِكَ

Appoint for me in this day an allotment through which I may attain a share of Thy good pleasure,

وَ لَا تَرُدَّنِىْ صِفْرًا مِمَّا يَنْقَلِبُ بِهِ الْمُتَعَبِّدُوْنَ لَكَ مِنْ عِبَادِكَ

and send me not back destitute of that with which Thy worshipers return from among Thy servants!

وَ اِنِّىْ وَ اِنْ لَّمْ اُقَدِّمْ مَا قَدَّمُوْهُ مِنَ الصَّالِحَاتِ فَقَدْ قَدَّمْتُ

تَوْحِيْدَكَ وَ نَفْىَ الْاَضْدَادِ وَ الْاَنْدَادِ وَ الْاَشْبَاهِ عَنْكَ

I have forwarded the profession of Thy Unity and the negation from Thee of opposites, rivals, and likenesses,

وَ اَتَيْتَكَ مِنَ الْاَبْوِابِ الَّتِىْ اَمَرْتَ اَنْ تُؤْتٰى مِنْهَا

I have come to Thee by the gateways by which Thou hast commanded that people come,

وَ تَقَرَّبْتُ اِلَيْكَ بِمَا لَا يَقْرُبُ اَحَدٌ مِّنْكَ اِلاَّ بِالتَّقَرُّبِ بِهٖ

and I have sought nearness to Thee through that without seeking nearness through which none gains nearness to Thee.

وَ شَفَعَتُه بِرَجَآئِكَ الَّذِىْ قَلَّ مَا يَخِيْبُ عَلَيْهِ رَاجِيْكَ

and to that I coupled hope in Thee, since the one who hopes in Thee is seldom disappointed!

الْحَقِيْرِ الذَّلِيْلِ الْبَائِسِ الْفَقِيْرِ الْخَآئِفِ الْمُسْتَجِيْرِ

لَا مُسْتَطِيْلًاۢ بِتَكَبُّرِ الْمُتَكَبِّرِيْنَ

وَ لَا مُتَعَالِيًۢا بِدَالَّةِ الْمُطِيْعِيْنَ

وَ لَا مُسْتَطِيْلًاۢ بِشَفَاعَةِ الشَّافِعِيْنَ

وَ يَا مَنْ يَمُنُّ بِاِقَالَةِ الْعَاثِرِيْنَ

اَنَا الْمُسِىْءُ الْمُعْتَرِفُ الْخَاطِئُ الْعَاثِرُ

اَنَا الَّذِىْٓ اَقْدَمَ عَلَيْكَ مُجْتَرِئًا

اَنَا الَّذِىْ اسْتَخْفٰى مِنْ عِبَادِكَ وَ بَارَزَكَ

I am he who hid myself from Thy servants and blatantly showed myself to Thee![298]

بِحَقِّ مَنْ وَصَلْتَ طَاعَتَه بِطَاعَتِكَ

وَ مَنْ جَعَلْتَ مَعْصِيَتَه كَمَعْصِيَتِكَ

بِحَقِّ مَنْ قَرَنْتَ مُوَالَاتَه بِمُوَالَاتِكَ

تَغَمَّدْنِىْ فِىْ يَوْمِىْ هٰذَا بِمَا تَتَغَمَّدُ بِهٖ مَنْ

وَ تَوَلَّنِىْ بِمَا تَتَوَلّٰى بِهٖ اَهْلَ طَاعَتِكَ وَ الزُّلْفَىْ لَدَيْكَ وَ الْمَكَانَةِ مِنْكَ

Attend to me with that through which Thou attendest to the people of obedience toward Thee, proximity to Thee, and rank with Thee!

وَ تَوَحَّدْنِىْ بِمَا تَتَوَحَّدُ بِهٖ مَنْ

وَ لَا تَسْتَدْرِجْنِىْ بِاِمْلَائِكَ لِىَ

اسْتِدْرَاجَ مَنْ مَنَعَنِىْ خَيْرَ مَا عِنْدَه وَ لَمْ يَشْرَكْكَ فِىْ حُلُوْلِ نِعْمَتِهٖ بِىْ

like the drawing on little by little of him who withholds from me the good he has by not sharing with Thee in letting favour down upon me!

وَ يَحُوْلُ بَيْنِىْ وَبَيْنَ حَظِّىْ مِنْكَ

وَ الْمُسَابَقَةَ اِلَيْهَا مِنْ حَيْثُ اَمَرْتَ

وَ الْمُشَاحَّةَ فِيْهَا عَلٰى مَآ اَرَدْتَ

وَ لَا تَمْحَقْنِىْ فِيْمَنْ تَمْحَقُ مِنَ الْمُسْتَخِفِّيْنَ بِمَآ اَوْعَدْتَ

Efface me not along with those whom Thou effacest for thinking lightly of what Thou hast promised!

وَ لَا تُهْلِكْنِىْ مَعَ مَنْ تُهْلِكُ مِنَ الْمُتَعَرِّضِيْنَ لِمَقْتِكَ

Destroy me not with those whom Thou destroyest for exposing themselves to Thy hate!

وَ لَا تُتَبِّرْنِىْ فِىْ مَنْ تُتَبِّرُ مِنَ الْمُنْحَرِفِيْنَ عَنْ سُبُلِكَ

Annihilate me not among those whom Thou annihilatest for deviating from Thy roads!

وَلَا تُعْرِضْ عَنِّىْ اِعْرَاضَ مَنْ لَا تَرْضٰى عَنْهُ بَعْدَ غَضَبِكَ

Turn not away from me with the turning away in wrath from one with whom Thou art not pleased!

وَلَا تُوْيِسْنِىْ مِنَ الْاَمَلِ فِيْكَ فَيَغْلِبَ عَلَىَّ الْقُنُوْطُ مِنْ رَحْمَتِكَ

Let me not lose heart in expecting from Thee, lest I be overcome by despair of Thy mercy!

وَلَا تَمْنِحْنِىْ بِمَا لَا طَاقَةَ لِىْ بِهٖ فَتَهْبِطََنِىْ مِمَّّا تُحَمِّلُنِيْهِ مِنْ فَضْلِ مَحَبَّتِكَ

Grant me not that which I cannot endure, lest Thou weighest me down with the surplus of Thy love which Thou loadest upon me!

وَلَا تُرْسِلْنِىْ مِنْ يَدِكَ اِرْسَالَ مَنْ

وَ مَنِ اشْتَمَلَ عَلَيْهِ الْخِزْىُ مِنْ عِنْدِكَ

وَ عَافِنِىْ مِمَّا ابْتَلَيْتَ بِهٖ طَبَقَاتِ عَبِيْدِكَ وَ اِمَآئِكَ

Release me from that with which Thou hast afflicted the ranks of Thy servants and handmaids