Imam Ali Ibnul Husain Zainul Aabedeen As-Sajjad (a.s.) 

Al-Saheefah Al-Sajjadiyyah Al-Kaamelah

 (The Psalms of Islam)  With English Translation

 

Translated with an Introduction and annotation by :Willian C. Chittick     With a foreword by :S. H. M. Jafri

Reprinted ByJa’fari Propagation Centre, 94, Asma Manzil, Room No. 10, Bazar Road, Opp. Khoja Masjid, Bandra(W),  Mumbai – 400050. Tel.: 2642 5777

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I n d e x

Foreword.   Translator’s Introduction.   Ali Ibn Al-Husain.   Al-Saheefat Al-Sajjadiyya.   The Arabic Text     Prayer In Islam..   The Role of Supplication.  Tawheed In Devotional Mode.

Asking Forgiveness.  Spiritual Attitudes And Names Of Allah.  The Predominance Of Mercy.   The Saheefa And Islamic Spirituality.  Other Dimensions.  The Translation.   Preface:

 

Supplications. PAGEREF _Toc241722479 \h 49

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: PAGEREF _Toc241722480 \h 49

2. After this praise of Allah he (a.s.) would supplicate by calling down blessings upon Allah’s Messenger (s.a.w.a.) PAGEREF _Toc241722481 \h 59

3. A Supplication in Calling down Blessings upon the Bearers of the Throne and Every Angel Brought Nigh  PAGEREF _Toc241722482 \h 64

4. His Supplication in Calling down Blessings upon the Followers of, and Attesters to, the Messengers. PAGEREF _Toc241722483 \h 70

5. His Supplication for himself and the People under his Guardianship. PAGEREF _Toc241722484 \h 75

6. His Supplication in the Morning and Evening. PAGEREF _Toc241722485 \h 81

7. His Supplication when Faced with a Worrisome Task or when Misfortune Descended and at the Time of Distress  PAGEREF _Toc241722486 \h 91

8. His Supplication in Seeking Refuge from Hateful Things, Bad Moral Qualities, and Blameworthy Acts. PAGEREF _Toc241722487 \h 95

9. His Supplication in Yearning to Ask Forgiveness from Allah (Mighty and Majestic is He) PAGEREF _Toc241722488 \h 99

10. His Supplication in Seeking Asylum with Allah (Exalted is He) PAGEREF _Toc241722489 \h 102

11. His Supplication for Good Outcomes. PAGEREF _Toc241722490 \h 105

12. His Supplication in Confession and in Seeking Repentance toward Allah (Exalted is He) PAGEREF _Toc241722491 \h 107

13. His Supplication in Seeking Needs from Allah (exalted is He) PAGEREF _Toc241722492 \h 115

14. His Supplication when Hostility was Shown to Him or when he Saw what he did not Like in Wrongdoers  PAGEREF _Toc241722493 \h 122

15. His Supplication when Sick or Visited by Distress or an Affliction. PAGEREF _Toc241722494 \h 128

16. His Supplication when he Asked Release from his Sins or Pleaded in Seeking Pardon for his Defects. PAGEREF _Toc241722495 \h 131

17. His Supplication when he Mentioned Satan and Sought Refuge from him and from his Enmity and Trickery  PAGEREF _Toc241722496 \h 142

18. His Supplication when Perils were Repelled or Requests quickly granted. PAGEREF _Toc241722497 \h 149

19. His Supplication in Asking for Water during a Drought PAGEREF _Toc241722498 \h 150

20. His Supplication on Noble Moral Traits and Acts Pleasing to Allah. PAGEREF _Toc241722499 \h 154

21. His Supplication when Something Made him Sorrow and Offenses Made him Worry. PAGEREF _Toc241722500 \h 174

22. His Supplication in Hardship, Effort, and Difficult Affairs. PAGEREF _Toc241722501 \h 182

23. His Supplication when he Asked Allah for Well-Being and Thanked Him for it PAGEREF _Toc241722502 \h 190

24. His Supplication for his Parents (upon the two of them be peace) PAGEREF _Toc241722503 \h 196

25. His Supplication for his Children (upon them be peace) PAGEREF _Toc241722504 \h 204

26. His Supplication for his Neighbours and Friends when he Mentioned them. PAGEREF _Toc241722505 \h 213

27. His Supplication for the People of the Frontiers. PAGEREF _Toc241722506 \h 216

28. His Supplication in Fleeing to Allah. PAGEREF _Toc241722507 \h 230

29. His Supplication when his Provision was Stinted. PAGEREF _Toc241722508 \h 233

30. His Supplication for Help in Repaying Debts. PAGEREF _Toc241722509 \h 234

31. His Supplication in Mentioning and Asking for Repentance. PAGEREF _Toc241722510 \h 237

32. His Supplication for himself in Confessing Sins after Finishing the Night Prayer PAGEREF _Toc241722511 \h 251

33. His Supplication in Asking for the Best PAGEREF _Toc241722512 \h 265

34. His Supplication when he was Afflicted or saw Someone Afflicted with the Disgrace of Sin. PAGEREF _Toc241722513 \h 268

35. His Supplication in Satisfaction when he Looked upon the Companions of this World. PAGEREF _Toc241722514 \h 271

36. His Supplication when he Looked upon Clouds and Lightening and Heard the Sound of Thunder PAGEREF _Toc241722515 \h 273

37. His Supplication when Confessing his Shortcomings in Giving Thanks. PAGEREF _Toc241722516 \h 277

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. PAGEREF _Toc241722517 \h 283

39. His Supplication in Seeking Pardon and Mercy. PAGEREF _Toc241722518 \h 284

40. His Supplication when Someone’s Death was Announced to him or when he Remembered Death. PAGEREF _Toc241722519 \h 292

41. His Supplication in Asking for Covering and Protection. PAGEREF _Toc241722520 \h 294

42. His Supplication upon Completing a Reading of the Qur’an. PAGEREF _Toc241722521 \h 296

43. His Supplication when he Looked at the New Crescent Moon. PAGEREF _Toc241722522 \h 311

44. His Supplication for the Coming of the Month of Ramazan. PAGEREF _Toc241722523 \h 315

45. His Supplication in Bidding Farewell to the Month of Ramazan. PAGEREF _Toc241722524 \h 327

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: PAGEREF _Toc241722525 \h 350

47. His Supplication on the Day of Arafah. PAGEREF _Toc241722526 \h 359

48. His Supplication on the Day of Sacrifice and on Friday. PAGEREF _Toc241722527 \h 410

49. His Supplication in Repelling the Trickery of Enemies and Driving away their Severity. PAGEREF _Toc241722528 \h 425

50. His Supplication in Fear PAGEREF _Toc241722529 \h 435

51. His Supplication in Pleading and Abasement PAGEREF _Toc241722530 \h 440

52. His Supplication in Imploring Allah (exalted is He) PAGEREF _Toc241722531 \h 447

53. His Supplication in Abasing himself before Allah (Mighty and Majestic is He) PAGEREF _Toc241722532 \h 454

54. His Supplication for the Removal of Worries. PAGEREF _Toc241722533 \h 458

Addenda. PAGEREF _Toc241722534 \h 463

55. One of his Glorifications that is, of Zain al-A’abideen (a.s.) PAGEREF _Toc241722535 \h 463

56. A Supplication and Magnification by him (a.s.) PAGEREF _Toc241722536 \h 466

57. His Supplication in Mentioning the Household of Muhammad (upon them be peace) PAGEREF _Toc241722537 \h 470

58. His Supplication in Calling down Blessings upon Adam.. PAGEREF _Toc241722538 \h 471

59. His Supplication in Distress and Seeking Release. PAGEREF _Toc241722539 \h 473

60. His Supplication against that which he Feared and Dreaded. PAGEREF _Toc241722540 \h 477

61. His Supplication in Abasing himself PAGEREF _Toc241722541 \h 480

His Supplications For The Days Of The Week. PAGEREF _Toc241722542 \h 484

62. The Supplication for Sunday. PAGEREF _Toc241722543 \h 484

63. The Supplication for Monday. PAGEREF _Toc241722544 \h 487

64. The Supplication for Tuesday. PAGEREF _Toc241722545 \h 491

65. The Supplication for Wednesday. PAGEREF _Toc241722546 \h 494

66. The Supplication for Thursday. PAGEREF _Toc241722547 \h 497

67. The Supplication for Friday. PAGEREF _Toc241722548 \h 500

68. The Supplication for Saturday. PAGEREF _Toc241722549 \h 503

Fifteen Whispered Prayers. PAGEREF _Toc241722550 \h 506

69. The Whispered Prayer of the Repenters. PAGEREF _Toc241722551 \h 506

70. The Whispered Prayer of the Complainers. PAGEREF _Toc241722552 \h 511

71. The Whispered Prayer of the Fearful PAGEREF _Toc241722553 \h 514

72. The Whispered Prayer of the Hopeful PAGEREF _Toc241722554 \h 518

73. The Whispered Prayer of the Beseechers. PAGEREF _Toc241722555 \h 521

74. The Whispered Prayer of the Thankful PAGEREF _Toc241722556 \h 525

75. The Whispered Prayer of the Obedient Toward Allah. PAGEREF _Toc241722557 \h 529

76. The Whispered Prayer of the Devotees. PAGEREF _Toc241722558 \h 531

77. The Whispered Prayer of the Lovers. PAGEREF _Toc241722559 \h 537

78. The Whispered Prayer of those Asking for Mediation. PAGEREF _Toc241722560 \h 541

79. The Whispered Prayer of the Utterly Poor PAGEREF _Toc241722561 \h 543

80. The Whispered Prayer of the Knowers. PAGEREF _Toc241722562 \h 548

81. The Whispered Prayer of the Rememberers. PAGEREF _Toc241722563 \h 551

82. The Whispered Prayer of those who Hold Fast PAGEREF _Toc241722564 \h 555

83. The Whispered Prayer of the Abstainers. PAGEREF _Toc241722565 \h 558

 

Treatise On Rights (Risalat Al-Huquq)

Introduction. PAGEREF _Toc241722567 \h 561

A. Rights of Allah Against Oneself PAGEREF _Toc241722568 \h 562

B. Right Of Acts. PAGEREF _Toc241722569 \h 562

C1. Rights Of Leaders. PAGEREF _Toc241722570 \h 563

C2. Rights Of Subjects. PAGEREF _Toc241722571 \h 563

C3. Rights Of Womb Relatives. PAGEREF _Toc241722572 \h 564

D. Rights Of Others. PAGEREF _Toc241722573 \h 564

 

 

Foreword

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:

Concerning the Chain of Authorities of the Saheefa

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

In the Name of Allah, the All-merciful, the All-compassionate

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

by Abul-Mufazzal Muhammad ibn Abd Allah ibn al-Muttalib al-Shaybani.[73]

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

He said: My maternal uncle Ali ibn al-Nu’man al-A’lam[76] related to me.

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]

فَقَالَ لِي مِنْ اَيْنَ اَقْبَلْتَ

He said to me: From whence are you coming?

قُلْتُ مِنَ الْحَجِّ

I said: From the hajj.

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.)?

I said: Yes.

قَالَ فَهَلْ سَمِعْتَهٗ يَذْكُرُ شَيْئًا مِنْ اَمْرِي قُلْتُ نَعَمْ

He said: Did you hear him mention anything about my affair? I said: Yes.

قَالَ بِمَ ذَكَرَنِي خَبِّرْنِي،

He said: What did he say about me? Tell me!

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

I said: O son of the Messenger of Allah! Have they more knowledge, or have you?

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?

قُلْتُ نَعَمْ‏

I said: Yes.

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

He opened the Saheefa, placed it upon his eyes, and passed it across his face.

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?

فَقُلْتُ هَا هِيَ،

I said: Here it is.

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

When I rose to go and meet them, he said to me: Stay in your place.

ثُمَّ وَجَّهَ اِلٰى مُحَمَّدٍ وَ اِبْرَاهِيْمَ فَجَاءَا

Then he sent for Muhammad and Ibrahim, and they came.

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

They said: Allah have mercy upon you! Tell us, for your word is accepted.

فَقَالَ لَا تَخْرُجَا بِهٰذِهِ الصَّحِيْفَةِ مِنَ الْمَدِيْنَةِ

He said: Leave not Medina with this Saheefa!

قَالَا وَ لِمَ ذَاكَ

They said: And why is that?

قَالَ اِنَّ ابْنَ عَمِّكُمَا خَافَ عَلَيْهَا اَمْرًا اَخَافُهُ اَنَا عَلَيْكُمَا.

He said: The son of your paternal uncle feared for it what I fear for you.

قَالَا اِنَّمَا خَافَ عَلَيْهَا حِينَ عَلِمَ اَنَّهُ يُقْتَلُ

They said: He only feared for it when he came to know he would be slain.

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.

فَاَتَاهُ جِبْرِيلُ بِهٰذِهِ الْآيَةِ

Then Gabriel (a.s.) came to him with this verse:

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

He said: O Gabriel! Will they be in my period and my time?

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

He said: Allah sent down concerning that:

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

during which time there will be no Night of Decree.

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.

قَالَ وَ اَنْزَلَ اللَّهُ تَعَالَى فِيهِمْ

He said: Allah sent down concerning them:

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

He said: Muhammad ibn Ahmad ibn Muslim al-Mutahhari[92] related to me.

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

which was mentioned by Ja’far ibn Muhammad from his fathers (a.s.).

وَ فِي رِوَايَةِ الْمُطَهَّرِيِّ ذِكْرُ الْاَبْوَابِ وَ هِيَ

In al-Mutahhari’s version, the chapter headings are mentioned. They are:

التَّحْمِيدُ لِلَّهِ عَزَّ وَ جَلَّ

1. In Praise of Allah

الصَّلَاةُ عَلٰى مُحَمَّدٍ وَ آلِهِ

2. Blessing upon Muhammad and his Household

الصَّلَاةُ عَلٰى حَمَلَةِ الْعَرْشِ

3. Blessing upon the Bearers of the Throne

الصَّلَاةُ عَلٰى مُصَدِّقِي الرُّسُلِ

4. Blessing upon the Attesters of the Throne

دُعَاؤُهٗ لِنَفْسِهٖ وَ خَاصَّتِهٖ

5. His Supplication for himself and his Special Friends

دُعَاؤُهٗ عِنْدَ الصَّبَاحِ وَ الْمَسَاءِ

6. His Supplication in the Morning and Evening

دُعَاؤُهٗ فِي الْمُهِمَّاتِ

7. His Supplication in Worrisome Tasks

دُعَاؤُهٗ فِي الْاِسْتِعَاذَةِ

8. His Supplication in Seeking Refuge

دُعَاؤُهٗ فِي الْاِشْتِيَاقِ

9. His Supplication in Yearning

دُعَاؤُهٗ فِي اللَّجَاِ اِلَى اللَّهِ تَعَالٰى

10. His Supplication in Seeking Asylum with Allah

دُعَاؤُهٗ بِخَوَاتِمِ الْخَيْرِ

11. His Supplication for Good Outcomes

دُعَاؤُهٗ فِي الْاِعْتِرَافِ

12. His Supplication in Confession

دُعَاؤُهٗ فِي طَلَبِ الْحَوَائِجِ

13. His Supplication in Seeking Needs

دُعَاؤُهٗ فِي الظُّلَامَاتِ

14. His Supplication in Acts of Wrongdoing

دُعَاؤُهٗ عِنْدَ الْمَرَضِ

15. His Supplication When Sick

دُعَاؤُهٗ فِي الْاِسْتِقَالَةِ

16. His Supplication in Asking for Release from Sins

دُعَاؤُهٗ عَلٰى الشَّيْطَانِ

17. His Supplication Against Satan

دُعَاؤُهٗ فِي الْمَحْذُوْرَاتِ‏

18. His Supplication in Perils

دُعَاؤُهٗ فِي الْاِسْتِسْقَاءِ

19. His Supplication in Asking for Rain during a Drought

دُعَاؤُهٗ فِي مَكَارِمِ الْاَخْلَاقِ

20. His Supplication on Noble Moral Traits

دُعَاؤُهٗ اِذَا حَزَنَهٗ اَمْرٌ

21. His Supplication when Something made him Sorrowful

دُعَاؤُهٗ عِنْدَ الشِّدَّةِ

22. His Supplication in Hardship

دُعَاؤُهٗ بِالْعَافِيَةِ

23. His Supplication for Well-Being

دُعَاؤُهٗ لِاَبَوَيْهِ

24. His Supplication for his Parents

دُعَاؤُهٗ لِوُلْدِهٖ

25. His Supplication for his Children

دُعَاؤُهٗ لِجِيْرَانِهٖ وَ اَوْلِيَائِهٖ

26. His Supplication for his Neighbours and Friends

دُعَاؤُهٗ لِاَهْلِ الثُّغُوْرِ

27. His Supplication for the People of the Frontiers

دُعَاؤُهٗ فِي التَّفَزُّعِ

28. His Supplication in Fleeing

دُعَاؤُهٗ اِذَا قُتِّرَ عَلَيْهِ الرِّزْقُ

29. His Supplication when his Provision was Stinted

دُعَاؤُهٗ فِي الْمَعُونَةِ عَلٰى قَضَاءِ الدَّيْنِ

30. His Supplication for Help in Repaying Debt

دُعَاؤُهٗ بِالتَّوْبَةِ

31. His Supplication in Repentance

دُعَاؤُهٗ فِي صَلَاةِ اللَّيْلِ

32. His Supplication in the Night Prayer

دُعَاؤُهٗ فِي الْاِسْتِخَارَةِ

33. His Supplication in Asking for the Best

دُعَاؤُهٗ اِذَا ابْتُلِيَ اَوْ رَاٰى مُبْتَلًى بِفَضِيْحَةٍ بِذَنْبٍ

34. His Supplication when Afflicted

دُعَاؤُهٗ فِي الرِّضَا بِالْقَضَاءِ

35. His Supplication in Satisfaction with the Decree of Allah

دُعَاؤُهٗ عِنْدَ سَمَاعِ الرَّعْدِ

36. His Supplication upon Hearing Thunder

دُعَاؤُهٗ فِي الشُّكْرِ

37. His Supplication in Giving Thanks

دُعَاؤُهٗ فِي الْاِعْتِذَارِ

38. His Supplication in Asking for Pardon

دُعَاؤُهٗ فِي طَلَبِ الْعَفْوِ

39. His Supplication in Seeking Pardon

دُعَاؤُهٗ عِنْدَ ذِكْرِ الْمَوْتِ‏

40. His Supplication when Death was Mentioned

دُعَاؤُهٗ فِي طَلَبِ السَّتْرِ وَ الْوِقَايَةِ

41. His Supplication in Asking for Covering and Protection

دُعَاؤُهٗ عِنْدَ خَتْمِهِ الْقُرْآنَ

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

دُعَاؤُهٗ اِذَا نَظَرَ اِلَى الْهِلَالِ

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

دُعَاؤُهٗ لِدُخُوْلِ شَهْرِ رَمَضَانَ

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

دُعَاؤُهٗ لِوَدَاعِ شَهْرِ رَمَضَانَ

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

دُعَاؤُهٗ فِي عِيدِ الْفِطْرِ وَ الْجُمُعَةِ

46. His Supplication for the Day of Fast-Breaking and Friday

دُعَاؤُهٗ فِي يَوْمِ عَرَفَةَ

47. His Supplication on Day of Arafah

دُعَاؤُهٗ فِي يَوْمِ الْاَضْحَى وَ الْجُمُعَةِ

48. His Supplication on the Day of Sacrifice and Friday

دُعَاؤُهٗ فِي دَفْعِ كَيْدِ الْاَعْدَاءِ

49. His Supplication in Repelling the Trickery of Enemies

دُعَاؤُهٗ فِي الرَّهْبَةِ

50. His Supplication in Fear

دُعَاؤُهٗ فِي التَّضَرُّعِ وَ الْاِسْتِكَانَةِ

51. His Supplication in Pleading and Abasement

دُعَاؤُهٗ فِي الْاِلْحَاحِ

52. His Supplication in Imploring

دُعَاؤُهٗ فِي التَّذَلُّلِ

53. His Supplication in Abasing himself

دُعَاؤُهٗ فِي اسْتِكْشَافِ الْهُمُومِ

54. His Supplication for the Removal of Worries

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

Abu Abd Allah Ja’far ibn Muhammad al-Hasani related to us.[94]

قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ عُمَرَ بْنِ خَطَّابٍ الزَّيَّاتُ

He said: Abd Allah ibn Umar ibn Khattab al-Zayyat related to us.

قَالَ حَدَّثَنِيْ خَالِي عَلِيُّ بْنُ النُّعْمَانِ الْاَعْلَمُ

He said: My maternal Ali ibn al-Nu’man al-A’lam related to us.

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:

اَلْحَمْدُ لِلّٰهِ

Praise belongs to Allah,

الْاَوَّلِ بِلَا اَوَّلٍ كَانَ قَبْلَهٗ

the First, without a first before Him,

وَالْاٰخِرِ بِلَا اٰخِرٍ يَكُوْنُ بَعْدَهٗ

the Last, without a last behind Him.

الَّذِىْ قَصُرَتْ عَنْ رُؤْيَتِهٖ اَبْصَارُ النَّاظِرِيْنَ

Beholders’ eyes fall short of seeing Him,

وَ عَجَزَتْ عَنْ نَعْتِهٖ اَوْهَامُ الْوَاصِفِيْنَ

describers’ imaginations are not able to depict Him.

ابْتَدَعَ بِقُدْرَتِهِ الْخَلْقَ ابْتِدَاعًا

He originated the creatures through His power with an origination,

وَ اخْتَرَعَهُمْ عَلٰى مَشِيَّتِهِ اخْتِرَاعًا

He devised them in accordance with His will with a devising.

ثُمَّ سَلَكَ بِهِمْ طَرِيْقَ اِرَادَتِهٖ

Then He made them walk on the path of His desire,

وَ بَعَثَهُمْ فِىْ سَبِيْلِ مُحَبَّتِهٖ

He sent them out on the way of His love.

لَا يَمْلِكُوْنَ تَاخِيْرًا عَمَّا قَدَّمَهُمْ اِلَيْهِ

They cannot keep back from that to which He has sent them forward,

وَ لَا يَسْتَطِيْعُوْنَ تَقَدُّمًا اِلٰى مَا اَخَّرَهُمْ عَنْهُ

nor can they go forward to that from which He has kept them back.

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.

لَا يَنْقُصُ مَنْ زَادَهٗ نَاقِصٌ

No decreaser decreases those whom He increases,

وَ لَا يَزِيْدُ مَنْ نَقَصَ مِنْهُمْ زَآئِدٌ

no increaser increases those of them whom He decreases.

ثُمَّ ضَرَبَ لَهٗ فِى الْحَيٰوةِ اَجَلًا مَوْقُوْتًا

Then for each spirit He strikes a fixed term in life,

وَ نَصَبَ لَهٗ اَمَدًا مَحْدُوْدًا

for each He sets up a determined end;

يَتَخَطَّاُ اِلَيْهِ بِاَيَّامِ عُمُرِهٖ

he walks toward it through the days of his span,

وَ يَرْهَقُهٗ بِاَعْوَامِ دَهْرِهٖ

he overtakes it through the years of his time.

حَتّٰى اِذَا بَلَغَ اَقْصٰى اَثَرِهٖ

Then, when he takes his final step

وَاسْتَوْعَبَ حِسَابَ عُمُرِهٖ

and embraces the reckoning of his span,

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]

عَدْلًا مِنْهُ

as justice from Him

تَقَدَّسَتْ اَسْمَآؤُهٗ

(holy are His names,

وَ تَظَاهَرَتْ اٰلَآؤُهٗ

and manifest His boons).

لَا يُسْئَلُ عَمَّا يَفْعَلُ وَ هُمْ يُسْئَلُوْنَ

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

وَ الْحَمْدُ لِلّٰهِ الَّذِىْ

Praise belongs to Allah, for,

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

they would have moved about in His kindnesses without praising Him,

وَ تَوَسَّعُوْا فِىْ رِزْقِهٖ فَلَمْ يَشْكُرُوْهُ

and spread themselves out in His provision without thanking Him.

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]

وَالْحَمْدُ لِلّٰهِ عَلٰى مَا

Praise belongs to Allah, for

عَرَّفَنَا مِنْ نَفْسِهٖ

the true knowledge of Himself He has given to us,

وَ اَلْهَمَنَا مِنْ شُكْرِهٖ

the thanksgiving He has inspired us to offer Him,

وَ فَتَحَ لَنَا مِنْ اَبْوَابِ الْعِلْمِ بِرُبُوْبِيَّتِهٖ

the doors to knowing His Lordship He has opened for us,

وَ دَلَّنَا عَلَيْهِ مِنَ الْاِخْلَاصِ لَهٗ فِىْ تَوْحِيْدِهٖ

the sincerity towards Him in professing His Unity to which He has led us,

وَ جَنَّبَنَا مِنَ الْاِلْحَادِ وَالْشَكِّ فِىْ اَمْرِهٖ

and the deviation and doubt in His Command from which He has turned us aside;

حَمْدًا

a praise through which we

نُعَمَّرُ بِهٖ فِيْمَنْ حَمِدَهٗ مِنْ خَلْقِهٖ

may be given long life among those of His creatures who praise Him,

وَ نَسْبِقُ بِهٖ مَنْ سَبَقَ اِلٰى رِضَاهُ وَ عَفْوِهٖ

and overtake those who have gone ahead toward His good pleasure and pardon;

حَمْدًا

a praise through which

يُضِىْٓءُ لَنَا بِهٖ ظُلُمَاتِ الْبَرْزَخِ

He will illuminate for us the shadows of the interworld,[99]

وَ يُسَهِّلُ عَلَيْنَا بِهٖ سَبِيْلَ الْمَبْعَثِ

ease for us the path of the Resurrection,

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,

حَمْدًا

a praise by which

نُزَاحِمُ بِهٖ مَلَائِكَتَهُ الْمُقَرَّبِيْنَ

we may jostle the angels brought nigh

وَ نُضَامُّ بِهٖ اَنْبِيَآئَهُ الْمُرْسَلِيْنَ

and join the prophets, the envoys,

فِىْ دَارِ الْمُقَامَةِ الَّتِىْ لَا تَزُوْلُ

in a House of Permanence that does not remove,

وَ مَحَلِّ كَرَامَتِهِ الَّتِىْ لَا تَحُوْلُ

the Place of His Generosity that does not change.

وَالْحَمْدُ لِلّٰهِ الَّذِى

Praise belongs to Allah, who

اخْتَارَ لَنَا مَحَاسِنَ الْخَلْقِ

chose for us the good qualities of creation,

وَ اَجْرٰى عَلَيْنَا طَيِّبَاتِ الرِّزْقِ

granted us the agreeable things of provision,

وَ جَعَلَ لَنَا الْفَضِيْلَةَ بِالْمَلَكَةِ عَلٰى جَمِيْعِ الْخَلْقِ

and appointed for us excellence through domination over all creation;

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

Praise belongs to Allah, who locked for us the gate of need except toward Him.

فَكَيْفَ نُطِيْقُ حَمْدَهٗ

So how can we praise Him?

اَمْ مَتٰى نُوَدِّىْ شُكْرَهٗ لَا مَتٰى

When can we thank Him? Indeed, when?

وَالْحَمْدُ لِلّٰهِ الَّذِىْ

Praise belongs to Allah,

رَكَّبَ فِيْنَا اٰلَاتِ الْبَسْطِ

who placed within us the organs of expansion,

وَ جَعَلَ لَنَا اَدَوَاتِ الْقَبْضِ

assigned for us the agents of contraction,

وَ مَتَّعَنَا بِاَرْوَاحِ الْحَيٰوةِ

gave us to enjoy the spirits of life,

وَ اَثْبَتَ فِيْنَا جَوَارِحَ الْاَعْمَالِ

fixed within us the limbs of works,

وَ غَذَّانَا بِطَيِّبَاتِ الرِّزْقِ

nourished us with the agreeable things of provision,

وَ اَغْنَا نَا بِفَضْلِهٖ

freed us from need through His bounty,

وَ اَقْنَانَا بِمَنِّهٖ

and gave us possessions through His kindness.

ثُمَّ اَمَرَنَا لِيَخْتَبِرَ طَاعَتَنَا

Then He commanded us that He might test our obedience

وَ نَهَانَا لِيَبْتَلِىَ شُكْرَنَا

and prohibited us that He might try our thanksgiving.

فَخَالَفْنَا عَنْ طَرِيْقِ اَمْرِهٖ

So we turned against the path of His commandments

وَ رَكِبْنَا مُتُوْنَ زَجْرِهٖ

and mounted the backs of His warnings.

فَلَمْ يَبْتَدِرْنَا بِعُقُوْبَتِهٖ

Yet He hurried us not to His punishment,

وَ لَمْ يُعَاجِلْنَا بِنِقْمَتِهٖ

nor hastened us on to His vengeance.

بَلْ تَاَنَّانَا بِرَحْمَتِهٖ تَكَرُّمًا

No, He went slowly with us through His mercy, in generosity,

وَانْتَظَرَ مُرَاجَعَتَنَا بِرَافَتِهٖ حِلْمًا

and awaited our return through His clemency, in mildness.

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

Had we nothing to count as His bounty but this,

لَقَدْ حَسُنَ بَلَاؤُهٗ عِنْدَنَا

His trial of us would have been good,

وَ جَلَّ اِحْسَانُهٗ اِلَيْنَا

His beneficence toward us great,

وَ جَسُمَ فَضْلُهٗ عَلَيْنَا

His bounty upon us immense.

فَمَا هٰكَذَا كَانَتْ سُنَّتُهٗ فِى التَّوْبَةٍ لِمَنْ كَانَ قَبْلَنَا

For such was not His wont in repentance with those who went before us.[108]

لَقَدْ وَضَعَ عَنَّا مَا لَا طَاقَةَ لَنَا بِهٖ

He has lifted up from us what we have not the strength to bear,[109]

وَ لَمْ يُكَلِّفْنَا اِلاَّ وُسْعًا

charged us only to our capacity,[110]

وَ لَمْ يُجَشِّمْنَا اِلاَّ يُسْرًا

imposed upon us nothing but ease,

وَ لَمْ يَدَعَ لَاَحَدٍ مِنَّا حُجَّةً وَّ لَا عُذْرًا

and left none of us with an argument or excuse.

فَالْهَالِكُ مِنَّا مَنْ هَلَكَ عَلَيْهِ

So the perisher among us is he who perishes in spite of Him

وَ السَّعِيْدُ مِنَّا مَنْ رَغِبَ اِلَيْهِ

and the felicitous among us he who beseeches Him.

وَالْحَمْدُ لِلّٰهِ بِكُلِّ مَا حَمِدَهٗ بِهٖ

And praise belongs to Allah with all the praises of

اَدْنٰى مَلَآئِكَتِهٖ اِلَيْهِ

His angels closest to Him,

وَ اَكْرَمُ خَلِيْقَتِهٖ عَلَيْهِ

His creatures most noble in His eyes,

وَ اَرْضٰى حَامِدِيْهِ لَدَيْهِ

and His praisers most pleasing to Him;

حَمْدًا يَفْضُلُ سَآئِرَ الْحَمْدِ كَفَضْلِ رَبِّنَا عَلٰى جَمِيْعِ خَلْقِهٖ

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

ثُمَّ لَهُ الْحَمْدُ

Then to Him belongs praise,

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 لَا مُنْتَهٰى لِحَدِّهٖ

a praise whose bound has no utmost end,

وَ لَا حِسَابَ لِعَدَدِهٖ

whose number has no reckoning,

وَ لَا مَبْلَغَ لِغَايَتِهٖ

whose limit cannot be reached,

وَ لَا انْقِطَاعَ لِاَمَدِهٖ

whose period cannot be cut off;

حَمْدًا يَكُوْنُ وُصْلَةً اِلٰى طَاعَتِهٖ وَ عَفْوِهٖ

a praise which will become a link to His obedience and pardon,

وَ سَبَبًا اِلٰى رِضْوَاٰنِهٖ

a tie to His good pleasure,

وَ ذَرِيْعَةً اِلٰى مَغْفِرَتِهٖ

a means to His forgiveness,

وَ طَرِيْقًا اِلٰى جَنَّتِهٖ وَ خَفِيْرًا مِنْ نَقِمَتِهٖ

a path to His Garden, a protector against His vengeance,

وَ اَمْنًا مِنْ غَضَبِهٖ

a security against His wrath,

وَ ظَهِيْرًا عَلٰى طَاعَتِهٖ

an aid to obeying Him,

وَ حَاجِزًا عَنْ مَعْصِيَتِهٖ

a barrier against disobeying Him,

وَ عَوْنًا عَلٰى تَادِيَةِ حَقِّهٖ وَ وَظَآئِغِهٖ

a help in fulfilling His right and His duties;

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.

اِنَّهٗ وَ لِىٌّ حَمِيْدٌ.

He is a Friend, Praiseworthy!


 

 

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,

بِقُدْرَتِهٖ الَّتِىْ

displaying thereby His power,

لَا تَعْجِزُ عَنْ شَىْءٍ وَ اِنْ عَظُمَ

which nothing can render incapable, though it be great,

وَ لَا يَفُوْتُهَا شَىْءٌ وَ اِنْ لَطْفَ

and nothing can escape, though it be subtle.

فَخَتَمَ بِنَا عَلٰى جَمِيْعِ مَنْ ذَرَاَ

He sealed through us all He created,

وَ جَعَلَنَا شُهَدَآءَ عَلٰى مَنْ جَحَدَ

appointed us witnesses over those who deny,

وَ كَثَّرَنَا بِمَنِّهٖ عَلٰى مَنْ قَلَّ

and increased us by His kindness over those who are few.

اَللّٰهُمَّ فَصَلِّ عَلٰى مُحَمَّدٍ

O Allah, bless Muhammad,

اَمِيْنِكَ عَلٰى وَحْيِكَ

entrusted by Thee with Thy revelation,

وَ نَجِيْبِكَ مِنْ خَلْقِكَ

distinguished by Thee among Thy creatures,

وَ صَفِيِّكَ مِنْ عِبَادِكَ

devoted to Thee among Thy servants,

اِمَامِ الرَّحْمَةِ

the imam of mercy,

وَ قَآئِدِ الْخَيْرِ

the leader of good,

وَ مِفْتَاحِ الْبَرَكَةِ

the key to blessing,

كَمَا نَصَبَ لِاَمْرِكَ نَفْسَهٗ

who wearied his soul for Thy affairs,

وَ عَرَّضَ فِيْكَ لِلْمَكْرُوْهٖ بَدَنَهٗ

exposed his body to detested things for Thy sake,

وَ كَاشَفَ فِى الدُّعَآءِ اِلَيْكَ حَامَّتَهٗ

showed open enmity toward his next of kin by summoning to Thee,

وَ حَارَبَ فِىْ رِضَاكَ اُسْرَتَهٗ

fought against his family for Thy good pleasure,

وَ قَطَعَ فِىْ اِحْيَآءِ دِيْنِكَ رَحْمَهٗ

cut the ties of the womb in giving life to Thy religion,

وَ اَقْصَى الْاَدْنَيْنَ عَلٰى جُحُوْدِهِمْ

sent far those close because of their denial,

وَ قَرَّبَ الْاَقْصَيْنَ عَلَى اسْتِجَابَتِهِمْ لَكَ

brought near those far because of their response to Thee,

وَ وَالٰى فِيْكَ الْاَبْعَدِيْنَ

showed friendship to the most distant for Thy sake,

وَ عَادٰى فِيْكَ الْاَقْرَبِيْنَ

displayed enmity toward the nearest for Thy sake,

وَ اَدْاَبَ نَفْسَهٗ فِىْ تَبْلِيْغِ رِسَالَتِكَ

made his soul persevere in delivering Thy message,

وَ اَتْعَبَهَا بِالدُّعَآءِ اِلٰى مِلَّتِكَ

tired it in summoning to Thy creed,

وَ شَغَلَهَا بِالنُّصْحِ لِاَهْلِ دَعْوَتِكَ

busied it in counseling those worthy of Thy summons,

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,

اِرَادَةً مِنْهُ لِاِعْزَازِ دِيْنِكَ

desiring to exalt Thy religion

وَ اسْتِنْصَارًا عَلٰى اَهْلِ الْكُفْرِ بِكَ

and seeking help against those who disbelieved in Thee,

حَتَّىْ اسْتَتَبَّ لَهٗ مَا حَاوَلَ فِىْ اَعْدَآئِكَ

until what he attempted against Thy enemies went well with him

وَاسْتَتَمَّ لَهٗ مَا دَبَّرَ فِى اَوْلِيَآئِكَ

and what he arranged for Thy friends was accomplished.

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.

فَغَزَاهُمْ فِىْ عُقْرِ دِيَارِهِمْ

He fought against them in the centre of their cities

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]

لَا يُسَاوٰى فِىْ مَنْزِلَةٍ

that none may equal him in station,

وَ لَايُكَافَا فِىْ مَرْتَبَةٍ

none may match him in level,

وَ لَا يُوَازِيْهُ لَدَيْكَ مَلَكُ مُقَرَّبٌ وَ لَا نَبِىُّ مُرْسَلُ

and no angel brought nigh or prophet sent out may parallel him in Thy sight.

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 نَافِذَ الْعِدَةِ يَا وَافِىَ الْقَولِ

O Keeper of promises! O Faithful to Thy word!

يَا مُبَدِّلَ السَّيِّئٰاتِ بِاَضْعَافِهَا مِنَ الْحَسَنَاتِ

O He who changes evil deeds into manifold good deeds![114]

اِنَّكَ ذُوْا الْفَضْلِ الْعَظِيْمِ

Thou art of bounty abounding!

 

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

O Allah, as for the Bearers of Thy Throne,[115] who

لَا يَفْتُرُوْنَ مِنْ تَسْبِيْحِكَ

never flag in glorifying Thee,

وَ لَا يَسْاَمُوْنَ مِنْ تَقْدِيْسَكَ

never become weary of calling Thee holy,

وَ لَا يَسْتَحْسِرُوْنَ مِنْ عِبَادَتِكَ

never tire of worshipping Thee,

وَ لَا يُؤْثِرُوْنَ التَّقْصِيْرَ عَلَى الْجِدِّ فِىْ اَمْرِكَ

never prefer curtailment over diligence in Thy command,

وَ لَا يَغْفُلُوْنَ عَنِ الْوَلَهِ اِلَيْكَ

and are never heedless of passionate love for Thee;

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;

وَ جِبْرِيْلُ الْاَمِيْنُ عَلٰى وَحْيِكَ

Gabriel, entrusted with Thy revelation,

الْمُطَاعُ فِىْ اَهْلِ سَمٰوَاتِكَ

obeyed by the inhabitants of Thy heavens,

الْمَكِيْنُ لَدَيْكَ الْمُقَرَّبُ عِنْدَكَ

distinguished in Thy Presence,[116] brought nigh to Thee;

وَ الرُّوْحُ الَّذِىْ هُوَ عَلٰى مَلَائِكَةِ الْحُجُبِ

the spirit who is over the angels of the veils;[117]

وَ الرُّوْحُ الَّذِىْ هُوَ مِنْ اَمْرِكَ

and the spirit who is of Thy command[118] -

اَللّٰهُمَّ فَصَلِّ عَلَيْهِمْ وَ عَلٰى الْمَلَائِكَةِ الَّذِيْنَ مِنْ دُوْنِهِمْ

bless them and the angels below them:

مِنْ سُكَّانِ سَمٰوَاتِكَ

the residents in Thy heavens,

وَ اَهْلِ الْاَمَانَةِ عَلٰى رِسَالَاتِكَ

those entrusted with Thy messages,

وَ الَّذِيْنَ لَا تَدْخُلُهُمْ

those who become not

سَامَةٌ مِنْ دُءُوْبٍ

wearied by perseverance,

وَ لَا اِعْيَآءٌ مِنْ لُغُوْبٍ وَ لَا فُتُوْرٌ

or exhausted and flagged by toil,

وَ لَا تَشْغَلُهُمْ عَنْ تَسْبِيْحِكَ الشَّهَوَاتُ

whom passions distract not from glorifying Thee,

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

their eyes lowered, they do not attempt to look at Thee;

النَّوَاكِسُ الْاَذْقَانِ الَّذِيْنَ قَدْ طَالَتْ رَغْبَتُهُمْ فِيْمَا لَدَيْكَ

their chins bowed, they have long desired what is with Thee;

الْمُسْتَهْزِءُوْنَ بِذِكْرِ آلَائِكَ

unrestrained in mentioning Thy boons,

وَ الْمُتَوَاضِعُوْنَ دُوْنَ عَظْمَتِكَ وَ جَلَالِ كِبْرِيَآئِكَ

they remain humble before Thy mightiness and the majesty of Thy magnificence;

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!’

فَصَلِّ عَلَيْهِمْ وَ عَلَى

Bless them,

الرَّوْحَانِيِّيْنَ مِنْ مَلَائِكَتِكَ

and Thy angels who are the Reposeful,

وَ اَهْلِ الزُّلْفَةِ عِنْدَكَ

those of proximity to Thee,

وَ حُمَّالِ الْغَيْبِ اِلٰى رُسُلِكَ

those who carry the unseen to Thy messengers,

وَ الْمُؤْتَمِنِيْنَ عَلٰى وَحْيِكَ

those entrusted with Thy revelation,

وَ قَبَائِلِ الْمَلَائِكَةِ الَّذِيْنَ

the tribes of angels whom Thou hast

اخْتَصَصْتَهُمْ لِنَفْسِكَ

singled out for Thyself,

وَ اَغْنَيْتَهُمْ عَنِ الطَّعَامِ وَ الشَّرَابِ بِتَقْدِيْسِكَ

freed from need for food and drink by their calling Thee holy,

وَ اَسْكَنْتَهُمْ بُطُوْنَ اَطَبَاقِ سَمٰوَاتِكَ

and made to dwell inside Thy heavens’ layers,

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

the keepers of the rain, the drivers of the clouds,

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 مُشَيِّعِىْ الثَّلْجِ وَ الْبَرَدِ

the escorts of snow and hail,

وَ الْهَابِطِيْنَ مَعَ قَطْرِ الْمَطَرِ اِذَا نَزَلَ

the descenders with the drops of rain when they fall,

وَالْقُوَّامِ عَلٰى خَزَائِنِ الرِّيَاحِ

the watchers over the treasuries of the winds,

وَ الْمُوَكَّلِيْنَ بِالْجِبَالِ فَلَا تَزُوْلُ

those charged with the mountains lest they disappear,

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 السَّعَرَةِ الْكِرَامِ الْبَرَرَةِ

the devoted, noble scribes,[120]

وَ الْحَفَظَةِ الْكِرَامِ الْكَاتِبِيْنَ

the watchers, noble writers,[121]

وَ مَلَكِ الْمَوْتِ وَ اَعْوَانِهٖ

the angel of death and his helpers,

وَ مُنْكَرٍ وَّ نَكِيْرٍ

Munkar and Nakir,[122]

وَّ رُوْمَانَ فَتَّانِ الْقُبُوْرِ

Rumaan, the tester in the graves,[123]

وَ الطَّآئِفِيْنَ بِالْبَيْتِ الْمَعْمُوْرِ

the circlers of the Inhabited House,[124]

وَ مَالِكٍ وَ الْخَزَنَةِ وَ رِضْوَانَ وَ سَدَنَةِ الْجِنَانِ

Malik[125] and the guardians, Ridwan[126] and the gatekeepers of the gardens,

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

and the residents in the air, the earth, and the water,

وَ مَنْ مِنْهُمْ عَلَى الْخَلْقِ

and those of them charged over the creatures;

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]

وَ صَلِّ عَلَيْهِمْ صَلٰوةً تَزِيْدُهُمْ

and bless them with a blessing that will add

كَرَامَةً عَلٰى كَرَامَتِهِمْ وَ طَهَارَةً عَلٰى طَهَارَتِهِمْ

honour to their honour and purity to their purity.

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!

اِنَّكَ جَوَادٌ كَرِيْمٌ

Thou art Munificent, Generous.


 

 

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

they yearned for the emissaries through the realities of faith,

فِىْ كُلِّ دَهْرٍ وَّ زَمَانٍ

in every era and time in which Thou didst

اَرْسَلْتَ فِيْهِ رَسُوْلًا

send a messenger

وَّ اَقَمْتَ لِاَهْلِهٖ دَلِيْلًا

and set up for the people a director

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

from the period of Adam down to Muhammad (s.a.w.a.)

مِنْ اَئِمَّةِ الْهُدٰى

from among the imams of guidance

وَ قَادَةِ اَهْلِ التُّقٰى

and the leaders of the godfearing

عَلٰى جَمِيْعِهِمُ السَّلَامُ

(a.s.) -

فَذْكُرْهُمْ مِنْكَ بِمَغْفِرَةٍ وَّ رِضْوَانٍ

remember them with forgiveness and good pleasure!

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

O Allah, and as for the Companions of Muhammad specifically,

الَّذِيْنَ اَحْسَنُوا الصَّحَابَةَ

those who did well in companionship,

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

who stood the good test in helping him,

وَ سَابَقُوْا اِلٰى دَعْوَتِهٖ وَاسْتَجَابُوْا لَهٗ حَيْثُ اَسْمَعَهُمْ حُجَّةَ رِسَالَاتِهٖ

responded to him when he made them hear his messages’ argument,

وَ فَارَقُوا الْاَزْوَاجَ وَ الْاَوْلَادَ فِىْ اِظْهَارِ كَلِمَتِهٖ

separated from mates and children in manifesting his word,

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

those who were left by their clans when they clung to his handhold

وَ انْتَفَتْ مِنْهُمُ الْقَرَابَاتُ اِذْ سَكَنُوْا فِىْ ظِلِّ قَرَابَتِهٖ

and denied by their kinsfolk when they rested in the shadow of his kinship;

فَلَا تَنْسَ لَهُمْ اَللّٰهُمَّ مَا تَرَكُوْا لَكَ وَ فِيْكَ

forget not, O Allah, what they abandoned for Thee and in Thee,

وَ اَرْضِهِمْ مِنْ رِضْوَانِكَ

and make them pleased with Thy good pleasure

وَ بِمَا حَاشُوْا الْخَلْقَ عَلَيْكَ

for the sake of the creatures they drove to Thee

وَ كَانُوْا مَعَ رَسُوْلِكَ دُعَاةً لَكَ اِلَيْكَ

while they were with Thy Messenger, summoners to Thee for Thee.

وَاشْكُرْهُمْ عَلٰى

Show gratitude to them for

هِجْرِهِمْ فِيْكَ دِيَارَ قَوْمِهِمْ

leaving the abodes of their people for Thy sake

وَ خُرُوْجِهِمْ مِنْ سَعَةِ الْمَعَاشِ اِلٰى ضِيْقِهٖ

and going out from a plentiful livelihood to a narrow one,

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

O Allah, and give to those who have done well in following the Companions,

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;

قَصَدُوْا سَمْتَهُمْ

those who went straight to the Companions’ road,

وَ تَحَرَّوْا وِجْهَتَهُمْ

sought out their course,

وَ مَضَوْا عَلٰى شَاكِلَتِهِمْ

and proceeded in their manner.

لَمْ يَثْنِهِمْ رَيْبٌ فِىْ بَصِيْرَتِهِمْ

No doubt concerning their sure insight diverted them

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.

مُكَانِفِيْنَ وَ مَوَازِرِيْنَ لَهُمْ

As their assistants and supporters,

يَدِيْنُوْنَ بِدِيْنِهِمْ

they professed their religion,

وَ يَهْتَدُوْنَ بِهَدْيِهِمْ

gained guidance through their guidance,

يَتَّفِقُوْنَ عَلَيْهِمْ

came to agreement with them,

وَ لَا يَتَّهِمُوْنَهُمْ فِيْمَا اَدَّوْا اِلَيْهِمْ

and never accused them in what they passed on to them.

اَللّٰهُمَّ وَ صَلِّ عَلَى التَّابِعِيْنَ مِنْ يَوْمِنَا هٰذَا اِلٰى يَوْمِ الدِّيْنِ

O Allah, and bless the Followers, from this day of ours to the Day of Doom,

وَ عَلٰى اَزْوَاجِهِمْ

their wives,

وَ عَلٰى ذُرِّيَّاتِهِمْ

their offspring,

وَ عَلٰى مَنْ اَطَاعَكَ مِنْهُمْ

and those among them who obey Thee,

صَلٰوةً تَعْصِمُهُمْ بِهَا مِنْ مَعْصِيَتِكَ

with a blessing through which Thou wilt preserve them from disobeying Thee,

وَ تَفْسَحُ لَهُمْ فِىْ رِيَاضِ جَنَّتِكَ

make room for them in the plots of Thy Garden,

وَ تَمْنَعُهُمْ بِهَا مِنْ كَيْدِ الشَّيْطَانِ

defend them from the trickery of Satan,

وَ تُعِيْنُهُمْ بِهَا عَلٰى مَا اسْتَعَانُوْكَ عَلَيْهِ مِنْ بِرٍّ

help them in the piety in which they seek help from Thee,

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 -

وَ تَبْعَثُهُمْ بِهَا عَلٰى

and incite them to

اعْتِقَادِ حُسْنِ الرَّجَاءِ لَكَ وَ الطَّمَعِ فِيْمَا عِنْدَكَ

tie firmly the knot of good hope in Thee, what is with Thee,

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

Thus Thou mayest restore them to beseeching Thee and fearing Thee,

وَ تُزَهِّدَهُمْ فِىْ سَعَةِ الْعَاجِلِ

induce them to renounce the plenty of the immediate,

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

and take them to security, the resting place of the godfearing.


 

 

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

O He the wonders of whose mightiness will never end!

صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَ سَلَّمَ

Bless Muhammad and his Household

وَ احْجُبْنَا عَنِ الْاِلْحَادِ فِىْ عَظَمَتِكَ

and prevent us from deviation concerning Thy mightiness!

وَ يَا مَنْ لَا تَنْتَهِىْ مُدَّةُ مُلْكِهٖ

O He the term of whose kingdom will never cease!

صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ وَ سَلَّمَ

Bless Muhammad and his Household

وَ اَعْتِقْ رِقَابَنَا مِنْ نِقَمَتِكَ

and release our necks from Thy vengeance!

وَ يَا مَنْ لَا تَفْنٰى خَزَآئِنُ رَحْمَتِهٖ

O He the treasuries of whose mercy will never be exhausted!

صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

Bless Muhammad and his Household

وَ اجْعَلْ لَنَا نَصِيْبًا فِىْ رَحْمَتِكَ

and appoint for us a portion of Thy mercy!

وَ يَا مَنْ تَنْقَطِعُ دُوْنَ رُؤْيَتِهِ الْاَبْصَارُ

O He whom eyes fall short of seeing!

صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَ سَلَّمَ

Bless Muhammad and his Household

وَ اَدْ نِنَا اِلٰى قُرْبِكَ

and bring us close to Thy nearness!

وَ يَا مَنْ تَصْغُرُ عِنْدَ خَطَرَةِ الْاَخْطَارُ

O He before whose greatness all great things are small!

صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

Bless Muhammad and his Household

وَ كَرِّمْنَا عَلَيْكَ

and give us honour with Thee!

وَ يَا مَنْ تَطْهَرُ عِنْدَهٗ بِوَاطِنُ الْاَخْبَارِ

O He to whom all hidden tidings are manifest!

صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

Bless Muhammad and his Household

وَ لَا تَفْضَحْنَا لَدَيْكَ

and expose us not before Thee!

اَللّٰهُمَّ

O Allah,

اغْنِنَا عَنْ هِبَةِ الْوَقَّابِيْنَ بِهِبَتِكَ

remove our need for the gifts of the givers through Thy gift,

وَ اكْفِنَاوَا شَةِ الْقَاطِعِيْنَ بِصِلَتِكَ

spare us the loneliness of those who break off through Thy joining,

حَتّٰى لَا نَرْغَبَ اِلٰى اَحَدٍ مَعَ بَذْلِكَ

that we may beseech no one along with Thy free giving,

وَ لَا نَسْتَوْحِشَ مِنْ اَحَدٍ مَعَ فَضْلِكَ

that we may feel lonely at no one’s absence along with Thy bounty!

اَللّٰهُمَّ فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

O Allah, bless Muhammad and his Household,

وَ كِدْ لَنَا وَ لَا تَكِدْ عَلَيْنَا

scheme for us, not against us,

وَ امْكُرْلَنَا وَ لَا تَمْكُرْبِنَا

devise to our benefit, not to our loss,[134]

وَ اَدِلْ لَنَا وَ لَاتُدِلْ مِنَّا

give the turn to prevail to us, not to others!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

O Allah, bless Muhammad and his Household,

وَ قِنَا مِنْكَ

protect us from Thyself,

وَ احْفَظْنَا بِكَ

safeguard us through Thyself,

وَ اهْدِنَا اِلَيْكَ

guide us to Thyself,

وَ لَا تُبَاعِدْنَا عَنْكَ

and take us not far from Thyself![135]

اِنَّ مَنْ تَقِهٖ يَسْلَمْ

He whom Thou protectest stays safe,

وَ مَنْ تَهْدِهٖ يَعْلَمْ

He whom Thou guidest knows,

وَ مَنْ تُقَرِّبْهُ اِلَيْكَ يَغْنَمْ

and He whom Thou bringest near Thyself takes the spoils.

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

O Allah, bless Muhammad and his Household

وَ اكْفِنَا

and spare us

حَدَّ نَوَآئِبِ الزَّمَانِ

the cutting edge of time’s turning changes,

وَ شَرَّ مَصَآئِدِ الشَّيْطٰنِ

the evil of Satan’s snares,

وَ مَرَارَةَ صَوْلَةِ السُّلْطَانِ

and the bitterness of the sovereign’s aggression!

اَللّٰهُمَّ اِنَّمَا يَكْتَفِى الْمُكْتَفُوْنَ بِفَضْلِ قُوَّتِكَ

O Allah, the spared are spared only through the bounty of Thy strength,

فَصَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَ اكْفِنَا

so bless Muhammad and his Household and spare us!

وَ اِنَّمَا يُعْطِى الْمُعْطُوْنَ مِنْ فَضْلِ جِدَتِكَ

The givers give only through the bounty of Thy wealth,

فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ وَ اَعْطِنَا

so bless Muhammad and his Household and give to us!

وَ اِنَّمَا يَهْتَدِى الْمُهْتَدُوْنَ بِنُوْرِ وَجْهِكَ

The guided are guided only by the light of Thy face,

فَصَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَ اهْدِنَا

so bless Muhammad and his Household and guide us!

اَللّٰهُمَّ اِنَّكَ

O Allah,

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

he whom Thou guidest will not be misled by the misguidance of the misguiders.

فَصَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

So bless Muhammad and his Household,

وَ امْنَعْنَا بِعِزِّكَ مِنْ عِبَادِكَ

defend us from Thy servants through Thy might,

وَ اَغْنِنَا عَنْ غَيْرِكَ بِاِرْفَادِكَ

free us from need for other than Thee through Thy support,

وَ اسْلُكْ بِنَا سَبِيْلَ الْحَقِّ بِاِرْشَادِكَ

and make us travel the path of the Truth through Thy right guidance!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَ اجْعَلَ

O Allah, bless Muhammad and his Household and put

سَلَامَةَ قُلُوْبِنَا فِىْ ذِكْرِ عَظَمَتِكَ

the soundness of our hearts into the remembrance of Thy mightiness,

وَ فَرَاغَ اَبْدَانِنَا فِىْ شُكْرِ نِعْمَتِكَ

the idleness of our bodies into giving thanks for Thy favour,

وَ انْطِلَاقِى اَلْسِنَتِنَا فِىْ وَصْفِ مِنَّتِكَ

and the flow of our tongues into the description of Thy kindness!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَ اجْعَلْنَا مِنْ

O Allah, bless Muhammad and his Household and make us one of

دُعَاتِكَ الدَّاعِيْنَ اِلَيْكَ

Thy summoners who summon to Thee,

وَ هُدَاتِكَ الدَّالِّيْنَ عَلَيْكَ

Thy guiders who direct to Thee,

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

Praise belongs to Allah, who created night and day through His strength,

وَ مَيَّزَ بَيْنَهُمَا بِقُدْرَتِهٖ

set them apart through His power,

وَ جَعَلَ لِكُلِّ وَاحِدٍ مِنْهُمَا حَدًّا مَحْدُوْدًا وَّ اَمَدًا مَّمْدُوْدًا

and appointed for each a determined limit and a drawn-out period.

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 خَلَقَ لَهُمُ النَّهَارَ مُبْصِرًا

He created for them the daytime, giving sight,

لِيَبْتَغُوْا فِيْهِ مِنْ فَضْلِهٖ

that they might seek within it of His bounty,[137]

وَ لِيَتَسَبَّبُوْا اِلٰى رِزْقِهٖ

find the means to His provision,

وَ يَسْرَحُوْا فِىْ اَرْضِهٖ طَلَبًا لِمَا فِيْهِ

and roam freely in His earth, searching for that through which

نَيْلُ الْعَاجِلِ مِنْ دُنْيَاهُمْ

to attain the immediate in their life in this world

وَ دَرَكُ الْاٰجِلِ فِىْ اُخْرٰيهُمْ

and to achieve the deferred in their life to come.

بِكُـلِّ ذٰلِكَ

Through all of this He

يُصْلِحُ شَأْنَهُمْ

sets right their situation,

وَ يَبْلُوْا اَخْبَارَهُمْ

tries their records,[138]

وَ يَنْظُرُ كَيْفَ هُمْ

and watches their state in

فِىْ اَوْقَاتِ طَاعَتِهٖ

the times for obeying Him,

وَ مَنَازِلِ فُرُوْضِهٖ

the waystations of His obligations,

وَ مَوَاقِعِ اَحْكَـامِهٖ

and the places of His ordinances,

لِيَجْزِىَ الَّذِيَنْ اَسَاءُوْا بِمَا عَمِلُوْا

that He may repay those who do evil with what they have done

وَ يَجْزِىَ الَّذِيْنَ اَحْسَنُوْا بِالْحُسْنٰى

and repay those who do good with goodness.[139]

اَللّٰهُمَّ فَلَكَ الْحَمْدُ عَلٰى مَا

O Allah, to Thee belongs praise for

فَلَقْتَ لَنَا مِنَ الْاِصْبَاحِ

the sky Thou hast split into dawn for us,[140]

وَ مَتَّعْتَنَا بِهٖ مِنْ ضَوْـءِ النَّهَارِ

giving us to enjoy thereby the brightness of daytime,

وَ بَصَّرْتَنَا مِنْ مَطَالِبِ الْاَقْوَاتِ

showing us sought-after nourishments,

وَ وَقَيْتَنَا فِيْهٖ مِنْ طَوَارِقِ الْآفَاتِ

and protecting us from the striking of blights.

اَصْبَحْنَا وَ اَصْبَحَتِ الْاَشْيَآءُ كُلُّهَا بِجُمْلَتِهَا لَكَ

In the morning we and all things, every one, rise for Thee,

سَمَآؤُهَا وَ اَرْضُهَا

the heaven and the earth

وَ مَا بَثَثْتَ فِىْ كُلِّ وَاحِدٍ مِنْهُمَا

and what Thou hast scattered in each,

سَاكِنُهٗ وَ مُتَحَرِّكُهٗ

the still and the moving,

وَ مُقِيْمُهٗ وَ شَاخِصُهٗ

the resident and the journeying,

وَ مَا عَلَا فِىْ الْهَوَآءِ

what towers up in the air

وَ مَا كُنَّ تَحْتَ الثَّرٰى

and what hides under the ground.

اَصْبَحْنَا فِىْ قَبْضَتِكَ

We rise in the morning in Thy grasp:

يَحْوِيْنَا مُلْكُكَ وَ سُلْطَانُكَ

Thy kingdom and authority contain us

وَ تَضُمُّنَا مَشِيَّتُكَ

and Thy will embraces us.

وَ نَتَصَرَّفُ عَنْ اَمْرِكَ

We move about by Thy command

وَ نَتَقَلَّبُ فِىْ تَدْبِيْرِكَ

and turn this way and that through Thy governing.

لَيْسَ لَنَا مِنَ الْاَمْرِ اِلاَّ مَا قَضَيْتَ

We own nothing of the affair except what Thou hast decreed

وَ لَا مِنَ الْخَيْرِ اِلاَّ مَا اَعْطَيْتَ

and nothing of the good except what Thou hast given.

وَ هٰذَا يَوْمٌ حَادِثٌ جَدِيْدٌ

This is a fresh, new day,

وَ هُوَ عَلَيْنَا شَاهِدٌ عَتِيْدٌ

over us a ready witness.

اِنْ اَحْسَنَّا وَدَّعَنَا بِحَمْدٍ

If we do good, it will take leave from us with praise,

وَ اِنْ اَسَاْنَا فَارَقَنَا بِذَمٍّ

and if we do evil, it will part from us in blame.

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

O Allah, bless Muhammad and his Household,

وَارْزُقْنَا حُسْنَ مُصَاحَبَتِهٖ

provide us with the day’s good companionship

وَاعْصِمْنَا مِنْ سُوْـءِ مُفَارَقَتِهٖ

and preserve us against parting from it badly

بِاِرْتِكَـابِ جَرِيْرَةٍ

by doing a misdeed

اَوِا قْتِـرَافِ صَغِيْرَةٍ اَوْ كَبِيْرَةٍ

or committing a sin, whether small or great!

وَ اَجْزِلْ لَنَا فِيْهِ مِنَ الْحَسَانَاتِ

Make our good deeds within it plentiful

وَ اَخْلِنَا فِيْهِ مِنَ السَّيِّئٰاتِ

empty us therein of evil deeds,

وَامْلَأْ لَنَا مَا بَيْنَ طَرَفَيْهِ

and fill what lies between its two sides for us

حَمْدًا وَ شُكْرًا

with praise and thanksgiving,

وَ اَجْرًا وَّ ذُخْرًا

wages and stores,

وَ فَضْلًا وَ اِحْسَانًا

bounty and beneficence!

اَللّٰهُمَّ يَسِّرْ عَلَى الْكِرَامِ الْكَاتِبِيْنَ مَؤُنَتَنَا

O Allah, ease our burden on the Noble Writers,[141]

وَامْلَأْ لَنَا مِنْ حَسَنَاتِنَا صَحَائِفَنَا

fill our pages for us with our good deeds,

وَ لَا تُخْزِنَا عِنْدَهُمْ بِسُوْـءِ اَعْمَالِنَا

and degrade us not before them with our evil works!

اَللّٰهُمَّ اجْعَلْ لَنَا فِىْ كُلِّ سَاعَةٍ مِنْ سَاعَاتِهٖ

O Allah, appoint for us in each of the day’s hours

حَظًّا مِّنْ عِبَادِكَ

a share from Thy servants,

وَ نَصِيْبًا مِّنْ شُكْرِكَ

a portion of giving thanks to Thee,

وَ شَاهِدَ صِدْقٍ مِّنْ مَلَائِكَتِكَ

and a truthful witness among Thy angels!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

O Allah, bless Muhammad and his Household

وَاحْفَظْنَا مِنْ ۢ

and safeguard us from

بَيْنِ اَيْدِيْنَا وَ مِنْ خَلْفِنَا

before us and behind us,

وَ عَنْ اَيْمَانِنَا وَ عَنْ شَمَآئِلِنَا

from our right hands and our left hands

وَ مِنْ جَمِيْعِ نَوَاحِيْنَا حِفْظًا

and from all our directions,[142] a safeguarding that will

عَاصِمًا مِّنْ مَعْصِيَتِكَ

preserve from disobeying Thee,

هَادِيًا اِلٰى طَاعَتِكَ

guide to obeying Thee,

مُسْتَعْمِلًا لِمَحَبَّتِكَ

and be employed for Thy love!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

O Allah,bless Muhammad and his Household

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,

لِاِسْتِعْمَالِ الْخَيْرِ

to employ the good,

وَ هِجْرَانِ الشَّرِّ

stay away from the evil,

وَ شُكْرِ النِّعَمِ

give thanks for favours,

وَاتِّبَاعِ السُّنَنِ

follow the Sunna’s norms,

وَ مُجَانَبَةِ الْبِدَعِ

avoid innovations,

وَ الْاَمْرِ بِالْمَعْرُوْفِ

enjoin good behaviour,

وَ النَّهْىِ عَنِ الْمُنْكَرِ

forbid the disapproved,

وَ حِيَاطَةِ الْاِسْلَامِ

defend Islam,

وَانْتِقَاصِ الْبَاطِلِ وَ اِذْلَالِهٖ

diminish falsehood and abase it,

وَ نُصْرَةِ الْحَقِّ وَ اِعْزَازِهٖ

help the truth and exalt it,

وَ اِرْشَادِ الضَّآلِ

guide the misguided,

وَ مُعَاوَنَةِ الضَّعِيْفِ

assist the weak,

وَ اِدْرَاكِ اللَّهِيْفِ

 and reach out to the troubled!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ وَاجْعَلْهُ

O Allah, bless Muhammad and his Household and make this (day)

اَيْمَنَ يَوْمٍ عَهِدْنَاهُ

the most fortunate day we have known,

وَ اَفْضَلَ صَاحِبٍ صَحِبْنَاهُ

the most excellent companion we have accompanied,

وَ خَيْرَ وَقْتٍ ظَلِلْنَا فِيْهِ

and the best time in which we have lingered!

وَاجْعَلْنَا مِنْ

Place us among

اَرْضٰى مَنْ مَرَّ عَلَيْهِ اللَّيْلُ وَ النَّهَارُ مِنْ جُمْلَةِ خَلْقِكَ

the most satisfied of all Thy creatures whom night and day have passed by,

اَشْكَرَهُمْ لِمَا اَوْلَيْتَ مِنْ نِعَمِكَ

the most thankful of them for the favours Thou hast done,

وَ اَقْوَمَهُمْ بِمَا شَرَعْتَ مِنْ شَرَآئِعِكَ

the firmest of them in the laws Thou hast set down in the Shari’a,

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

O Allah, I call Thee to witness - and Thou art sufficient witness -

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

in this my day, this my hour, this my night, and this my resting place,

اَنِّىْ اَشْهَدُ اَنَّكَ اَنْتَ اللهُ الَّذِىْ

that I bear witness that Thou art Allah,

لَآ اِلٰهَ اِلاَّ اَنْتَ

other than whom there is no Allah,

قَآئِمٌۢ بِالْقِسْطِ

Upholding justice,

عَدْلٌ فى الْحُكْمِ

Equitable in judgement,

رَؤُوْفٌۢ بِالْعِبَادِ

Clement to the servants,[143]

مَالِكُ الْمُلْكِ

Master of the kingdom,[144]

رَحِيْمٌۢ بِالْخَلْقِ

Compassionate to the creatures,

وَ اَنَّ مُحَمَّدًا عَبْدُكَ وَ رَسُوْلُكَ

and that Muhammad is Thy servant and Thy messenger,

وَ خِيَرَتُكَ مِنْ خَلْقِكَ

Thy chosen from among Thy creatures.

حَمَّلْتَهٗ رِسَالَتَكَ فَاَدَّهَا

Thou didst charge him with Thy message and he delivered it;

وَ اَمَرْتَهٗ بِالنُّصْحِ لِاُمَّتِهٖ فَنَصَحَ لَهَا

Thou didst command him to counsel his community and he counselled it.

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

Give him for our sake the best Thou hast given any of Thy servants,

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!

اِنَّكَ اَنْتَ الْمَنَّانُ بِالْجَسِيْمِ

Thou art All-kind with immensity,

الْغَافِرُ لِلْعَظِيْمِ

the Forgiver of the great,

وَ اَنْتَ اَرْحَمُ مِنْ كُلِّ رَحِيْمٍ

and Thou art more merciful than every possessor of mercy!

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

يَا مَنْ تُحَلُّ بِهٖ عُقَدُ الْمَكَـارِهٖ

O He through whom the knots of detested things are untied!

وَ يَا مَنْ يُفْثَئُا بِهٖ حَدُّ الشَّدَآئِدِ

O He through whom the cutting edge of hardships is blunted!

وَ يَا مَنْ يُلْتَمَسُ مِنْهُ الْمَخْرَجُ اِلٰى رَوْحِ الْفَرَجِ

O He from whom is begged the outlet to the freshness of relief!

ذَلَّتْ لِقُدْرَتِكَ الصِّعَابُ

Intractable affairs yield to Thy power,

وَ تَسَبَّبَتْ بِلُطْفِكَ الْاَسْبَابُ

means are made ready by Thy gentleness,

وَ جَرٰى بِقُدْرَتِكَ الْقَضَآءُ

the decree goes into effect through Thy power,

وَ مَضَتْ عَلٰى اِرَادَتِكَ الْاَشْيَآءُ فَهِىَ

and all things proceed according to Thy desire.

بِمَشِيَّتِكَ دُوْنَ قَوْلِكَ مُؤْتَمِرَةٌ

By Thy desire they follow Thy command without Thy word

وَ بِاِرَادَتِكَ دُوْنَ نَهْيِكَ مُنْزَجِرَةٌ

and by Thy will they obey Thy bans without Thy prohibition.

اَنْتَ الْمَدْعُوُّ لِلْمُهِمَّاتِ

Thou art the supplicated in worries

وَ اَنْتَ الْمَفْزَعُ فِى الْمُلِمَّاتِ

and the place of flight in misfortunes;

لَا يَنْدَفِعُ مِنْهَا اِلاَّ مَا دَفَعْتَ

none of them is repelled unless Thou repellest,

وَ لَا يَنْكَشِفُ مِنْهَا اِلاَّ مَا كَشَفْتَ

none is removed unless Thou removest.

وَ قَدْ نَزَلَ بِىْ يَا رَبِّ مَا قَدْ تَكَاَدَّنِىْ ثِقْلُهٗ

Upon me has come down, My Lord, something whose weight burdens me

وَ اَلَّمَ بِىْ مَا قَدْ بَهَظَنِىْ حَمْلُهٗ

and upon me has fallen something whose carrying oppresses me.

وَ بِقُدْرَتِكَ اَوْرَدْتَهٗ عَلَىَّ

Through Thy power Thou hast brought it down upon me

وَ بِسُلْطَانِكَ وَجَّهْتَهٗ اِلَىَّ

and through Thy authority Thou hast turned it toward me.

فَلَا مُصْدِرَ لِمَآ اَوْرَدْتَ

None can send away what Thou hast brought,

وَ لَا صَارِفَ لِمَا وَجَّهْتَ

none can deflect what Thou hast turned,

وَ لَا فَاتِحَ لِمَا اَغْلَقْتَ

none can open what Thou hast closed,

وَ لَا مُغْلِقَ لِمَا فَتَحْتَ

none can close what Thou hast opened,

وَ لَا مُيَسِّرَ لِمَا عَسَّرْتَ

none can make easy what Thou hast made difficult,

وَ لَا نَاصِرَ لِمَنْ خَذَلْتَ

none can help him whom Thou hast abandoned.

فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

So bless Muhammad and his Household,

وَ افْتَحْ لِىْ يَا رَبِّ بَابَ الْفَرَجِ بِطَوْلِكَ

open for me, my Lord, the door of relief through Thy graciousness,

وَاكْسِرْ عَنِّىْ سُلْطَانَ الْهَمِّ بِحَوْلِكَ

break from me the authority of worry by Thy strength,

وَ اَنِلْنِىْ حُسْنَ النَّظَرِ فِيْمَا شَكَوْتُ

confer the beauty of Thy gaze upon my complaint,

وَ اَذِقْنِىْ حَلَاوَةَ الصُّنْعِ فِيْمَا سَاَلْتُ

let me taste the sweetness of benefaction in what I ask,

وَ هَبْ لِىْ مِنْ لَّدُنْكَ رَحْمَةً وَ فَرَجًا هَنِيْئًا

give me from Thyself mercy and wholesome relief,

وَ اجْعَلْ لِىْ مِنْ عِنْدِكَ مَخْرَجًا وَ حَيًّا

and appoint for me from Thyself a quick way out!

وَ لَا تَشْغَلْنِىْ بِالْاِهْتِمَامِ عَنْ

Distract me not through worry

تَعَاهُدِ فَرُوْضِكَ

from observing Thy obligations

وَاسْتِعْمَالِ سُنَّتِكَ

and acting in accordance with Thy prescriptions.

فَقَدْ ضِقْتُ لِمَا نَزَلَ بِىْ يَا رَبِّ ذَرْعًا

My capacity has been straitened, my Lord, by what has come down on me,

وَ امْتَلَأْتُ بِحَمْلِ مَا حَدَثَ عَلَىَّ هَمًّا

and I am filled with worry by carrying what has happened to me,

وَ اَنْتَ الْقَادِرُ عَلٰى

while Thou hast power

كَشْفِ مَا مُنِيْتُ بِهٖ

to remove what has afflicted me

وَ دَفْعِ مَا وَقَعْتُ فِيْهِ

and to repel that into which I have fallen.

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

اَللّٰهُمَّ اِنِّىْ اَعُوْذُ بِكَ مِنْ

O Allah, I seek refuge in Thee

هَيَجَانِ الْحِرْصِ

from the agitation of craving,

وَ سَوْرَةِ الْغَضَبِ

the violence of wrath,

وَ غَلَبَةِ الْحَسَدِ

the domination of envy,

وَ ضَعْفِ الصَّبْرِ

the frailty of patience,

وَ قِلَّةِ الْقَنَاعَةِ

the lack of contentment,

وَ شَكَاسَةِ الْخُلْقِ

surliness of character,

وَ اِلْحَاحِ الشَّهْوَةِ

urgency of passion,

وَ مَلَكَةِ الْحَمِيَّةِ

the disposition to vehemence,

وَ مُتَابَعَةِ الْهَوٰى

following caprice,[145]

وَ مُخَالَفَةِ الْهُدٰى

opposing guidance,

وَ سِنَةِ الْغَفْلَةِ

the sleep of heedlessness,

وَ تَعَاطِىْ الْكُلْفَةِ

undertaking the toilsome,

وَ اِيْثَارِ الْبَاطِلِ عَلَى الْحَقِّ

preferring falsehood over truth,

وَ الْاِصْرَارِ عَلَى الْمَاثَمِ

persisting in sin,

وَ اِسْتِسْغَارِ الْمَعْصِيْةِ

making little of disobedience,

وَ اسْتِكْبَارِ الطَّاعَةِ

making much of obedience,

وَ مُبَاهَاةِ الْمُكْثِرِيْنَ

vying with the wealthy,

وَ الْاِزْرَاءِ بِالْمُقِلِّيْنَ

disparaging the poor,

وَ سُوْٓـءِ الْوِلَايَةِ لِمَنْ تَحْتَ اَيْدِيْنَا

guarding badly over those in our hands,

وَ تَرْكِ الشُّكْرِ لِمَنِ اسْطَنَعَ الْعَارِفَةَ عِنْدَنَا

failing to thank those who have done good to us,

اَوْ اَنْ نَعْضُدَ ظَالِمًا

aiding a wrongdoer,

اَوْ نَخْذُلَ مَلْهُوْفًا

abandoning someone troubled,

اَوْ نَرُوْمَ مَا لَيْسَ لَنَا بِحَقٍّ

wanting what is not rightfully ours,

اَوْ نَقُوْلَ فِى الْعِلْمِ بِغَيْرِ عِلْمٍ

and speaking about knowledge without knowing.

وَ نَعُوْذُ بِكَ

We seek refuge in Thee from

اَنْ نَنْطَوِىَ عَلٰى غِشِّ اَحَدٍ

harbouring dishonesty toward anyone,

وَ اَنْ نُعْجِبَ بِاَعْمَالِنَا

being pleased with our works,

وَ نَمُدَّ فِىْ اٰمَالِنَا

and stretching out our expectations.

وَ نَعُوْذُ بِكَ

We seek refuge in Thee from

مِنْ سُوْٓـءِ السَّرِيْرَةِ

ill-mindedness,

وَاحْتِقَارِ الصَّغِيْرَةِ

looking down on the small,

وَ اَنْ يَسْتَحْوِذَ عَلَيْنَا الشَّيْطَانُ

Satan’s gaining mastery over us,

اَوْ يَنْكُبَنَا الزَّ مَانُ

time’s afflicting us,

اَوْ يَتَهَضَّمْنَا السُّلْطَانُ

and the sovereign’s oppressing us.

وَ نَعُوْذُ بِكَ

We seek refuge in Thee from

مِنْ تَنَاوُلِ الْاِسْرَافِ

acting with prodigality

وَ مِنْ فِقْدَانِ الْكَفَاْفِ

and not having sufficiency.

وَ نَعُوْذُ بِكَ

We seek refuge in Thee from

مِنْ شَمَاتَةِ الْاَعْدَآءِ

the gloating of enemies,

وَ مِنَ الْفَقْرِ اِلَى الْاَكْفَآءِ

indigent need for equals,

وَ مِنْ مَعِيْشَةٍ فِىْ شِدَّةٍ

living in hardship,

وَ مِيْتَةٍ عَلٰى غَيْرِ عُدَّةٍ

and dying without readiness.

وَ نَعُوْذُ بِكَ مِنَ

We seek refuge in Thee from

الْحَسْرَةِ الْعُظْمٰى

the most dreadful remorse,

وَ الْمُصِيْبَةِ الْكُبْرٰى

the greatest affliction,

وَ اَشْقَى السَّقَاءِ

the most wretched wretchedness,

وَ سُوْٓـءِ الْمَاٰبِ

the evil end to the journey,

وَ حِرْمَانِ الثَّوَابِ

the deprivation of reward,

وَ حُلُوْلِ الْعِقَابِ

and the advent of punishment.

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

O Allah, bless Muhammad and his Household

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!

يَآ اَرْحَمَ الرَّاحِمِيْنَ

O Most Merciful of the merciful!


 

 

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

O Allah, bless Muhammad and his Household,

وَ صَيِّرْنَا اِلٰى مَحْبُوْبِكَ مِنَ التَّوْبَةِ

make us go to the repentance that Thou lovest

وَ اَزِلْنَا عَنْ مَكْرُوْهِكَ مِنَ الْاِصْرَارِ

and make us leave the persistence that Thou hatest!

اَللّٰهُمَّ وَ مَتٰى وَقَفْنَا بَيْنَ نَقْصَيْنَ فِىْ دِيْنٍ اَوْ دُنْيَا

O Allah, when we halt before two decreases, in religion or in this world,

فَاَوْقِعِ النَّقْصَ بِاَسْرَعِهِمَا فَنَاءً

let the decrease fall upon that which passes quickly

وَاجْعَلِ التَّوْبَةَ فِىْ اَطْوَلِهِمَا بَقَاءً

and relent in that which lasts the longer!

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,

فَمِلْ بِنَا اِلٰى مَا يُرْضِيْكَ عَمَّا

incline us toward that which makes Thee pleased

وَ اَوْهِنْ قُوَّتَنَا عَمَّا يُسْخِطُكَ عَلَيْنَا

and weaken our strength in that which displeases Thee!

وَ لَا تُخَلِّ فِىْ ذٰلِكَ بَيْنَ نُفُوْسِنَا وَاخْتِيَارِهَا فَاِنَّهَا

Leave not our souls alone to choose in that,

مُخْتَارَةٌ لِلْبَاطِلِ اِلاَّ مَا وَفَّقْتَ

for they choose falsehood except inasmuch as Thou givest success,

اَمَّارَةٌ بِالسُّوْٓـءِ اِلاَّ مَا رَحِمْتَ

and they command to evil except inasmuch as Thou hast mercy![146]

اَللّٰهُمَّ وَ اِنَّكَ

O Allah, thou

مِنَ الضُّعْفِ خَلَقْتَنَا

created us from frailty,[147]

وَ عَلٰى الْوَهْنِ بَنَيْتَنَا

 built us up from feebleness,

وَ مِنْ مَآءٍ مَهِيْنٍ ابْتَدَاْتَنَا

 and began us from a mean water;[148]

فَلَا حَوْلَ لَنَا اِلاَّ بِقُوَّتِكَ

 we have no force except through Thy strength

وَ لَا قُوَّةَ لَنَا اِلاَّ بِعَوْنِكَ

 and no strength except through Thy help.

فَاَيِّدْنَا بِتَوْفِيْقِكَ

So confirm us by giving us success,

وَ سَدِّدْنَا بِتَسْدِيْدِكَ

point us the right way by Thy pointing,

وَ اَعْمِ اَبْصَارَ قُلُوْبِنَا عَمَّا خَالَفَ مَحَبَّتَكَ

blind the eyes of our hearts toward everything opposed to Thy love,

وَ لَا تَجْعَلْ لِشَىْءٍ مِّنْ جَوَارِحِنَا نُفُوْذًا فِىْ مَعْصِيَتِكَ

and set not in any of our limbs passage to disobeying Thee!

اَللّٰهُمَّ فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ وَاجْعَلْ

O Allah, bless Muhammad and his Household and assign

هَمَسَاتِ قُلُوْبِنَا

the whisperings of our hearts,

وَ حَرَكَاتِ اَعْضَائِنَا

the movements of our members,

وَ لَمَحَاتِ اَعْيُنِنَا

the glances of our eyes,

وَ لَهَجَاتِ اَلْسِنَتِنَا

and the idioms of our tongues,

فِىْ مُوْجِبَاتِ ثَوَابِكَ

to that which makes incumbent Thy reward,

حَتّٰى لَا تَفُوْتَنَا حَسَنَةٌ نَسْتَحِقُّ بِهَا جَزَآئِكَ

lest a good deed slip by us, through which we might deserve Thy repayment,

وَ لَا تَبْقٰى لَنَا سَيِّئَةٌ نَسْتَوْجِبُ بِهَا عِقَابَكَ

or an evil deed remain with us, by which we might merit Thy punishment!


 

 

وَ كَانَ مِنْ دُعَآئِهٖ  فِي اللَّجَاِ اِلَى اللَّهِ تَعَالٰى

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

اَللّٰهُمَّ

O Allah,

اِنْ تَشَاْ تَعْفُ عَنَّا فَبِفَضْلِكَ

 if Thou willest, Thou wilt pardon us through Thy bounty

وَاِنْ تَشَاْ تُعَذِّبْنَا فَبِعَدْلِكَ

and if Thou willest, Thou wilt chastise us through Thy justice.

فَسَهِّلْ لَنَا عَفْوَكَ بِمَنِّكَ

So make our ways smooth to Thy pardon through Thy kindness

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

and none of us can reach deliverance without Thy pardon!

يَا غَنِىَّ الْاَغْنِيَآءِ هَا نَحْنُ عِبَادُكَ بَيْنَ يَدَيْكَ

O Richest of the rich! Here we are, Thy servants, before Thee.

وَ اَنَا اَفْقَرُ الْفُقَرَآءِ اِلَيْكَ

I am the neediest of the needy toward Thee,

فَاجْبُرْ فَاقَتَنَا بِوُسْعِكَ

so redress our neediness through Thy plenty

وَ لَا تَقْطَعْ رَجَائَنَا بِمَنْعِكَ فَتَكُوْنَ

and cut us not off from our hopes through Thy withholding, lest Thou

قَدْ اَشْقَيْتَ مَنِ اسْتَسْعَدَ بِكَ

makest wretched him who seeks felicity through Thee

وَ حَرَمْتَ مَنِ اسْتَرْفَدَ فَضْلَكَ

and deprivest him who seeks help from Thy bounty!

فَاِلٰى مَنْ حِيْنَئِذٍ مُنْقَلِبُنَا عَنْكَ

Then to whom would we return after Thee?

وَ اِلٰى اَيْنَ مَذْهَبُنَا عَنْ بَابِكَ

Where would we go from Thy gate?

سُبْحَانَكَ نَحْنُ

Glory be to Thee! We are

الْمُضْطَرُّوْنَ الَّذِيْنَ اَوْجَبْتَ اِجَابَتَهُمْ

the distressed, the response to whom Thou hast made incumbent,

وَ اَهْلُ السُّوْٓـءِ الَّذِيْنَ وَعَدْتَ الْكَشْفَ عَنْهُمْ

the people from whom Thou hast promised to remove the evil.[149]

وَ اَشْبَهُ الْاَشْيَآءِ بِمَشِيَّتِكَ

That thing most resembling Thy will

وَ اَوْلَى الْاُمُوْرِ بِكَ فِىْ عَظَمَتِكَ

and that affair most worthy for Thee in Thy mightiness is

رَحْمَةُ مَنِ اسْتَرْحَمَكَ

showing mercy to him who asks Thee for mercy

وَ غَوْثُ مَنِ اسْتَغَاثَ بِكَ

and helping him who seeks help from Thee.

فَارْحَمْ تَضَرُّعَنَا اِلَيْكَ

So show mercy upon our pleading with Thee

وَ اَغْنِنَا اِذْ طَرَحْنَا اَنْفُسَنَا بَيْنَ يَدَيْكَ

and free us from need when we throw ourselves before Thee!

اَللّٰهُمَّ اِنَّ الشَّيْطَانَ قَدْ شَمِتَ بِنَا اِذْ شَايَعْنَاهُ عَلٰى مَعْصِيَتِكَ

O Allah, Satan will gloat over us if we follow him in disobeying Thee,

فَصَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

so bless Muhammad and his Household

وَ لَا تُشْمِتْهُ بِنَا بَعْدَ

and let him not gloat over us after we have

تَرْكِنَا اِيَّاهُ لَكَ

renounced him for Thee

وَ رَغْبَتِنَا عَنْهُ اِلَيْكَ

and beseeched Thee against him!


 

 

وَ كَانَ مِنْ دُعَآئِهٖ  بِخَوَاتِمِ الْخَيْرِ

11. His Supplication for Good Outcomes

يَا مَنْ ذِكْرُهٗ شَرَفٌ لِلذَّاكِرِيْنَ

O He remembering whom brings honourto those who remember!

وَ يَا مَنْ شُكْرُهٗ فَوْزٌ لِلشَّاكِرِيْنَ

O He thanking whom brings triumph to those who give thanks!

وَ يَا مَنْ طَاعَتُهٗ نَجَاةٌ لِلْمُطِيْعِيْنَ

O He obeying whom brings deliverance to those who obey!

صَلِّ عَلٰى مُحَمَّدٍ وَّاٰلِهٖ وَاشْغَلْ

Bless Muhammad and his Household, and divert

قُلُوْبَنَا بِذِكْرِكَ عَنْ كُلِّ ذِكْرٍ

our hearts through remembering Thee from every act of remembrance,

وَاَلْسِنَتَنَا بِشُكْرِكَ عَنْ كُلِّ شُكْرٍ

our tongues through thanking Thee from every act of thanksgiving,

وَ جَوَارِحَنَا بِطَاعَتِكَ عَنْ كُلِّ طَاعَةٍ

our limbs through obeying Thee from every act of obedience!

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

لَا تُدْرِكُنَا فِيْهِ تَبِعَةٌ

no ill consequence visits us

وَ لَا تَلْحَقُنَا فِيْهِ سَاْمَةٌ حَتّٰى

or weariness overtakes us!

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.

وَاِذَا انْقَضَتْ اَيَّامُ حَيٰوتِنَا

And when the days of our life have passed by,

وَتَصَرَّمَتْ مُدَدُ اَعْمَارِنَا

the terms of our lifetimes have elapsed,

وَاسْتَحْضَرَتْنَا دَعْوَتُكَ الَّتِىْ لَا بُدَّ مِنْهَا وَ مِنْ اِجَابَتِهَا

and Thy call, which must come and be answered, summons us forth,

فَصَلِّ عَلٰى مُحَمَّدٍ وَاٰلِهٖ

then bless Muhammad and his Household

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

ذَنْۢبٍ اِجْتَرَحْنَاهُ

a sin that we committed

وَ لَا مَعْصِيَةً اِقْتَرَفْنَاهَا

or an act of disobedience that we performed!

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!

اِنَّكَ رَحِيْمٌ بِمَنْ دَعَاكَ

Verily Thou art compassionate to him who supplicates Thee,

وَ مُسْتَجِيْبٌ لِمَنْ نَادَاكَ

the responder to him who calls upon Thee!


 

 

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:

يَحْجُبُنِىْ

I am prevented by

اَمْرٌ اَمَرْتَ بِهٖ فَاَبْطَئْاتُ عَنْهُ

a command Thou hast commanded in which I have been slow,

وَ نَهْىٌ نَهْيَتَنِىْ عَنْهُ فَاَسْرَعْتُ اِلَيْهِ

a prohibition Thou hast prohibited toward which I have hurried,

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

I am urged to ask Thee by Thy gratuitous bounty upon him who

اَقْبَلَ بِوَجْهِهٖ اِلَيْكَ

turns his face toward Thee

وَ وَفَدَ بِحُسْنِ ظَنِّهٖ اِلَيْكَ

and comes to Thee with a good opinion,

اِذْ جَمِيْعُ اِحْسَانِكَ تَفَضُّلٌ

since all Thy beneficence is gratuitous bounty

وَاِذْ كُلُّ نِعَمَكَ ابْتِدَاءٌ

and every one of Thy favours a new beginning!

فَهَآ اَنَا ذَا يَا اِلٰهِىْ

So here I am, my Allah,

وَاقِفٌۢ بِبَابِ عِزِّكَ وُقُوْفَ الْمُسْتَسْلِمِ الذَّلِيْلِ

standing at the gate of Thy might, the standing of the lowly, the surrendered,

وَسَآئِلُكَ عَلَى الْحَيَآءِ مِنِّىْ سَوَالَ الْبَائِسِ الْمُعِيْلِ

asking Thee in my shame, the asking of the destitute, the pitiful,

مُقِرٌّ لَكَ بِاَنِّىْ

admitting to Thee that

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

and in none of my states was I ever without Thy Kindness.

فَهَلْ يَنْفَعُنِىْ يَا اِلٰهِىْ اِقْرَارِىْ عِنْدَكَ بِسُوْٓـءِ مَا اكْتَسَبْتُ

Will it profit me, my Allah, to admit to Thee the evil of what I have earned?

وَ هَلْ يُنْجِيْنِى مِنْكَ اعْتِرَافِىْ لَكَ بِقَبِيْحِ مَا ارْتَكَبْتُ

Will it save me from Thee to confess the ugliness of what I have done?

اَمْ اَوْجَبْتَ لِيْ فِيْ مَقَامِي هٰذَا سُخْطَكَ

Or wilt Thou impose upon me in this my station Thy displeasure?

اَمْ لَزِمَنِىْ فِىْ وَقْتِ دُعَاىَ مَقْتُكَ

Will Thy hate hold fast to me in the time of my supplication?

سُبْحَانَكَ

Glory be to Thee!

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

Rather, I say, the words of a lowly servant,

الظَّالِمِ لِنَفْسِهٖ

having wronged himself

الْمُسْتَخِفِّ بِحُرْمَةِ رَبِّهٖ

and made light of his Lord’s inviolability,

الَّذِىْ عَظُمَتْ ذُنُوْبُه فَجَلَّتْ

and whose sins are dreadful, great,

وَ اَدْبَرَتْ اَيَّامُه فَوَلَّتْ

whose days have parted, fled,

حَتّٰى اِذَا رَاٰى

until, when he sees

مُدَّةَ الْعَمَلِ قَدِ انْقَضَتْ

the term of his works expired

وَ غَايَةَ الْعُمُرِ قَدِ انْتَهَتْ

and the limit of his lifetime reached

وَ اَيْقَنَ اَنَّه

and knows with certainty that he has

لَا مَحِيْصَ لَه مِنْكَ

no escape from Thee,

وَ لَا مَهْرَبَ لَه عَنْكَ

no place to flee from Thee,

تَلَقَّاكَ بِلْاِنَابَةِ

he turns his face toward Thee in repeated turning,

وَ اَخْلَصَ لَكَ التَّوْبَةَ

makes his repentance toward Thee sincere,

فَقَامَ اِلَيْكَ بِقَلْبٍ طَاهِرٍ نَقِىٍّ

stands before Thee with a pure and purified heart,

ثُمَّ دَعَاكَ بِصَوْتٍ حَآئِلٍ خَفِىٍّ

then supplicates Thee with a feeble, quiet voice.

قَدْ تَطَاْ طَاَ لَكَ فَانْحَنٰى

He is bowed before Thee, bent,

وَنَكَّسَ رَاْسَه فَاَنْثَنٰى

his head lowered, thrown down,

قَدْ اَرْعَشَتْ خَشْيَتُه رِجْلَيْهِ

his legs shaking in fear,

وَ غَرَّقَتْ دُمُوْعُه خَدَّيْهِ

his tears flooding his cheeks.

يَدْعُوْكَ بِيَا اَرْحَمَ الرَّاحِمِيْنَ

He supplicates Thee: O Most Merciful of the merciful!

وَ يَا اَرْحَمَ مَنِ انْتَابَهُ الْمُسْتَرْحِمُوْنَ

O Most Merciful of those toward whom seekers of mercy keep on turning!

وَ يَا اَعْطَفَ مَنْ اَطَافَ بِهِ الْمُسْتَغْفِرُوْنَ

O Tenderest of those around whom run seekers of forgiveness!

وَ يَا مَنْ عَفْوُه اَكْثَرُ مِنْ نَقِمَتِهٖ

O He whose pardon is greater than His vengeance!

وَ يَا مَنْ رِضَاهُ اَوْفَرُ مِنْ سَخَطِهٖ

O He whose good pleasure is more abundant than His anger![150]

وَ يَا مَنْ تَحَمَّدَ اِلٰى خَلْقِهٖ بِحُسْنِ التَّجَاوُرِ

O He who seeks His creatures’ praise with excellent forbearance!

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

O He who seeks to heal their corruption through repentance!

وَ يَا مَنْ رَضِىَ مِنْ فِعْلِهِمْ بِالْيَسِيْرِ

O He who is pleased with the easy of their acts!

وَ يَا مَنْ كَافٰى قَلِيْلَهُمْ بِالْكَثِيْرِ

O He who recompenses with the much their little!

وَ يَا مَنْ ضَمِنَ لَهُمْ اِجَابَةً الدُّعَآءِ

O He who has made himself accountable to them to respond to supplication![152]

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

nor am I the most blameworthy to offer excuses which Thou hast accepted,

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

I repent to Thee in this my station, the repentance of one

نَادِمٍ عَلٰى مَا فَرَطَ مِنْهُ

remorseful over what preceded from him hastily,

مُشْفِقٍ مِمَّا اجْتَمَعَ عَلَيْهِ

apprehensive of what has gathered around him,

خَالِصِ الْحَيَآءِ مِمَّا وَقَعَ فِيْهِ

pure in shame for that into which he has fallen,

عَالِمَ

knowing that

بِاَنَّ الْعَفْوَ عَنِ الذَّنْبِ الْعَظِيْمِ لَا يَتَعَاظَمُكَ

pardoning great sins is nothing great for Thee.[153]

وَ اَنَّ التَّجَاوُزَ عَنِ الْاِثْمِ الْجَلِيْلِ لَا يَسْتَصْعِبُكَ

overlooking enormous misdeeds is not difficult for Thee,

وَ اَنَّ احْتِمَالَ الْجِنَايَاتِ الْفَاحِشَةِ لَا يَتَكَاَدُكَ

putting up with indecent crimes does not trouble Thee,

وَ اَنَّ اَحَبَّ عِبَادِكَ اِلَيْكَ مَنْ

and the most beloved of Thy servants to Thee is he who

تَرَكَ الْاِسْتِكْبَارَ عَلَيْكَ

refrains from arrogance before Thee,

وَ جَانَبَ الْاِصْرَارَ

pulls aside from persistence,

وَ لَزِمَ الْاِسْتِغْفَارَ

and holds fast to praying forgiveness!

وَ اَنَا اَبْرَءُ اِلَيْكَ مِنْ اَنْ اَسْتَكْبِرَ

I am clear before Thee of arrogance,

وَ اَعُوْذُبِكَ مِنْ اَنْ اُصِرَّ

I seek refuge in Thee from persistence,

وَاَسْتَغْفِرُكَ لِمَا قَصَّرْتُ فِيْهِ

I pray forgiveness from Thee for shortcomings,

وَاَسْتَعِيْنُ بِكَ عَلٰى مَا عَجَزْتُ عَنْهُ

I seek help from Thee in incapacity!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

O Allah, bless Muhammad and his Household,

وَ هَبْ لِىْ مَا يَجِبُ عَلَىَّ لَكَ

dispense with what is incumbent upon me toward Thee,

وَ عَافِنِىْ مِمَّا اَسْتَوْجِبُه مِنْكَ

release me from what I merit from Thee,

وَ اَجِرْنِىْ مِمَّا يَخَافُه اَهْلُ الْاِسَائَةِ

and grant me sanctuary from what the evildoers fear!

فَاِنَّكَ مَلِىْءٌّ بِالْعَفْوِ

For Thou art full of pardon,

مَرْجُوٌّ لِلْمَغْفِرَةِ

the hoped-for source of forgiveness,

وَ مَعْرُوْفٌ بِالتَّجَاوُزِ

well known for Thy forbearance.

لَيْسَ لِحَاجَتِىْ مَطْلَبٌ سِوَاكَ

My need has no object but Thee,

وَ لَا لِذَنْبِىْ غَافِرٌ غَيْرُكَ

my sin no forgiver other than Thee

حَاشَاكَ

 - could that be possible?

وَ لَا اَخَافُ عَلٰى نَفْسِىْ اِلاَّ اِيَّاكَ

I have no fear for myself except from Thee;

اِنَّكَ اَهْلُ التَّقْوٰى وَ اَهْلُ الْمَغْفِرَةِ

Thou art worthy of reverential fear, and worthy to forgive![154]

صَلِّ عَلٰى مُحَمَّدٍ وَّاٰلِ مُحَمَّدٍ

Bless Muhammad and his Household,

وَاقْضِ حَاجَتِىْ

grant my need,

وَاَنْجِحْ طَلِبَتِىْ

answer my request favourably,

وَاغْفِرْ ذَنْبِىْ

forgive my sin,

وَ اٰمِنْ خَوْفَ نَفْسِىْ

and give me security from fear for myself!

اِنَّكَ عَلٰى كُلِّ شَىْءٍ قَدِيْرٌ

Thou art powerful over everything,[155]

وَ ذٰلِكَ عَلَيْكَ يَسِيْرٌ

and that is easy for Thee.

اٰمِيْنَ يَا رَبِّ الْعٰلَمِيْنَ.

Amen, Lord of the worlds!


 

 

وَ كَانَ مِنْ دُعَآئِهٖ فِي طَلَبِ الْحَوَائِجِ إِلَى اللَّهِ تَعَالَى

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

اَللّٰهُمْ

O Allah,

يَا مُنْتَهٰى مَطْلَبِ الْحَاجَاتِ

O ultimate object of needs!

وَ يَا مَنْ عِنْدَه نَيْلُ الطَّلِبَاتِ

O He through whom requests are attained!

وَ يَا مَنْ لَا يَبِيْعُ نِعَمَه بِالْاَثْمَانِ

O He whose favours are not bought by prices!

وَ يَا مَنْ لَا يُكَدِّرُ عَطَايَاهُ بِالْاِمْتِنَانِ

O He who does not muddy His gifts by the imposition of obligations!

وَ يَا مَنْ يُسْتَغْنٰى بِهٖ وَ لَا يُسْتَغْنٰى عَنْهُ

O He along with whom nothing is needed and without whom nothing can be done!

وَ يَا مَنْ يُرْغَبُ اِلَيْهِ وَ لَا يُرْغَبُ عَنْهُ

O He toward whom desire is ever directed and never turned away!

وَ يَا مَنْ لَا تُفْنِىْ خَزَآئِنَهُ الْمَسَآئِلُ

O He whose treasuries cannot be exhausted by demands!

وَ يَا مَنْ لَا تُبَدِّلُ حِكْمَتَهُ الْوَسَآئِلُ

O He whose wisdom cannot be altered by any means!

وَ يَا مَنْ لَا تَنْقَطِعُ عَنْهُ حَوَآئِجُ الْمُحْتَاجِيْنَ

O He from whom the needs of the needy are never cut off!

وَ يَا مَنْ لَا يُعَنِّيْهِ دُعَآءُ الدَّاعِيْنَ

O He who is not distressed by the supplications of the supplicators!

تَمَدَّحْتَ بِالْغَنَآءِ عَنْ خَلْقِكَ

Thou hast lauded Thyself for having no need for Thy creatures,

وَاَنْتَ اَهْلُ الْغِنٰى عَنْهُمْ

and it suits Thee to have no need for them,

وَ نَسَبْتَهُمْ اِلَى الْفَقْرِ

and Thou hast attributed to them poverty,

وَ هُمْ اَهْلُ الْفَقْرِ اِلَيْكَ

and it suits them to be poor toward Thee.[156]

فَمَنْ حَاوَلَ سَدَّ خَلَّتِهٖ مِنْ عِنْدِكَ

So he who strives to remedy his lack through what is with Thee

وَ رَامَ صَرْفَ الْفَقْرِ عَنْ نَفْسِهٖ بِكَ

and wishes to turn poverty away from himself through Thee

فَقَدْ طَلَبَ حَاجَتَه فِىْ مَظَآنِّهَا

has sought his need in the most likely place

وَ اَتٰى طَلِبَتَه مِنْ وَجْهِهَا

and come to his request from the right quarter.

وَ مَنْ تَوَجَّهَ بِحَاجَتِهٖ اِلٰى اَحَدٍ مِنْ خَلْقِكَ

But he who turns in his need toward one of Thy creatures

اَوْ جَعَلَه سَبَبَ نُجْحِهَا دُوْنَكَ

or assigns the cause of its being granted to other than Thee,

فَقَدْ تَعَرَّضَ لِلْحِرْمَانِ

has exposed himself to deprivation

وَاسْتَحَقَّ مِنْ عِنْدِكَ فَوْتَ الْاِحْسَانِ

and deserves to miss Thy beneficence.

اَللّٰهُمَّ وَلِىْ اِلَيْكَ حَاجَةٌ

O Allah, I have a need of Thee:

قَدْ قَصَّرَ عَنْهَا جُهْدِىْ

My exertion has fallen short of it

وَ تَقَطَّعَتْ دُوْنَهَا حِيَلِىْ

and my stratagems have been cut back before reaching it.

وَ سَوَّلَتْ لِىْ نَفْسِىْ رَفْعَهَا اِلٰى مَنْ

My soul induced me to present it to him who

يَرْفَعُ حَوَآئِجَه اِلَيْكَ

presents his needs to Thee

وَ لَا يَسْتَغْنِىْ فِىْ طَلِبَاتِهٖ عَنْكَ وَ هِىَ

and can do nothing without Thee in his requests, but this is

زَلَّةٌ مِّنْ زَلَلِ الْخَاطِئِيْنَ

one of the slips of the offenders,

وَ عَثْرَتٌ مِّنْ عَثَرَاتِ الْمُذْنِبِيْنَ

one of the stumbles of the sinners!

ثُمَّ انْتَبَهْتُ بِتَذْكِرِيْرِكَ لِىْ مِنْ غَفْلَتِىْ

Then through Thy reminding me, I was aroused from my heedlessness,

وَ نَهَضْتُ بِتَوْفِيْقِكَ مِنْ زَلَّتِىْ

through Thy giving success, I stood up from my slip,

وَ رَجَعْتُ وَ نَكَصْتُ بِتَسْدِيْدِكَ عَنْ عَثْرَتِىْ

and through Thy pointing the way, I returned and withdrew from my stumble.

وَ قُلْتُ سُبْحَانَ رَبِّىْ

I said: Glory to my Lord!

كَيْفَ يَسْئَلُ مُحْتَاجٌ مُحْتَاجًا

How can the needy ask from the needy?

وَ اَنّٰى يَرْغَبُ مُعْدِمٌ اِلٰى مُعْدِمٍ

How can the destitute beseech the destitute?

فَقَصَدْتُكَ يَا اِلٰهِىْ بِالرَّغْبَةِ

So I went straight to Thee, my Allah, in beseeching,

وَ اَوْفَدْتُ عَلَيْكَ رَجَآئِىْ بِالثِّقَةِ بِكَ

and I sent Thee my hope with trust in Thee.

وَ عَلِمْتُ

I came to know that

اَنَّ كَثِيْرُ مَا اَسْئَلُكَ يَسِيْرٌ فِىْ وُجْدِكَ

the many I request from Thee are few before Thy wealth,

وَ اَنَّ خَطِيْرَ مَا اَسْتَوْهِبُكَ حَقِيْرٌ فِىْ وُسْعِكَ

the weighty I ask from Thee is vile before Thy plenty;

وَ اَنَّ كَرَمَكَ لَا يُضِيْقُ عَنْ سُوَالِ اَحَدٍ

Thy generosity is not constrained by anyone’s asking,

وَ اَنَّ يَدَكَ بِالْعَطَايَا اَعْلٰى مِنْ كُلِّ يَدٍ

Thy hand is higher in bestowing gifts than every hand!

اَللّٰهُمَّ فَصَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

O Allah, so bless Muhammad and his Household,

وَاحْمِلْنِىْ بِكَرَمِكَ عَلَى التَّفَضُّلِ

take me through Thy generosity to Thy gratuitous bounty

وَ لَا تَحْمِلْنِىْ بِعَدْلِكَ عَلَى الْاِسْتِحْقَاقِ

and take me not through Thy justice to what I deserve!

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

O Allah, bless Muhammad and his Household,

وَ كُنْ لِدُعَائِىْ مُجِيْبًا

respond to my supplication,

وَ مِنْ نِدَائِىْ قَرِيْبًا

come near my call,

وَ لِتَضَرُّعِىْ رَاحِمًا

have mercy on my pleading,

وَ لِصَوْتِىْ سَامِعًا

listen to my voice,

وَ لَا تَقْطَعْ رَجَائِىْ عَنْكَ

cut not short my hope for Thee,

وَ لَا تَبُتَّ سَبَبِىْ مِنْكَ

sever not my thread to Thee,

وَ لَا تُوَجِّهْنِىْ فِىْ حَاجَتِىْ هٰذِهٖ وَ غَيْرِهَا اِلٰى سِوَاكَ

turn not my face in this my need, and other needs, away from Thee,

وَ تَوَلَّنِىْ

attend for my sake to

بِنُجْحِ طَلِبَتِىْ

the fulfilment of my request,

وَ قَضَاءِ حَاجَتِىْ

the granting of my need,

وَ نَيْلِ سُؤْلِىْ

and the attainment of what I have asked

قَبْلِ زَوَالِىْ عَنْ مَوْقِفِىْ هٰذَا

before I leave this place

بِتَيْسِيْرِكَ اِلَى الْعَسِيْرِ

through Thy making easy for me the difficult

وَ حُسْنِ تَقْدِيْرِكَ لِىْ فِىْ جَمِيْعَ الْاُمُوْرِ

and Thy excellent ordainment for me in all affairs!

وَ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

Bless Muhammad and his Household

صَلٰوةً دَآئِمَةً نَامِيَةً

with a permanent, ever-growing blessing,

لَاانْقِطَاعَ لِاَبَدِهَا

whose perpetuity has no cutting off

وَ لَا مُنْتَهٰى لِاَمَدِهَا

and whose term knows no limit,

وَاجْعَلْ ذٰلِكَ عَوْنًا لِىْ

and make that a help to me

وَسَبَبًا لِنَجَاحِ طَلِبَتِىْ

and a cause for the granting of my request!

اِنَّكَ وَاسِعٌ كَرِيْمٌ

Thou art Boundless, Generous!

وَ مِنْ حَاجَتِىْ يَا رَبِّ كَذَا وَكَذَا

And of my needs, My Lord, are such and such.

وَ تَذْكُرُ حَاجَتَكَ ثُمَّ تَسْجُدُ وَ تَقُولُ فِي سُجُوْدِكَ

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

فَضْلُكَ اٰنَسَنِىْ

Thy bounty has comforted me

وَاِحْسَانُكَ دَلَّنِىْ

and Thy beneficence has shown the way,

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

O He from whom is not concealed news of the aggrieved!

وَ يَا مَنْ لَا يَحْتَاجُ فِىْ قَصَصِهِمْ اِلٰى شَهَادَاتِ الشَّاهِدِيْنَ

O He who has no need to be told about them by the witnessing of the witnesses!

وَ يَا مَنْ قَرُبَتْ نُصْرَتُه مِنَ الْمَظْلُوْمِيْنَ

O He who whose help is near to the wronged!

وَ يَا مَنْ بَعُدَ عَوْنُه عَنِ الظَّالِمِيْنَ

O He whose aid is far from the wrongdoers!

قَدْ عَلِمَتْ يَا اِلٰهِىْ

Thou knowest, my Allah,

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,

بَطَرًا فِىْ نِعْمَتِكَ عِنْدَه

showing thereby ingratitude toward Thy favour upon him

وَاغْتِرَارًا بِنَكِيْرِكَ عَلَيْهِ

and delusion concerning what Thou hast denied him.

اَللّٰهُمَّ فَصَلِّ عَلٰى مُحَمَّدٍ وَّاٰلِهٖ

O Allah, so bless Muhammad and his Household,

وَ خُذْ ظَالِمِىْ وَ عَدُوِّىْ عَنْ ظُلْمِىْ بِقُوَّتِكَ

keep my wrongdoing enemy from wronging me through Thy strength,

وَافْلُلْ حَدَّه عَنِّىْ بِقُدْرَتِكَ

blunt his blade toward me through Thy power,

وَاجْعَلْ لَه شُغْلًا فِيْمَا يَلِيْهِ

and assign to him a diversion in that which is close to him

وَعَجْزًا عَمَّا يُنَاوِيْهِ

and the inability to reach his enemy!

اَللّٰهُمَّ وَ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

O Allah, bless Muhammad and his Household,

وَ لَا تُسَوِّغْ لَه ظُلْمِىْ

let the wrongdoer not find it easy to wrong me,

وَ اَحْسِنْ عَلَيْهِ عَوْنِىْ

give me good help against him,

وَاعْصِمْنِىْ مِنْ مِثْلِ اَفْعَالِهٖ

preserve me from the like of his acts,

وَ لَا تَجْعَلْنِىْ فِىْ مِثْلِ حَالِهٖ

and place me not in the like of his situation!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّاٰلِهٖ

O Allah, bless Muhammad and his Household,

وَ اَعِدْنِىْ عَلَيْهِ عَدْوٰى حَاضِرَةً تَكُوْنُ

and assist me with an immediate assistance

مِنْ غَيْطِىْ بِهٖ شِفَآءً

that will heal my rage toward him

وَ مِنْ حَنَقِىْ عَلَيْهِ وَفَآءً

and redeem my fury toward him!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّاٰلِهٖ

O Allah, bless Muhammad and his Household,

وَعَوِّضْنِىْ مِنْ ظُلْمِهٖ لِىْ عَفْوَكَ

compensate me for his wronging me with Thy pardon

وَ اَبْدِلْنِىْ بِسُوْ ءٍ صَنِيْعِهٖ بِىْ رَحْمَتَكَ

and replace his evil action toward me with Thy mercy,

فَكُلُّ مَكْرُوْهٍ جَلَلٌ دُوْنَ سَخَطِكَ

for every detested thing less than Thy anger is slight

وَ كُلُّ مَرْزِئَةٍ سَوَاءٌ مَعَ مَوْجِدَتِكَ

and every disaster next to Thy rancour indifferent!

اَللّٰهُمَّ

O Allah,

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!

اَللّٰهُمَّ

O Allah,

لَا اَشْكُوْا اِلٰى اَحَدٍ سِوَاكَ

I complain to no one but Thee,

وَ لَا اَسْتَعِيْنُ بِحَاكِمٍ غَيْرِكَ

and I seek help from no ruler other than Thee -

حَاشَاكَ

how could I?

فَصَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

So bless Muhammad and his Household,

وَ صِلْ دُعَائِىْ بِالْاِجَابَةِ

join my supplication to response,

وَاقْرِنْ شِكَايَتِىْ بِالتَّغْيِيْرِ

and unite my complaint with change!

اَللّٰهُمَّ

O Allah,

لَا تَفْتِنِّىْ بِالْقُنُوْطِ مِنْ اِنْصَافِكَ

tempt me not with despair of Thy just treatment

وَ لَا تَفْتِنْهُ بِالْاَمْنِ مِنْ اِنْكَارِكَ

and tempt him not with feeling secure from Thy disapproval,

فَيُصِرَّ عَلٰى ظُلْمِىْ

lest he persist in wronging me

وَ يُحَاضِرَنِىْ بِحَقِّىْ

and constrain me in my rights.[158]

وَ عَرِّفْهُ عَمَّا قَلِيْلٍ مَّا اَوْعَدْتَ الظَّالِمِيْنَ

 Let him soon recognize what Thou hast promised the wrongdoers[159]

وَ عَرِّفْنِىْ مَا وَعَدْتَ مِنْ اِجَابَةِ الْمُضْطَرِّيْنَ

 and let me recognize Thy promised response to the distressed![160]

اَللّٰهُمَّ صَلِّ عَلٰى مَحَمَّدٍ وَ اٰلِهٖ

O Allah, bless Muhammad and his Household,

وَ وَفِّقْنِىْ لِقَبُوْلِ مَا قَضَيْتَ لِىْ وَ عَلَىَّ

give me success in accepting Thy decrees for me and against me,

وَ رَضِّنِىْ بِمَا اَخَذْتَ لِىْ وَ مِنِّىْ

make me pleased with what Thou takest for me and from me,

وَاهْدِنِىْ لِلَّتِىْ هِىَ اَقْوَمُ

guide me to that which is most upright

وَ اسْتَعْمِلْنِىْ بِمَا هُوَ اَسْلَمُ

and employ me in that which is safest!

اَللّٰهُمَّ

O Allah,

وَ اِنْ كَانَتِ الْخِيَرَةُ لِىْ عِنْدَكَ

if the best for me with Thee lies

فِىْ تَاخِيْرِ الْاَخْذِ لِىْ

in delaying the taking to task for my sake of him who has wronged me

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,

فَصَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

then bless Muhammad and his Household,

وَ اَيِّدْنِىْ مِنْكَ بِنِيَّةٍ صَادِقَةٍ وَ صَبْرٍ دَائِمٍ

strengthen me from Thee with true intention and lasting patience,

وَ اَعِذْنِىْ مِنْ سُوْٓ ءِ الرَّغْبَةِ وَ هَلَعِ اَهْلِ الْحِرْصِ

give me refuge from evil desire and the impatience of the greedy,

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!

آمِيْنَ يَا رَبَّ الْعٰلَمِيْنَ

Amen, Lord of the worlds!

اِنَّكَ ذُوالْفَضْلِ الْعَظِيْمِ

Thou art of bounty abounding

وَ اَنْتَ عَلٰى كُلِّ شَىْءٍ قَدِيْرٌ

and Thou art powerful over everything.


 

 

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!

فَمَا اَدْرِىْ يَا اِلٰهِىْ

For I know not, my Allah,

اَىُّ الْحَالَيْنِ اَحَقُّ بِالشُّكْرِ لَكَ

which of the two states deserves more my thanking Thee

وَ اَىُّ الْوَقْتَيْنِ اَوْلٰى بِالْحَمْدِ لَكَ

and which of the two times is more worthy for my praise of Thee:

اَوَقْتُ الصِّحَّةِ الَّتِىْ

the time of health,

هَنَّاْتَنِىْ فِيْهَا طَيِّبَاتِ رِزْقِكَ

within which Thou makest me delight in the agreeable things of Thy provision,

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

or the time of illness through which Thou puttest me to the test

وَ النِّعَمِ الَّتِىْ اَتْحَفْتَنِىْ بِهَا

and bestowest upon me favours:

تَخْفِيْفًا لِمَا ثَقُلَ بِهٖ عَلٰى ظَهْرِىْ مِنَ الْخَطِيْئٰاتِ

lightening of the offenses that weigh down my back,

وَ تَطْهِيْرًا لِمَا اَنْغَمَسْتُ فِيْهِ مِنَ السَّيِّئٰاتِ

purification of the evil deeds into which I have plunged,

وَ تَنْۢبِيْهًا لِتَنَاوُلِ التَّوْبَةِ

incitement to reach for repentance,

وَ تَذْكِيْرًا لِمَحْوِ الْحَوْبَةِ بِقَدِيْمِ النِّعْمَةِ

reminder of the erasure of misdeeds through ancient favour;

وَ فِىْ خِلَالِ ذٰلِكَ مَا كَتَبْتَ لِىَ الْكَاتِبَانِ مِنْ زَكِىِّ الْاَعْمَالِ

and, through all that, what the two writers write for me: blameless acts,

مَا لَا قَلْبٌ فَكَّرَ فِيْهِ

which no heart had thought,

وَ لَا لِسَانٌ نَطَقَ بِهٖ

no tongue had uttered,

وَ لَا جَارِحَةٌ تَكَلَّفَتْهُ

and no limb had undertaken,

بَلْ اِفْضَالًا مِنْكَ عَلَىَّ

rather, as Thy bestowal of bounty upon me

وَ اِحْسَانًا مِنْ صَنِيْعِكَ اِلَىَّ

and the beneficence of Thy benefaction toward me.[161]

اَللّٰهُمَّ فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

O Allah, bless Muhammad and his Household,

وَ حَبِّبْ اِلَىَّ مَا رَضِيْتَ لِىْ

make me love what Thou hast approved for me,

وَ يَسِّرْ لِىْ مَا اَحْلَلْتَ بِىْ

make easy for me what Thou hast sent down upon me,

وَ طَهِّرْنِىْ مِنْ دَنَسِ مَا اَسْلَفْتُ

purify me of the defilement of what I have sent ahead,

وَامْحُ عَنِّىْ شَرَّ مَا قَدَّمْتُ

erase the evil of what I have done beforehand,

وَ اَوْجِدْنِىْ حَلَاوَةَ الْعَافِيَةِ

let me find the sweetness of well-being,

وَ اَذِقْنِىْ بَرْدَ السَّلَامَةِ

let me taste the coolness of safety,

وَاجْعَلْ

and appoint for me

مَخْرَجِىْ عَنْ عِلَّتِىْ اِلٰى عَفْوِكَ

a way out from my illness to Thy pardon,

وَ مُتَحَوَّلِىْ عَنْ صَرْعَتِىْ اِلٰى تَجَاوُزِكَ

transformation of my infirmity into Thy forbearance,

وَ خَلَاصِىْ مِنْ كَرْبِىْ اِلٰى رَوْحِكَ

escape from my distress to Thy refreshment,

وَ سَلَامَتِىْ مِنْ هٰذِهِ الشِّدَّةِ اِلٰى فَرَجِكَ

and safety from this hardship in Thy relief!

اِنَّكَ الْمُتَفَضِّلُ بِالْاِحْسَانِ

Thou art gratuitously bountiful in beneficence,

الْمُتَطَوِّلُ بِالْاِمْتِنَانِ

ever gracious in kindness,

الْوَهَّابُ الْكَرِيْمُ

the Generous, the Giver,

ذُوالْجَلَالِ وَ الْاِكْرَامِ

Possessor of majesty and munificence!


 

 

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

اَللّٰهُمَّ

O Allah,

يَا مَنْ بِرَحْمَتِهٖ يَسْتَغِيْثُ الْمُذْنِبُوْنَ

O He through whose Mercy sinners seek aid!

وَ يَا مَنْ اِلٰى ذِكْرِ اِحْسَانِهٖ يَفْزَعُ الْمُضْطَرُّوْنَ

O He to the remembrance of whose beneficence the distressed flee!

وَ يَا مَنْ لِخِيْفَتِهٖ يَنْتَحِبُ الْخَاطِئُوْنَ

O He in fear of whom the offenders weep!

يَا اُنْسَ كُلِّ مُسْتَوْحِشِ غَرِيْبٍ

O Comfort of every lonely stranger!

وَ يَا فَرَجَ كُلِّ مَكْرُوْبٍ كَئِيْبٍ

O Relief of all who are downcast and distressed!

وَ يَا غَوْثَ كُلِّ مَخْذُوْلٍ فَرِيْدٍ

O Aid of everyone abandoned and alone!

وَ يَا عَضُدَ كُلِّ مُحْتَاجٍ طَرِيْدٍ

O Support of every needy outcast!

اَنْتَ الَّذِىْ وَسِعْتَ كُلَّ شَىْءٍ رَحْمَةً وَ عِلْمًا

Thou art He who embracest everything in mercy and knowledge![162]

وَ اَنْتَ الَّذِىْ جَعَلْتَ لِكُلِّ مَخْلُوْقٍ فِىْ نِعَمِكَ سَهْمًا

Thou art He who hast appointed for each creature a share of Thy favours!

وَ اَنْتَ الَّذِىْ عَفْوُه اَعْلٰى مِنْ عِقَابِهٖ

Thou art He whose pardon is higher than His punishment!

وَ اَنْتَ الَّذِىْ تَسْعٰى رَحْمَتُه اَمَامَ غَضَبِهٖ

Thou art He whose mercy runs before His wrath!

وَ اَنْتَ الَّذِىْ عَطَآؤُه اَكْثَرُ مِنْ مَنْعِهٖ

Thou art He whose bestowal is greater than His withholding!

وَ اَنْتَ الَّذِىْ اتَّسَعَ الْخَلَآئِقُ كُلُّهُمْ فِىْ وُسْعِهٖ

Thou art He by whose mercy all creatures are embraced!

وَ اَنْتَ الَّذِىْ لَا يَرْغَبُ فِىْ جَزَآءِ مَنْ اَعْطَاهُ

Thou art He who desires no repayment by him upon whom He bestows!

وَ اَنْتَ الَّذِىْ لَا يُفْرِطُ فِىْ عِقَابِ مَنْ عَصَاهُ

Thou art He who does not overdo the punishment of him who disobeys Thee!

وَ اَنَا يَا اِلٰهِىْ عَبْدُكَ الَّذِىْ اَمَرْتَه بِالدُّعَآءِ فَقَالَ

And I, my Allah, am Thy servant whom Thou commanded to supplicate and who said:

لَبَّيْكَ وَ سَعْدَيْكَ

I am at Thy service and disposal!

هَا اَنَا ذَا يَا رَبِّ مَطْرُوْحٌۢ بَيْنَ يَدَيْكَ

Here am I, my Lord, thrown down before Thee.

اَنَا الَّذِىْ اَوْقَرْتَ الْخَطَايَا ظَهْرَه

I am he whose back offenses have weighed down!

وَ اَنَا الَّذِىْ اَفَلْتَ الْذُّنُوْبُ عُمْرَه

I am he whose lifetime sins have consumed!

وَ اَنَ الَّذِىْ بِجَهْلِهٖ عَصَاكَ

I am he who was disobedient in his ignorance,

وَ لَمْ نَكُنْ اَهْلًا مِنْهُ لِذَاكَ

while Thou didst not deserve that from him!

هَلْ اَنْتَ يَا اِلٰهِىْ

Wilt Thou, my Allah,

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

Wilt Thou forgive him who weeps to Thee that I should hurry to weep?

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

My Allah, disappoint not him who finds no bestower other than Thee,

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!

اِلٰهِىْ فَصِلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

My Allah, so bless Muhammad and his Household,

وَ لَا تُعْرِضْ عَنِّىْ وَ قَدْ اَقْبَلْتُ عَلَيْكَ

turn not away from me when I have turned my face toward Thee,

وَلَا تَحْرِمْنِىْ وَ قَدْ رَغِيْتُ اِلَيْكَ

deprive me not when I have besought Thee,

وَ لَا تَجْبَهْنِىْ بِالرَّدِّ وَ قَدِ انْتَصَبْتُ بَيْنَ يَدَيْكَ

and slap not my brow with rejection when I have stood before Thee!

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

Thou art He who has named Himself by pardon, so pardon me!

قَدْ تَرٰى يَا اِلٰهِىْ

Thou hast seen, my Allah,

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,

وَانْتِقَاضَ جَوَارِحِىْ مِنْ هَيْبَتِكَ

and the infirmity of my limbs in awe of Thee.

كُلُّ ذٰلِكَ حَيَآءً مِّنْكَ لِسُوْٓـءِ عَمَلِىْ وَ لِذَاكَ

All this from my shame before Thee because of my evil works!

خَمَدَ سَوْتِىْ عَنِ الْجَارِ اِلَيْكَ

So my voice has become silent, no longer crying to Thee,

وَ كَلَّ لِسَانِىْ عَنْ مُنَاجَاتِكَ

and my tongue has gone dumb, no longer whispering in prayer.

يَا اِلٰهِىْ فَلَكَ الْحَمْدُ

My Allah, so to Thee belongs praise!

فَكَمْ مِنْ عَائِبَةٍ سَتَرْتَهَا عَلَىَّ فَلَمْ تَفْضَحْنِىْ

How many of my haws Thou hast covered over without exposing me!

وَ كَمْ مِنْ ذَنْبٍ غَطَّيْتَه عَلَىَّ فَلَمْ تَشْهَرْنِىْ

How many of my sins Thou hast cloaked without making me notorious!

وَ كَمْ مِّنْ شَائِبَةِ الْمَمْتُ بِهَا

How many faults I have committed, yet Thou didst not

فَلَمْ تَهْتِكَ عَنِّىْ سِتْرَهَا

tear away from me their covering,

وَ لَمْ تُقَلِّدْنِىْ مَكْرُوْهَ شَنَاٰرِهَا

collar me with their detested disgrace,

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

So who is more ignorant than I, my Allah, of his own right conduct?

وَ مَنْ اَغْفَلُ مِنِّىْ عَنْ حَظِّهٖ

Who is more heedless than I of his own good fortune?

وَ مَنْ اَبْعَدُ مِنِّىْ مِنِ اسْتِصْلَاحِ نَفْسِهٖ

Who is further than I from seeking to set himself right?

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 مَنْ اَبْعَدُ غَوْرًا فِى الْبَاطِلَ

Who sinks more deeply into falsehood

وَ اَشَدُّ اِقْدَامًا عَلَى السُّوْـءِ مِنِّىْ

and is more intensely audacious in evil than I?

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

عَمًى مِنِّىْ فِىْ مَعْرِفَةٍ بِهٖ

blind in my knowledge of him

وَ لَا نِسْيَانٍ مِنْ حِفْظِىْ لَه

or forgetful in my memory of him,

وَ اَنَا حِيْنَئِذٍ مُوْقِنٌ بِاَنَّ

while I am certain that

مُنْتَهٰى دَعْوَتِكَ اِلَى الْجَنَّةِ

Thy call takes to the Garden

وَ مُنْتَهٰى دَعْوَتِهٖ اِلَى النَّارَ

and his call takes to the Fire!

سُبْحَانَكَ مَا

Glory be to Thee! How

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

That is not because I possess honour with Thee, but because Thou

تَاَنِّيًا مِنْكَ لِىْ

waitest patiently for me

وَ تَفَضُّلًا مِنْكَ عَلَىَّ لِاَنْ

and art bountiful toward me that I may

اَرْتَدِعَ عَنْ مَعْصِيَتِكَ الْمُسْخِطَةِ

refrain from disobedience displeasing to Thee

وَ اُقْلِعَ عَنْ سَيِّئٰاتِى الْمُخْلِقَةِ

and abstain from evil deeds that disgrace me,

وَ لِاَنَّ عَفْوَكَ عَنِّىْ اَحَبُّ اِلَيْكَ مِنْ عُقُوْبَتِىْ

and because Thou lovest to pardon me more than to punish!

بَلْ اَنَا يَا اِلٰهِىْ

But I, my Allah, am

اَكْثَرُ ذُنُوْبًا

more numerous in sins,

وَ اَقْبَحُ اٰثَارًا

uglier in footsteps,

وَ اَشْنَعُ اَفْعَالًا

more repulsive in acts,

وَ اَشَدُّ فِى الْبَاطِلِ تَهَوُّرًا

more reckless in rushing into falsehood,

وَ اَضْعَفُ عِنْدَ طَاعَتِكَ تَيَقُّظًا

weaker in awakening to Thy obedience,

وَ اَقَلُّ لِوَعِيْدِكَ انْتِبَاهًا وَارْتِقَابًا

and less attentive and heedful toward Thy threats,

مِنْ اَنْ اُحْصِىَ لَكَ عُيُوْبِىْ

than that I could number for Thee my faults

اَوْ اَقْدِرَ عَلٰى ذِكْرِ ذُنُوْبِىْ

or have the power to recount my sins.

وَ اِنَّمَا اُوَجِّخُ بِهٰذَا نَفْسِىْ

I only scold my own soul,

طَمَعًا فِىْ رَأْفَتِكَ الَّتِىْ بِهَا صَلَاحُ اَمْرِ الْمُذْنِبِيْنَ

craving Thy gentleness, through which the affairs of sinners are set right,

وَ رَجَآءً لِرَحْمَتِكَ الَّتِىْ بِهَا فَكَاكُ رِقَابِ الْخَاطِئِيْنَ

and hoping for Thy mercy, through which the necks of the offenders are freed.

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!

يَا اِلٰهِىْ لَوْ

My Allah, were I to

بَكَيْتُ اِلَيْكَ حَتّٰى تَسْقُطَ اَشْفَارُ عَيْنَىَّ

weep to Thee until my eyelids drop off,

وَانْتَحَبْتُ حَتّٰى يَنْقَطِعُ صَوْتِىْ

wail until my voice wears out,

وَ قُمْتُ لَكَ حَتّٰى تَتَنَشَّرَ قَدَمٰاىَ

stand before Thee until my feet swell up,

وَ رَكَعْتُ لَكَ حَتّٰى يَنْخَلِعَ صُلْبِىْ

bow to Thee until my backbone is thrown out of joint,

وَ سَجَدْتُ لَكَ حَتّٰى تَتَفَقَّا حَدَقَتَاىَ

prostrate to Thee until my eyeballs fall out,

وَ اَكَلْتُ تُرَابَ الْاَرْضِ طُوْلِ عُمْرِىْ

eat the dirt of the earth for my whole life,

وَ شَرِبْتُ مَآءَ الرَّمَادِ اٰخَرَ دَهْرِىْ

drink the water of ashes till the end of my days,

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

forgivest me when I merit Thy forgiveness

وَتَعْفُوْ عَنِّىْ حِيْنَ اَسْتَحِقُّ عَفْوَكَ

and pardonest me when I deserve Thy pardon,

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

since my repayment from Thee from the first that I disobeyed Thee is the Fire!

فَاِنْ تُعَذِّبْنِىْ فَاَنْتَ غَيْرُ ظَالِمٍ لِىْ

So if Thou punishest me, Thou dost me no wrong.

اِلٰهِىْ فَاِذْ قَدْ

My Allah, since Thou hast

تَغَمَّدْتَنِىْ بِسِتْرِكَ فَلَمْ تَفْضَحْنِىْ

shielded me with Thy covering and not exposed me,

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,

فَارْحَمْ طُوْلَ تَضَرُّعِىْ

have mercy on my drawn out pleading,

وَ شِدَّةَ مَسْكَنَتِىْ

my intense misery,

وَ سُوْ ءَ مَوْقِفِىْ

and my evil situation!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

O Allah, bless Muhammad and his Household,

وَ قِنِىْ مِنَ الْمَعَاصِىْ

protect me from acts of disobedience,

وَاسْتَعْمِلْنِىْ بِالطَّاعَةِ

employ me in obedience,

وَارْزُقْنِىْ حُسْنَ الْاِنَابَةِ

provide me with excellent turning back [to Thee],

وَ طَهِّرْنِىْ بِالتَّوْبَةِ

purify me through repentance,

وَ اَيِّدْنِىْ بِالْعِصْمَةِ

strengthen me through preservation from sin,

وَاسْتَصْلِحْنِىْ بِالْعَافِيَةِ

set me right through well being,

وَ اَذِقْنِىْ حَلَاوَةَ الْمَغْفِرَةِ

let me taste the sweetness of forgiveness,

وَاجْعَلْنِىْ طَلِيْقَ عَفْوِكَ وَ عَتِيْقَ رَحْمَتِكَ

make me the freedman of Thy pardon and the slave released by Thy mercy,

وَاكْتُبْ لِىْ اَمَانًا مِنْ سُخْطِكَ

and write for me a security from Thy displeasure!

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

and make known to me therein a sign which I may clearly see!

اِنَّ ذٰلِكَ

That will not

لَا يَضِيْقُ عَلَيْكَ فِىْ وُسْعِكَ

constrain Thee in Thy plenty,

وَلَا يَتَكَاَّدُكَ فِىْ قُدْرَتِكَ

distress Thee in Thy power,

وَ لَا يَتَصَعَّدُكَ فِي اَنَاتِكَ،

ascend beyond Thy lack of haste,

وَ لَا يَؤُدُكَ فِي جَزِيْلِ هِبَاتِكَ الَّتِيْ دَلَّتْ عَلَيْهَا آيَاتُكَ،

or tire Thee in Thy great gifts, which are pointed to by Thy signs.

اِنَّكَ تَفْعَلُ مَا تَشَاءُ،

Verily Thou dost what Thou wilt,

وَ تَحْكُمُ مَا تُرِيْدُ،

Thou decreest what Thou desirest.

اِنَّكَ عَلٰى كُلِّ شَىْءٍ قَدِيْرٌ

Thou art powerful over everything.[163]


 

 

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

O Allah, we seek refuge in Thee from the instigations of the accursed Satan,

وَ كَيْدِهٖ وَ مَكَائِدِهٖ

his trickery, and his traps,

وَ مِنَ الثِّقَةِ بِاَمَانِيِّهٖ وَ مَوَاعِيْدِهٖ

from trust in his false hopes, his promises,

وَ غُرُوْرِهٖ وَ مَصَائِدِهٖ

his delusions, and his snares,

وَ اَنْ يُطْمِعَ نَفْسِهٖ فِىْ

and lest he should make himself crave

اِضْلَالِنَا عَنْ طَاعَتِكَ

to lead us away from Thy obedience

وَامْتِهَانِنَا بِمَعْصِيَتِكَ

and to degrade us through our disobeying Thee,

اَوْ اَنْ يَحْسُنَ عِنْدَنَا مَا حَسَّنَ لَنَا

and lest what he has shown us as beautiful be beautiful for us

اَوْ اَنْ يَّثْقُلَ عَلَيْنَا مَا كَرَّهَ اِلَيْنَا

and what he has shown us as detestable weigh down upon us.

اَللّٰهُمَّ اخْسَاهُ عَنَّا بِعِبَادَتِكَ

O Allah, drive him away from us through Thy worship,

وَاكْبِتْهُ بِدُؤُبِنَا فِىْ مَحَبَّتِكَ

throw him down through our perseverance in Thy love,

وَاجْعَلْ بَيْنَنَا وَ بَيْنَه

and place between him and us

سِتْرًا لَا يَهْتِكُه

a covering that he cannot tear away

وَ رَدْمًا مُصْمَتًا لَا يَفْتُقُه

and a solid barrier that he cannot cut through!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

O Allah, bless Muhammad and his Household,

وَاشْغُلْهُ عَنَّا بِبَعْضٍ اَعْدَآئِكَ

distract Satan from us with some of Thy enemies,

وَاعْصِمْنَا مِنْهُ بِحُسْنِ رِعَايَتِكَ

preserve us from him through Thy good guarding,

وَاكْفِنَا خَيْرَه

spare us his treachery,

وَ وَلِّنَا ظَهْرَه

turn his back toward us,

وَاقْطَعْ عَنَّا اِثْرَه

and cut off from us his trace!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

O Allah, bless Muhammad and his Household,

وَ اَمْتِعْنَا مِنَ الْهُدٰى بِمِثْلِ ضَلَالَتِهٖ

give us to enjoy guidance the like of his misguidance,

وَ زَوِّدْنَا مِنَ التَّقْوٰى ضِدَّ غَوَايَتِهٖ

increase us in piety against his seduction,

وَاسْلُكْ بِنَا مِنَ التُّقٰى خِلَافَ سَبِيْلِهٖ مِنَ الرَّدٰى

and make us walk in reverential fear contrary to his path of ruin!

اَللّٰهُمَّ

O Allah,

لَا تَجْعَلْ لَه فِىْ قُلُوْبِنَا مَدْخَلًا

assign him no place of entrance into our hearts

وَ لَا تُوْطِنَنَّ لَه فِيْمَا لَدَيْنَا مَنْزِلًا

and do not allow him to make his home in that which is with us!

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 بَصِّرْنَا مَا نُكَائِيْدُه بِهٖ

Make us see what will allow us to outwit him,

وَ اَلْهِمْنَا مَا نُعِدُّه لَه

inspire us with all that we can make ready for him,

وَ اَيْقِظْنَا عَنْ سِنَةِ الْغَفْلَةِ بِالرُّكُوْنِ اِلَيْهِ

awaken us from the heedless slumber of relying upon him,

وَ اَحْسِنْ بِتَوْفِيْقِكَ عَوْنَنَا عَلَيْهِ

and help us well, through Thy giving success, against him!

اَللّٰهُمَّ وَ اَشْرِبْ قُلُوْبَنَا اِنْكَارَ عَـمَلِهٖ

O Allah, saturate our hearts with the rejection of his works

وَالْطُفْ لَنَا فِىْ نَقْضِ حِيَلِهٖ

and be gentle to us by destroying his stratagems!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

O Allah, bless Muhammad and his Household,

وَ حَوِّلْ سُلْطَانَه عَنَّا

turn his authority away from us,

وَاقْطَعْ رَجَائَه مِنَّا

cut off his hope from us,

وَادْرَاهُ عَنِ الْوُلُوْعِ بِنَا

and keep him from craving for us!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ وَاجْعَلْ

O Allah, bless Muhammad and his Household,

اٰبَآئَنَا وَ اُمَّهَاتِنَا وَ اَوْلَادَنَا

and place our fathers, our mothers, our children,

وَ اَهَالِيَنَا وَ ذَوِىْ اَرْحَامِنَا وَ قَرَابَاتِنَا

our wives, our siblings, our relatives,

وَ جِيْرَانَنَا مِنَ الْمُؤْمِنِيْنَ وَ الْمُؤْمِنَاتِ مِنْهُ فِىْ

and the faithful among our neighbours, male and female,

حِرْزٍ حَارِزٍ

in a sanctuary impregnable to him,

وَ حِصْنٍ حَافِظٍ

a guarding fortress,

وَ كَهْفٍ مَانِعٍ

a defending cave!

وَ اَلْبِسْهُمْ مِنْهُ جُنَنًا وَاقِيَةً

Clothe them in shields protective against him

وَ اَعْطِهِمْ عَلَيْهِ اَسْلِحَةً مَاضِيَةً

and give them arms that will cut him down!

اَللّٰهُمْ وَاعْمُمْ بِذٰلِكَ مَنْ

O Allah, include in that everyone who

شَهِدَ لَكَ بِالرُّبُوْبِيَّةِ

witnesses to Thee as Lord,

وَ اَخْلَصَ لَكَ بِالْوَحْدَانِيَّةِ

devotes himself sincerely to Thy Unity,

وَ عَادَاهُ لَكَ بِحَقِيْقَةِ الْعُبُوْدِيَّةِ

shows enmity toward him through the reality of servanthood,

وَاسْتَظْهَرَ بِكَ عَلَيْهِ فِىْ مَعْرِفَةِ الْعُلُوْمِ الرَّبَّانِبَّةِ

and seeks help from Thee against him through knowledge of the divine sciences!

اَللّٰهُمَّ

O Allah,

احْلُلْ مَا عَقَدَ

undo what he ties,

وَافْتُقْ مَا رَتَقَ

unstitch what he sews up,

وَافْسَخْ مَا دَبَّرَ

dislocate what he devises,

وَ ثَبِّطْهُ اِذَا عَزَمَ

frustrate him when he makes up his mind,

وَانْقُضْ مَا اَبْرَمَ

and destroy what he establishes!

اَللّٰهُمَّ

O Allah,

وَاهْزِمْ جُنْدَه

rout his troops,

وَ اَبْطِلْ كَيْدَه

nullify his trickery,

وَاهْدِمْ كَهْفَه

make his cave collapse,

وَ اَرْغِمْ اَنْفَه

and rub his nose in the ground!

اَللّٰهُمَّ

O Allah,

اجْعَلْنَا فِىْ نَظْمِ اَعْدَآئِهٖ

place us in the ranks of his enemies

وَاعْزِلْنَا عَنْ عَدَادِ اَوْلِيَآئِهٖ

and remove us from the number of his friends,

لَا نُطِيْعُ لَه اِذَ اسْتَهْوَانَا

that we obey him not when he entices us

وَ لَا نَسْتَجِيْبُ لَه اِذَا دَعَانَا

and answer him not when he calls to us!

نَامُرُ بِمُنَاوَاتِهٖ مَنْ اَطَاعَ اَمْرَنَا

We command everyone who obeys our command to be his enemy

وَ نَعِظُ عَنْ مُتَابَعَتِهٖ مَنِ اتَّبَعَ زَجَرْنَا

and we admonish everyone who follows our prohibition not to follow him!

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 اسْمَعْ لَنَا مَا دَعَوْنَا بِهٖ

Hear our supplication to Thee,

وَ اَعْطِنَا مَا اَخْفَلْنَاهُ

bestow upon us that of which we have been heedless,

وَاحْفَظْ لَنَا مَا نَسِيْنَاهُ

and safeguard for us what we have forgotten!

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!

اٰمِيْنَ رَبَّ الْعَالَمِيْنَ.

Amen, Lord of the worlds!


 

 

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

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

اَللّٰهُمَّ لَكَ الْحَمْدُ

O Allah, to Thee belongs praise

عَلٰى حُسْنِ قَضَآئِكَ

for Thy excellent accomplishment

وَ بِمَا صَرَفْتَ عَنِّىْ مِنْ بَلَائِكَ

and for Thy trial which Thou hast turned away from me!

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,

شَقَيْتُ بِمَا اَحْبَبْتُ

lest I become wretched through what I have loved

وَ سَعِدَ غَيْرِىْ بِمَا كَرِهْتُ

and someone else gain felicity through what I have disliked![164]

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

If this well-being in which I pass the day or night should precede

بَيْنَ يَدَىْ بَلَاءٍ لَا يَنْقَطِعُ

a trial that does not cease

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

وَ اَخِّرْ عَنِّىْ مَا قَدَّمْتَ

and set behind me what Thou hadst set before!

فَغَيْرُ كَثِيْرٍ مَا عَاقِبَتُهُ الْفَنَآءُ

For that which ends in annihilation is not great

وَ غَيْرُ قَلِيْلٍ مَا عَاقِبَتُهُ الْبَقَآءُ

and that which ends in subsistence is not little.

وَ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ.

And bless Muhammad and his Household!


 

 

وَ كَانَ مِنْ دُعَائِهِ عِنْدَ الِاسْتِسْقَاءِ بَعْدَ الْجَدْبِ

19. His Supplication in Asking for Water during a Drought

اَللّٰهُمَّ اسْقِنَا الْغَيْثَ

O Allah, water us with rain,

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

Show kindness to Thy servants through the ripening of the fruit,

وَ اَحْىِ بِلَادَكَ بِبُلُوْغِ الزَّهَرَةِ

revive Thy land through the blossoming of the flowers,

وَ اَشْهِدْ مَلَآئِكَتِكَ الْكِرَامَ السَّفَرَةِ بِسَقْىٍ مِنْكَ نَافِعٍ

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

دَآئِمٍ غُزْرُه

lasting in its abundance,

وَاسِعٍ دِرَرُه

plenty in its flow,

وَابِلٍ سَرِيْعٍ عَاجِلٍ

heavy, quick, soon,

تُحْيِىْ بِهٖ مَا قَدْ مَاتَ وَ تَرُدُّ بِهٖ مَا قَدْ فَاتَ

through which Thou revivest what has vanished,

وَ تُخْرِجُ بِهٖ مَا هُوَ اٰتٍ

bringest forth what is coming,

وَ تُوَسِّعُ بِهٖ فِىْ الْاَقْوَاتِ

and providest plentiful foods,

سَحَابًا مُتَرَاكِمًا هَنِيْئًا مَرِيْئًا

through heaped up, wholesome, productive clouds,

طَبَقَا مُجَلْجَلًا

in reverberating layers,

غَيْرَ مُلِثٍّ وَدْقُه

the rain’s downpour not without cease,

وَ لَا خُلَّبٍ بَرْقُه

the lightning’s flashes not without fruit!

اَللّٰهُمَّ اسْقِنَا غَيْثًا

O Allah, give us water through rain,

مُغِيْثًا مَرِيْعًا مُمْرِعًا

helping, productive, fertilizing,

عَرِيْضًا وَاسِعًا غَزِيْرًا

widespread, plentiful, abundant,

تَرُدُّ بِهِ النَّهِيْضَ

bringing back the risen,

وَ تَجْبُرُ بِهِ الْمَهِيْضَ

restoring the broken!

اَللّٰهُمَّ اسْقِنَا سَقْيَا

O Allah, give us water with a watering through which Thou wilt

تَسِيْلُ مِنْهُ الظِّرَابِ

make the stone hills pour,

وَ تَمْلَاُ مِنْهُ الْجِبَابَ

fill the cisterns,

وَ تُفَجِّرُ بِهِ الْاَنْهَارَ

flood the rivers,

وَ تُنْۢبِتُ بِهِ الْاَشْجَارَ

make the trees grow,

وَ تُرْخِصُ بِهِ الْاَسْعَارَ فِىْ جَمِيْعِ الْاِمْصَارِ

bring down prices in all the lands,

وَ تَنْعَشُ بِهِ الْبَهَآئِمَ وَ الْخَلْقَ

invigorate the beasts and the creatures,

وَ تُكْمِلُ لَنَا بِهٖ طَيِّبَاتِ الرِّزْقِ

perfect for us the agreeable things of provision,

وَ تُنْبِتُ لَنَا بِهِ الزَّرْعَ

make grow for us the fields,

وَ تُدِرُّ بِهِ الضَّرْعَ

let flow for us the teats,

وَ تُزِيْدُنَا بِهٖ قُوَّةً اِلٰى قُوَّتِنَا

and add for us strength to our strength!

اَللّٰهُمَّ

O Allah,

لَا تَجْعَلْ ظِلَّه عَلَيْنَا سُمُوْمًا

make not the cloud’s shadow over us a burning wind,

وَ لَا تَجْعَلْ بَرْدَه عَلَيْنَا حُسُوْمًا

allow not its coldness to be cutting,

وَ لَا تَجْعَلْ صَوْبَه عَلَيْنَا رُجُوْمًا

let not its pouring down upon us be a stoning,

وَ لَا تَجْعَلْ مَائَه عَلَيْنَا اُجَاجًا.

and make not its waters for us bitter!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِ مُحَمَّدٍ

O Allah, bless Muhammad and his Household

وَارْزُقْنَا مِنْ بَرَكَاتِ السَّمٰوٰتِ وَ الْاَرْضِ

and provide us with the blessings of the heavens and the earth!

اِنَّكَ عَلٰى كُلِّ شَىْءٍ قَدِيْرٌ.

Thou art powerful over everything![165]


 

 

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

O Allah, bless Muhammad and his Household,

وَ بَلِّغْ بِاِيْمَانِىْ اَكْمَلَ الْاِيْمَانِ

cause my faith to reach the most perfect faith,

وَاجْعَلْ يَقِيْنِىْ اَفْضَلَ الْيَقِيْنِ

make my certainty the most excellent certainty,

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!

اَللّٰهُمَّ

O Allah,

وَفِّرْ بِلُطْفِكَ نِيَّتِىْ

complete my intention through Thy gentleness,

وَ صَحِّحْ بِمَا عِنْدَكَ يَقِيْنِىْ

rectify my certainty through what is with Thee,

وَاسْتَصْلِحْ بِقُدْرَتِكَ مَا فَسَدَ مِنِّىْ

and set right what is corrupt in me through Thy power!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ آلِهٖ

O Allah, bless Muhammad and his Household,

وَاكـْفِنِىْ مَا يَشْغَلُنِى الْاِهْتِمَامِ بِهٖ

spare me the concerns which distract me,

وَاسْتَعْمِلْنِىْ بِمَا تَسْئَلُنِىْ غَدًا عَنْهُ

employ me in that about which Thou wilt ask me tomorrow,

وَاسْتَفْرِغْ اَيَّامِىْ فِيْمَا خَلَقْتَنِىْ لَه

and let me pass my days in that for which Thou hast created me!

وَاغْنِنِىْ وَ اَوْسِعْ عَلَىَّ فِىْ رِزْقِكَ

Free me from need, expand Thy provision toward me,

وَ لَا تَفْتِنِىْ بِالنَّظْرِ

and tempt me not with ingratitude!

وَ اَعِزَّنِىْ وَ لَا تَبْتَلِيَنِّىْ بِالْكـِبْرِ

Exalt me and afflict me not with pride!

وَ عَبِّدْنِىْ لَكَ وَ لَا تُفْسِدْ عِبَادَتِىْ بِالْعُجْبِ

Make me worship Thee and corrupt not my worship with self-admiration!

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]

وَ هَبْ لِىْ مَعَالِىَ الْاَخْلَاقِ

Give me the highest moral traits

وَاعْصِمْنِىْ مِنَ الْفَخْرِ

and preserve me from vainglory!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِ مُحَمَّدٍ

O Allah, bless Muhammad and his Household,

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

O Allah, bless Muhammad and Muhammad’s Household,

وَ مَتِّعْنِىْ بِهُدًى صَالِحٍ لَا اَسْتَبْدِلُ بِهٖ

give me to enjoy a sound guidance which I seek not to replace,

وَ طَرِيْقَةِ حَقٍّ لَا اَزِيْغُ عَنْهَا

a path of truth from which I swerve not,

وَ نِيَّةِ رُشْدٍ لَا اَشُكُّ فِيْهَا

and an intention of right conduct in which I have no doubts!

وَ عَمِّرْنِىْ مَا كَانَ عُمْرِىْ بِذْلَةً فِىْ طَاعَتِكَ

Let me live as long as my life is a free gift in obeying Thee,

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!

اَللّٰهُمَّ لَا تَدَعْ

O Allah, deposit in me

خَصْلَةً تُعَابُ مِنِّىْ اِلاَّ اَصْلَحْتَهَا

no quality for which I will be faulted, unless Thou settest it right,

وَ لَا عَآئِبَةً اُوَنَّبُ بِهَا اِلاَّ حَسَّنْتَهَا

no flaw for which I will be blamed, unless Thou makest it beautiful,

وَ لَا اُكْرُوْمَةً فِىَّ نَاقِصَةً اِلاَّ اَتْمَمْتَهَا

no deficient noble trait, unless Thou completest it!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِ مُحَمَّدٍ

O Allah, bless Muhammad and Muhammad’s Household

وَ اَبْدِلْنِىْ

and replace for me

مِنْۢ بِغْضَةِ اَهْلِ الشَّنَانِ الْمَحَبَّةَ

the animosity of the people of hatred with love,

وَ مِنْ حَسَدِ اَهْلِ الْبَغْىِ الْمَوَدَّةَ

the envy of the people of insolence with affection,

وَ مِنْ ظِنَّةِ اَهْلِ الصَّلَاحِ الثِّقَةَ

the suspicion of the people of righteousness with trust,

وَ مِنْ عَدَاوَةِ الْاَدْنَيْنَ الْوَلَايَةَ

the enmity of those close with friendship,

وَ مِنْ عُقُوْقِ ذَوِىْ الْاَرْحَامِ الْمَبَرَّةَ

the disrespect of womb relatives with devotion,

وَ مِنْ خِذْلَانِ الْاَقْرَبِيْنَ النُّصْرَةَ

the abandonment of relatives with help,

وَ مِنْ حُبِّ الْمُدَارِيْنَ تَصْحِيْحَ المِقَةِ

the attachment of flatterers with love set right,

وَ مِنْ رَدِّ الْمُلَابِسِيْنَ كَرَمَ الْعِشْرَةِ

the rejection of fellows with generous friendliness,

وَ مِنْ مَرَارَةِ خَوْفِ الظَّالِمِيْنَ حَلَاوَةَ الْاَمَنَةِ

and the bitterness of the fear of wrongdoers with the sweetness of security!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

O Allah, bless Muhammad and his Household,

وَاجْعَلْ لِىْ

appoint for me

يَدًا عَلٰى مَنْ ظَلَمَنِىْ

a hand against him who wrongs me,

وَ لِسَانًا عَلٰى مَنْ خَاصَمَنِىْ

a tongue against him who disputes with me,

وَ ظَفَرًۢا بِمَنْ عَانَدَنِىْ

and a victory over him who stubbornly resists me!

وَهَبْ لِىْ

Give me

مَكْرًا عَلٰى مَنْ كـَايَدَنِىْ

guile against him who schemes against me,

وَ قُدْرَةً عَلٰى مَنِ اضْطَهَدَنِىْ

power over him who oppresses me,

وَ تَكْذِيْبًا لِمَنْ قَصَبَنِىْ

refutation of him who reviles me,

وَ سَلَامَةً مِّمَّنْ تَوَعَّدَنِىْ

and safety from him who threatens me!

وَ وَفِّقْنِىْ لِطَاعَةِ مَنْ سَدَّدَنِىْ

Grant me success to obey him who points me straight

وَ مُتَابَعَةِ مَنْ اَرْشَدَنِىْ

and follow him who guides me right!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

O Allah, bless Muhammad and his Household

وَ سَدِّدْنِىْ لِاَنْ

and point me straight to

اُعَارِضَ مَنْ غَشَّنِىْ بِالنُّصْحِ

resist him who is dishonest toward me with good counsel,

وَ اَجْزِىَ مَنْ هَجَرَنِىْ بِالْبِرِّ

repay him who separates from me with gentle devotion,

وَ اُثِيْبَ مَنْ حَرَمَنِىْ بِالْبَذْلِ

reward him who deprives me with free giving,

وَ اُكـَافِىَ مَنْ قَطَعَنِىْ بِالصِّلَةِ

recompense him who cuts me off with joining,

وَ اُخَالِفَ مَنِ اغْتَابَنِىْ اِلٰى حُسْنِ الذِّكْرِ

oppose him who slanders me with excellent mention,

وَ اَنْ اَشْكـُرَ الْحَسَنَةَ

give thanks for good,

وَ اُغْضِىَ عَنِ السَّيِّئَةِ

and shut my eyes to evil!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

O Allah, bless Muhammad and his Household,

وَ حَلِّنِىْ بِحِلْيَةِ الصَّالِحِيْنَ

adorn me with the adornment of the righteous,

وَ اَلْبِسْنِىْ زِيْنَةَ الْمُتَّقِيْنَ فِىْ

and clothe me in the ornaments of the godfearing, through

بَسْطِ الْعَدْلِ

spreading justice,

وَ كـَظْمِ الْغَيْظِ

restraining rage,

وَ اِطْفَآءِ النَّائِرَةِ

quenching the flame of hate,

وَ ضِمَّ اَهْلِ الْفُرْقَةِ

bringing together the people of separation,

وَ اِصْلَاحِ ذَاتِ البَيْنِ

correcting discord,

وَ اِفْشَآءِ الْعَارِفَةِ

spreading about good behaviour,

وَ سَتْرِالْعَآئِبَةِ

covering faults,

وَ لِيْنِ الْعَرِيْكَةِ

mildness of temper,

وَ خَفْضِ الْجَنَاحِ

lowering the wing,[167]

وَ حُسْنِ السِّيْرَةِ

beauty of conduct,

وَ سُكـُوْنِ الرِّيْحِ

gravity of bearing,

وَ طِيْبِ الْمَخَالَقَةِ

agreeableness in comportment,

وَالسَّبْقِ اِلَى الْفَضِيْلَةِ

precedence in reaching excellence,

وَ اِيْثَارِ التَّفَضُّلِ

preferring bounteousness,

وَ تَرْكِ التَّعْيِيْرِ

refraining from condemnation,

وَالْاِفْضَالِ عَلٰى غَيْرِ المُسْتَحِقِّ

bestowing bounty on the undeserving,

وَالْقَوْلِ بِالْحَقِّ وَ اِنْ عَزَّ

speaking the truth, though it be painful,

وَاسْتِقْلَالِ الْخَيْرِ وَ اِنْ كَثُرَ مِنْ قَوْلِىْ وَ فِعْلِىْ

making little of the good in my words and deeds, though it be much,

وَاسْتِكْثَارِ الشَّرِّ وَ اِنْ قَلَّ مِنْ قَوْلِىْ وَ فِعْلِىْ

and making much of the evil in my words and deeds, though it be little!

وَ اَكْمِلْ ذٰلِكَ لِىْ

Perfect this for me through

بِدَوَامِ الطَّاعَةِ

lasting obedience,

وَ لُزُوْمِ الْجَمَاعَةِ

holding fast to the community,

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

O Allah, bless Muhammad and his Household, appoint for me

اَوْسَعَ رِزْقِكَ عَلَىَّ اِذَا كـَبِرْتُ

Thy widest provision in my old age

وَ اَقْوٰى قُوَّتِكَ فِىَّ اِذَا نَصِبْتُ

and Thy strongest strength when I am exhausted,

وَلَا تَبْتَلِيَنِّىْ

try me not with

بِالْكَسَلِ عَنْ عِبَادَتِكَ

laziness in worship of Thee,

وَلَا الْعَمٰى عَنْ سَبِيْلِكَ

blindness toward Thy path,

وَلَا بِالتَّعَرُّضِ لِخِلَافِ مَحَبَّتِكَ

undertaking what opposes love for Thee,

وَ لَا مُجَامَعَةِ مَنْ تَفَرَّقَ عَنْكَ

joining with him who has separated himself from Thee,

وَ لَا مُفَارَقَةِ مَنِ اجْتَمَعَ اِلَيْكَ

and separating from him who has joined himself to Thee!

اَللّٰهُمَّ اجْعَلْنِىْ

O Allah, make me

اَصُوْلُ بِكَ عِنْدَ الضَّرُوْرَةِ

leap to Thee in times of distress,

وَ اَسْئَلُكَ عِنْدَ الْحَاجَةِ

ask from Thee in needs,

وَ اَتَضَرَّعُ اِلَيْكَ عِنْدَ الْمَسْكَنَةِ

and plead to Thee in misery!

وَ لَا تَفْتِنِّىْ

Tempt me not

بِالْاِسْتِعَانَةِ بِغَيْرِكَ اِذَ اضْطُرِرْتُ

to seek help from other than Thee when I am distressed,

وَ لَا بِالْخُضُوْعِ لِسُوَالِ غَيْرِكَ اِذَا افْتَقَرْتُ

to humble myself in asking from someone else when I am poor,

وَ لَا بِالتَّضَرُّعِ اِلٰى مَنْ دُوْنَكَ اِذَا رَهِبْتُ

or to plead with someone less than Thee when I fear,

فَاسْتَحِقَّ بِذٰلِكَ خِذْلَانَكَ وَ مَنْعَكَ وَ اِعْرَاضَكَ

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

يَا اَرْحَمَ الرَّاحِمِيْنَ

O Most Merciful of the merciful!

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

ذِكْرًا لِعَظَمَتِكَ

a remembrance of Thy mightiness,

وَ تَفَكُّرًا فِىْ قُدْرَتِكَ

a reflection upon Thy power,

وَ تَدْبِيْرًا عَلٰى عَدُوِّكَ

and a devising against Thy enemy!

وَ مَا اَجْرٰى عَلٰى لِسَانِىْ مِنْ لَفْظَةِ

Make everything he causes to pass over my tongue,

فُحْشَ اَوْ هُجْرٍ اَوْ شَتْمِ عِرْضٍ

- the indecent or ugly words, the maligning of good repute,

اَوْ شَهَادَةِ بَاطِلٍ

the false witness,

اَوِ اغْتِيَابِ مُؤْمِنٍ غَآئِبٍ

the speaking ill of an absent man of faith

اَوْ سَبِّ حَاضِرٍ

or the reviling of one present,

وَ مَا اَشْبَهَ ذٰلِكَ

and all things similar - a speech in praise of Thee,

نُطْقًا بِالْحَمْدِ لَكَ

a pursual of eulogizing Thee,

وَ اِغْرَاقًا فِىْ الثَّنَآءِ عَلَيْكَ

an excursion in magnifying Thee,

وَ ذَهَابًا فِىْ تَمْجِيْدِكَ

a thanksgiving for Thy favour,

وَ شُكْرًا لِنِعْمَتِكَ

an acknowledgement of Thy beneficence,

وَ اِعْتِرَافًا بِاِحْسَانِكَ

and an enumeration of Thy kindnesses!

وَ اِحْصَاءً لِمِنَنِكَ

O Allah, bless Muhammad and his Household,

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

let me not be wronged while Thou canst repel from me,

وَ لَا اُظْلَمَنَّ وَ اَنْتَ مُطِيْقٌ لِلدَّفْعِ عَنِّىْ

let me not do wrong while Thou art powerful over holding me back,

وَ لَا اَظْلِمَنَّ وَ اَنْتَ الْقَادِرُ عَلَى الْقَبْضِ مِنِّىْ

let me not be misguided while Thou art able to guide me,

وَ لَا اَضِلَّنَّ وَ قَدْ اَمْكَنَتْكَ هِدَايَتِىْ

let me not be poor while with Thee is my plenty,

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

let me not be insolent while from Thee comes my wealth!

اَللّٰهُمَّ

O Allah,

اِلٰى مَغْفِرَتِكَ وَفَدْتُ

I come to Thy forgiveness,

وَ اِلٰى عَفْوِكَ قَصَدْتُ

I go straight to Thy pardon,

وَ اِلٰى تَجَاوُزِكَ اشْتَقْتُ

I yearn for Thy forbearance,

وَ بِفَضْلِكَ وَثِقْتُ

and I trust in Thy bounty,

وَ لَيْسَ عِنْدِىْ مَا يُوْجِبُ لِىْ مَغْفِرَتَكَ

but there is nothing with me to make me warrant Thy forgiveness,

وَ لَا فِىْ عَمَلِىْ مَا اَسْتَحِقُّ بِهٖ عَفْوَكَ

nothing in my works to make me merit Thy pardon,

وَ مَا لِىْ بَعْدَ اَنْ حَكَمْتُ عَلٰى نَفْسِىْ اِلاَّ فَضْلُكَ

and nothing on my behalf after I judge my soul but Thy bounty,

فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

so bless Muhammad and his Household

وَ تَفَضَّلْ عَلَىَّ

and bestow Thy bounty upon me!

اَللّٰهُمَّ

O Allah,

وَ اَنْطِقْنِىْ بِالْهُدٰى

make my speech be guidance,

وَ اَلْهِمْنِى التَّقْوٰى

inspire me with reverential fear,

وَ وَفِّقْنِىْ لِلَّتِىْ هِىَ اَزْكـٰى

give me success in that which is most pure,

وَاسْتَعْمِلْنِىْ بِمَا هُوَ اَرْضٰى

and employ me in what is most pleasing to Thee!

اَللّٰهُمَّ اَسْلُكْ بِىَ الطَّرِيْقَةَ الْمُثْلٰى

O Allah, let me tread the most exemplary path

وَاجْعَلْنِىْ عَلٰى مِلَّتِكَ اَمُوْتُ وَ اَحْيٰى

and make me live and die in Thy creed!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

O Allah, bless Muhammad and his Household,

وَ مَتِّعْنِىْ بِالْاِقْتِصَادِ

give me to enjoy moderation,

وَاجْعَلْنِىْ

make me into one of

مِنْ اَهْلِ السَّدَادِ

the people of right behaviour,

وَ مِنْ اَدِلَّةِ الرَّشَادِ

the proofs of right conduct,

وَ مِنْ صَالِحِىْ الْعِبَادِ

and the servants of righteousness,

وَارْزُقْنِىْ فَوْزَ الْمَعَادِ

and provide me with triumph at the place of Return[168]

وَ سَلَامَةَ الْمِرْصَادِ

and safety from the Ambush![169]

اَللّٰهُمَّ

O Allah,

خُذْ لِنَفْسِكَ مِنْ نَفْسِىْ مَا يُخَلِّصُهَا

take to Thyself from my soul what will purify it

وَ اَبْقِ لِنَفْسِىْ مِنْ نَفْسِىْ مَا يُصْلِحُهَا

and leave for my soul that of my soul that will set it right,

فَاِنَّ نَفْسِىْ هَالِكَةٌ اَوْ تَعْصِمَهَا

for my soul will perish unless Thou preservest it!

اَللّٰهُمَّ

O Allah,

اَنْتَ عُدَّتِىْ اِنْ حَزِنْتَ

Thou art my stores when I sorrow,

وَ اَنْتَ مُنْتَجَعِىْ اِنْ حُرِمْتُ

Thou art my recourse when I am deprived,

وَ بِكَ اسْتِغَاثَتِىْ اِنْ كَرِثْتُ

from Thee I seek aid when troubled

وَ عِنْدَكَ

and with Thee is

مِمَّا فَاتَ خَلَفٌ

a substitute for everything gone by,

وَ لِمَ فَسَدَ صَلَاحٌ

a correction for everything corrupted,

وَ فِيْمَا اَنْكَرْتَ تَغْيِيْرٌ

and a change from everything Thou disapprovest.

فَامْنُنْ عَلَىَّ

So show kindness to me with

قَبْلَ الْبَلَآءِ بِالعَافِيَةِ

well-being before affliction,

وَ قَبْلَ الطَّلَبِ بِالْجِدَةِ

wealth before asking,

وَ قَبْلَ الضَّلَالِ بِالرَّشَادِ

right conduct before misguidance;

وَاكْفِنِىْ مَؤُنَةَ مَعَرَّةِ الْعِبَادِ

suffice me against the burden of shame toward the servants,

وَ هَبْ لِىْ اَمْنَ يَوْمِ الْمَعَادِ

give me security on the Day of Return,

وَامْنِحْنى حُسْنُ الْاِرْشَادِ

and grant me excellent right guidance!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

O Allah, bless Muhammad and his Household,

وَادْرَأْ عَنِّىْ بِلُطْفِكَ

repel from me through Thy gentleness,

وَاغْذُنِىْ بِنِعْمَتِكَ

feed me through Thy favour,

وَ اَصْلِحْنِىْ بِكَرَمِكَ

set me right through Thy generosity,

وَ دَاوِنِىْ بِصُنْعِكَ

heal me through Thy benefaction,

وَ اَظِلَّنِىْ فِىْ ذَرَاكَ

shade me in Thy shelter,

وَ جَلِّلْنِىْ رِضَاكَ

wrap me in Thy good pleasure,

وَ وَفِّقْنِىْ

and give me success to reach

اِذَا اشْتَكَلَتْ عَلَىَّ الْاُمُوْرِ لِاَهْدَاهَا

the most guided of affairs when affairs confuse me,

وَ اِذَا تَشَابَهَتِ الْاَعْمَالُ لِاَزْكـَاهَا

the purest of works when works seem similar,

وَ اِذَا تَنَاقَضَتِ الْمِلَلُ لِاَرْضَاهَا

and the most pleasing to Thee of creeds when creeds conflict!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

O Allah, bless Muhammad and his Household,

وَ تَوِّجْنِىْ بِالْكِفَايَةِ

crown me with sufficiency,

وَ سُمْنِىْ حُسْنَ الْوِلَايَةِ

place in me excellent guardianship,[170]

وَ هَبْ لِىْ صِدْقَ الْهِدَايَةِ

give me to guide correctly,

وَ لَا تَفْتِنِّىْ بِالسَّعَةِ

tempt me not with plenty,

وَامْنِحْنِىْ حُسْنَ الدَّعَةِ

grant me excellent ease,

وَ لَا تَجْعَلْ عَيْشِىْ كـَدًّا كـَدًّا

make not my life toil and trouble,

وَ لَا تَرُدَّ دُعَائِىْ عَلَىَّ رَدًّا

and refuse not my supplication in rejection,

فَاِنِّىْ لَا اَجْعَلُ لَكَ ضِدًّا

for I make none rival to Thee

وَ لَا اَدْعُوْا مَعَكَ نِدًّا

and I supplicate none with Thee as equal!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

O Allah, bless Muhammad and his Household,

وَامْنَعْنِىْ مِنَ السَّرَفِ

hold me back from prodigality,

وَ حَصِّنْ رِزْقِىْ مِنَ التَّلَفِ

fortify my provision against ruin,

وَ وَفِّرْ مَلَكَتِىْ بِالْبَرَكَةِ فِيْهِ

increase my possessions through blessing them,

وَ اَصِبْ بِىْ سَبِيْلَ الْهِدَايَةِ لِلْبِرِّ فِيْمَا اُنْفِقُ مِنْهُ

and set me upon the path of guidance through piety in what I spend!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

O Allah, bless Muhammad and his Household,

وَاكـْفِنِىْ مَؤُنَةَ الْاِكـْتِسَابِ

spare me the burden of earning,

وَارْزُقْنِىْ مِنْ غَيْرِ اِحْتِسَابٍ

and provide for me without reckoning,

فَلَا اَشْتَغِلَ عِنْ عِبَادَتِكَ بِالطَّلَبِ

lest I be distracted from Thy worship through seeking

وَ لَا اَحْتَمِلَ اِصْرَ تَبِعَاتِ الْمَكـْسَبِ

and carry the load of earning’s ill results!

اَللّٰهُمَّ

O Allah,

فَاَطْلِبْنِىْ بِقُدْرتِكَ مَا اَطْلُبُ

bestow upon me what I seek through Thy power

وَ اَجِرْنِىْ بِعِزَّتِكَ مِمَّا اَرْهَبُ

and grant me sanctuary from what I fear through Thy might!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

O Allah, bless Muhammad and his Household,

وَصُنْ وَجْهِىْ بِالْيَسَارِ

save my face through ease,

وَ لَا تَبْتَذِلْ جَاهِىْ بِالْاِقْتَارِ

and demean not my dignity through neediness,

فَاَسْتَرْزِقَ اَهْلَ رِزْقِكَ

lest I seek provision from those whom Thou hast provided

وَ اَسْتَعْطِىَ شِرَارَ خَلْقِكَ

and asks for bestowal from the worst of Thy creatures!

فَاَفْتَتِنَ بِحَمْدِ مَنْ اَعْطَانِىْ

Then I would be tried by praising him who gave to me

وَ اَبْتَلٰى بِذَمِّ مَنْ مَنَعَنِىْ

and afflicted with blaming him who held back from me,

وَ اَنْتَ مِنْ دُوْنِهِمْ وَلِىُّ الْاِعْطَآءِ وَالْمَنْعِ

while Thou - not they - art patron of giving and holding back.

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

O Allah, bless Muhammad and his Household

وَارْزُقْنِىْ صِحَّةً فِىْ عِبَادَةٍ

and provide me with soundness in worship,

وَ فَرَاغًا فِىْ زَهَادَةٍ

detachment in renunciation,

وَ عِلْمًا فِىْ اسْتِعْمَالٍ

knowledge put into action,

وَ وَرَعًا فِىْ اِجْمَالٍ

and abstinence in measure!

اَللّٰهُمَّ اخْتِمْ بِعَفْوِكَ اَجَلِىْ

O Allah, seal my term with Thy pardon,

وَ حَقِّقْ فِىْ رَجَاءِ رَحْمَتِكَ اَمَلِىْ

verify my expectation in hoping for Thy mercy,

وَ سَهِّلْ اِلٰى بُلُوْغِ رِضَاكَ سُبُلِىْ

smooth my paths to reach Thy good pleasure,

وَ حَسِّنْ فِىْ جَمِيْعِ اَحْوَالِىْ عَمَلِىْ

and make my works good in all my states!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

O Allah, bless Muhammad and his Household,

وَ نَبِّهْنِىْ لِذِكْرِكَ فِىْ اَوْقَاتِ الْغَفْلَةِ

incite me to remember Thee in times of heedlessness,

وَاسْتَعْمِلْنِىْ بِطَاعَتِكَ فِىْ اَيَّامِ الْمُهْلَةِ

employ me in Thy obedience in days of disregard,

وَانْهَجْ لِىْ اِلٰى مَحَبَّتِكَ سَبِيْلًا سَهْلَةً

open a smooth road for me to Thy love,

اَكْمِلْ لِىْ بِهَا خَيْرَ الدُّنْيَا وَالْاٰخِرَةِ

and complete for me thereby the good of this world and the next!

اَللّٰهُمَّ وَ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

O Allah, and bless Muhammad and his Household

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

and give to us in this World good, and in the next world good,

وَّ قِنِىْ بِرَحْمَتِكَ عَذَابَ النَّارِ

and protect me through Thy mercy from the chastisement of the Fire![171]


 

 

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

O Allah, O Sufficer of the isolated and weak

وَ وَاقِىَ الْاَمْرِ الْمَخُوْفِ

and Protector against terrifying affairs!

اَفْرَدَتْنِى الْخَطَايَا فَلَا صَاحِبَ مَعِىْ

Offenses have isolated me, so there is none to be my companion.

وَ ضَعُفْتُ عَنْ غَضَبِكَ فَلَا مُؤَيِّدَ لِىْ

I am too weak for Thy wrath and there is none to strengthen me.

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

Who can make me secure from Thee when Thou hast filled me with terror?

وَ مَنْ يُسَاعِدُنِىْ وَ اَنْتَ اَفْرَدْتَنِىْ

Who can come to my aid when Thou hast isolated me?

وَ مَنْ يُّقَوِّيْنِىْ وَ اَنْتَ اَضْعَفْتَنِىْ

Who can strengthen me when Thou hast weakened me?

لَا يُجِيْرُ يَا اِلٰهِىْ اِلاَّ رَبٌّ عَلٰى مَرْبُوْبٍ

None can grant sanctuary to a vassal, my Allah, but a lord,

وَ لَا يُؤْمِنُ اِلاَّ غَالِبٌ عَلٰى مَغْلُوْبٍ

none can give security to one dominated but a dominator,

وَ لَا يُعِيْنُ اِلاَّ طَالِبٌ عَلٰى مَطْلُوْبٍ

none can aid him from whom demands are made but a demander.

وَ بِيَدِكَ يَا اِلٰهِىْ جَمِيْعُ ذٰلِكَ السَّبَبِ

In Thy hand, my Allah, is the thread of all that,

وَ اِلَيْكَ الْمَفَرُّ وَ الْمَهْرَبُ

in Thee the place of escape and flight,

فَصَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

so bless Muhammad and his Household,

وَ اَجِرْ هَرَبِىْ

give sanctuary to me in my flight,

وَ اَنْجِحْ مَطْلَبِىْ

and grant my request!

اَللّٰهُمَّ اِنَّكَ اِنْ

O Allah, if Thou shouldst

صَرَفْتَ عَنِّىْ وَجْهَكَ الْكـَرِيْمَ

turn Thy generous face away from me,

اَوْ مَنَعْتَنِىْ فَضْلَكَ الْجَسِيْمَ

withhold from me Thy immense bounty,

اَوْ حَظَرْتَ عَلَىَّ رِزْقَكَ

forbid me Thy provision,

اَوْ قَطَعْتَ عَنِّىْ سَبَبَكَ

or cut off from me Thy thread, I will

لَمْ اَجِدِ السَّبِيْلَ اِلٰى شَىْءٍ مِنْ اَمَلِىْ غَيْرَكَ

find no way to anything of my hope other than Thee

وَ لَمْ اَقْدِرْ عَلٰى مَا عِنْدَكَ بِمَعُوْنَةِ سِوَاكَ

nor be given power over what is with Thee through another’s aid,

فَاِنِّىْ عَبْدُكَ وَ فِىْ قَبْضَتِكَ

for I am Thy servant and in Thy grasp;

نَاصِيَتِىْ بِيَدِكَ

my forelock is in Thy hand.[172]

لَا اَمْرَ لِىْ مَعَ اَمْرِكَ

I have no command along with Thy command.

مَاضٍ فِىَّ حُكْمُكَ

‘Accomplished is Thy judgement of me,

عَدْلٌ فِىَّ قَضَآؤُكَ

just Thy decree for me!’[173]

وَ لَا قُوَّةَ لِىْ عَلَى الْخُرُوْجِ مِنْ سُلْطَانِكَ

I have not the strength to emerge from Thy authority

وَ لَا اَسْتَطِيْعُ مُجَاوَزَةَ قُدْرَتِكَ

nor am I able to step outside Thy power.

وَ لَا اَسْتَمِيْلُ هَوَاكَ

I cannot win Thy inclination,

وَ لَا اَبْلُغُ رِضَاكَ

arrive at Thy good pleasure,

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

O Allah, I rise in the morning and enter into evening as Thy lowly slave.

لَآ اَمْلِكُ لِنَفْسِىْ نَفْعًا وَّ لَا ضَرًّا اِلاَّ بِكَ

I own no profit and loss for myself except through Thee.

اَشْهَدُ بِذٰلِكَ عَلٰى نَفْسِىْ

I witness to that over myself

وَ اَعْتَرِفُ بِضَعْفِ قُوَّتِىْ وَ قِلَّةِ حِيْلَتِىْ

and I confess to the frailty of my strength and the paucity of my stratagems.

فَاَنْجِزْ لِىْ مَا وَعَدْتَّنِىْ

So accomplish what Thou hast promised me

وَ تَمِّمْ لِىْ مَا اٰتَيْتَنِىْ

and complete for me what Thou hast given me,

فَاِنِّىْ عَبْدُكَ

for I am Thy slave,

الْمِسْكِيْنُ الْمُسْتَكِيْنُ

miserable, abased,

الضَّعِيْفُ الضَّرِيْرُ

frail, distressed,

الْحَقِيْرُ الْمَهِيْنُ الْفَقِيْرُ

vile, despised, poor,

الْخَآئِفُ الْمُسْتَجِيْرُ

fearful, and seeking sanctuary!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

O Allah, bless Muhammad and his Household

وَ لَا تَجْعَلْنِىْ

and let me not

نَاسِيًا لِّذِكْرِكَ فِيْمَا اَوْلَيْتَنِىْ

forget to remember Thee in what Thou hast done for me,

وَ لَا غَافِلًا لِاِحْسَانِكَ فِيْمَا اَبْلَيْتَنِىْ

be heedless of Thy beneficence in Thy trying me,

وَ لَا اٰيِسًا مِنْ اِجَابَتِكَ لِىْ وَ اِنْ اَبْطَاْتَ عَنِّىْ فِىْ

or despair of Thy response to me, though it keep me waiting, whether I be in

سَرَّآءَ كُنْتُ اَوْ ضَرَّآءَ

prosperity or adversity,

اَوْ شِدَّةٍ اَوْ رَخَآءٍ

hardship or ease,

اَوْ عَافِيَةٍ اَوْ بَلَآءٍ

well-being or affliction,

اَوْ بُؤْسٍ اَوْ نَعْمَآءَ

misery or comfort,

اَوْ جِدَةٍ اَوْ لَأْوَآءَ

wealth or distress,

اَوْ فَقْرٍ اَوْ غِنًى

poverty or riches!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّاٰلِهٖ

O Allah, bless Muhammad and his Household,

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

make me laud Thee, extol Thee, and praise Thee in all my states so that I

لَا اَفْرَحَ بِمَا اٰتَيْتَنِىْ مِنَ الدُّنْيَا

rejoice not over what Thou givest me of this world

وَ لَا اَحْزَنَ عَلٰى مَا مَنَعْتَنِىْ فِيْهَا

nor sorrow over that of it which Thou withholdest from me!

وَ اَشْعِرْ قَلْبِىْ تَقْوَاكَ

Impart reverential fear of Thee to my heart,

وَاسْتَعْمِلْ بَدَنِىْ فِيْمَا تَغْبَلُه مِنِّىْ

employ my body in that which Thou acceptest from me,

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

لَا اُحِبَّ شَيْئًا مِّنْ سُخْطِكَ

I love nothing that displeases Thee

وَ لَا اَسْخَطَ شَيْئًا مِنْ رِضَاكَ

and become displeased at nothing that pleases Thee!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

O Allah, bless Muhammad and his Household,

وَ فَرِّغْ قَلْبِىْ لِمَحَبَّتِكَ

empty my heart for Thy love,

وَاشْغَلْهُ بِذِكـْرِكَ

occupy it with remembering Thee,

وَانْعَشْهُ بِخَوْفِكَ وَ بِالْوَجَلِ مِنْكَ

animate it with fear of Thee and quaking before Thee,

وَ قَوِّهٖ بِالرَّغْبَةِ اِلَيْكَ

strengthen it with beseeching Thee,

وَ اَمِلْهُ اِلٰىْ طَاعَتِكَ

incline it to Thy obedience,

وَ اَجْرِ بِهٖ فِىْ اَحَبِّ السُّبُلِ اِلَيْكَ

set it running in the path most beloved to Thee,

وَ ذَلِّلْهُ بِالرَّغْبَةِ فِيْمَا عِنْدَكَ اَيَّامَ حَيٰوتِىْ كُلِّهَا

and subdue it through desire for what is with Thee all the days of my life!

وَاجْعَلْ

Let

تَقْوَاكَ مِنَ الدُّنْيَا زَادِىْ

my provision in this world be reverential fear of Thee,[174]

وَ اِلٰى رَحْمَتِكَ رِحْلَتِىْ

my journey be toward Thy mercy,

وَ فِىْ مَرْضَاتِكَ مَدْخَلِىْ

and my entrance be into Thy good pleasure!

وَاجْعَلْ فِىْ جَنَّتِكَ مَثْوَاىَ

Appoint for me a lodging in Thy Garden,

وَ هَبْ لِىْ قُوَّةً اَحْتَمِلُ بِهَا جَمِيْعَ مَرْضَاتِكَ

give me strength to bear everything that pleases Thee,

وَاجْعَلْ فِرَارِىْ اِلَيْكَ وَ رَغْبَتِىْ فِيْمَا عِنْدَكَ

make me flee to Thee and desire what is with Thee,

وَ اَلْبِسْ قَلْبِىْ الْوَحْشَةَ مِنْ شِرَارِ خَلْقِكَ

clothe my heart in estrangement from the evil among Thy creatures,

وَ هَبْ لِىَ الْاُنْسَ بِكَ وَ بِاَوْلِيَآئِكَ وَ اَهْلِ طَاعَتِكَ

and give me intimacy with Thee, Thy friends, and those who obey Thee!

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

O Allah, bless Muhammad and his Household,

وَاجْعَلْنِىْ لَهُمْ قَرِيْنًا

make me their comrade,

وَاجْعَلْنِىْ لَهُمْ نَصِيْرًا

make me their helper,

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!

اِنَّكَ عَلٰى كُلِّ شَىْءٍ قَدِيْرٌ

Thou art powerful over everything[175]

وَ ذٰلِكَ عَلَيْكَ يَسِيْرٌ.

and that is easy for Thee.

 

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

Thy power over it and over me is greater than my power,

فَاَعْطِنِىْ مِنْ نَفْسِىْ مَا يُرْضِيْكَ عَنِّىْ

so give me in myself what will make Thee pleased with me

وَ خُذْ لِنَفْسِكَ رِضَاهَا مِنْ نَفْسِىْ فِىْ عَافِيَةٍ

and take for Thyself Thy good pleasure in my self’s well-being!

اَللّٰهُمَّ

O Allah, I have

لَا طَاقَةَ لِىْ بِالْجَهْدِ

no endurance for effort,

وَ لَا صَبْرَ لِىْ عَلَى الْبَلَآءِ

no patience in affliction,

وَ لَا قُوَّةَ لِىْ عَلَى الْفَقْرِ

no strength to bear poverty.

وَ لَا تَحْظُرْ عَلَىَّ رِزْقِىْ

So forbid me not my provision

وَلَا تَكِلْنِىْ اِلٰى خَلْقِكَ

and entrust me not to Thy creatures,

بَلْ تَفَرَّدْ بِحَاجَتِىْ

but take care of my need alone

وَ تَوَلَّ كِفَايَتِىْ

and Thyself attend to sufficing me!

وَانْظُرْ اِلَىَّ وَانْظُرْ لِىْ فِىْ جَمِيْعِ اُمُوْرِىْ فَاِنَّكَ

Look upon me and look after me in all my affairs,

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

If Thou entrustest me to Thy creatures, they will frown upon me,

وَ اِنْ اَلْجَاتَنِىْ اِلٰى قَرَابَتِىْ حَرَمُوْنِىْ

and if Thou makest me resort to my kinsfolk, they will refuse to give to me;

وَ اِنْ اَعْطَوْا اَعْطَوْا قَلِيْلًا نَكـِرًا

if they give, they will give little and in bad temper,

وَ مَنُّوْا عَلَىَّ طَوِيْلًا وَ ذَمُّوْا كـَثِيْرًا

making me feel long obliged and blaming me much.

فَبِفَضْلِكَ اَللّٰهُمَّ فَاَغْنِنِىْ

So through Thy bounty, O Allah, free me from need,

وَ بِعَظَمَتِكَ فَانْعَشْنِىْ

through Thy mightiness, lift me up,

وَ بِسَعَتِكَ فَابْسُطُ يَدَىْ

through Thy boundless plenty, open my hand,

وَ بِمَا عِنْدَكَ فَاكْفِنِىْ

and with that which is with Thee, suffice me!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

O Allah, bless Muhammad and his Household,

وَ خَلِّصْنِىْ مِنَ الْحَسَدِ

rid me of envy,

وَاحْصُرْنِىْ عَنِ الذُّنُوْبِ

encircle me against sins,

وَ وَرِّعْنِىْ عَنِ الْمَحَارِمِ

make me abstain from things unlawful,

وَ لَا تُجَرِّئْنِىْ عَلَى الْمَعَاصِىْ

give me not the boldness of disobedient acts,

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,

وَ بَارِكْ لِىْ

bless me in

فِيْمَا رَزَقْتَنِىْ

that which Thou providest me,

وَ فِيْمَا خَوَّلْتَنِىْ

that which Thou conferrest upon me,

وَ فِيْمَا اَنْعَمْتَ بِهٖ عَلَىَّ

and that through which Thou favourest me,

وَاجْعَلْنِىْ فِىْ كُلِّ حَالَاتِىْ

and make me in all my states

مَحْفُوْظًا مَكـْلُوْئًا

safeguarded, watched,

مَسْتُوْرًا مَمْنُوْعًا

covered, defended,

مُعَاذًا مُجَارًا

given refuge, and granted sanctuary!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

O Allah, bless Muhammad and his Household

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,

وَجْهٍ مِنْ وُجُوْهِ طَاعَتِكَ

in one of the ways of Thy obedience,

اَوِ الْخَلْقِ مِنْ خَلْقِكَ

or toward one of Thy creatures,

وَ اِنْ ضَعُفَ عَنْ ذٰلِكَ بَدَنِىْ

though my body be too frail for that,

وَ وَهَنَتْ عَنْهُ قُوَّتِىْ

my strength too feeble,

وَ لَمْ تَنَلْهُ مَقْدُرَتِىْ

my power not able to reach it,

وَلَمْ يَسَعْهُ مَالِىْ وَلَا ذَاتُ يَدِىْ

and my possessions and what my hand owns not encompass it,

ذَكَرْتُه اَوْ نَسِيْتُه

and whether I have remembered it or forgotten it.

هُوَ يَا رَبِّ مِمَّا قَدْ اَحْصَيْتُه عَلَىَّ

It, my Lord, is among that which Thou hast counted against me

وَ اَغْفَلْتُه اَنَا مِنْ نَفْسِىْ

while I have been heedless of it in myself.

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

so that nothing of it may remain against me, lest Thou wouldst wish

تُقَاصَنِىْ بِهٖ مِنْ حَسَنَاتِىْ

to settle accounts for it from my good deeds

اَوْ تُضَاعِفَ بِهٖ مِنْ سَيِّئَاتِىْ

or to compound my evil deeds

يَوْمَ اَلْقَاكَ يَا رَبِّ

on the day I meet Thee, my Lord!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

O Allah, bless Muhammad and his Household

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

such that I know the truthfulness of that [desire] in my heart,

وَ حَتّٰى يَكُوْنَ الْغَالِبُ عَلَىَّ الزُّهْدَ فِىْ دُنْيَاىَ

be dominated by renunciation while in this world,

وَ حَتّٰى اَعْمَلَ الْحَسَنَاتِ شَوْقًا

do good deeds with yearning,

وَ اٰمَنَ مِنَ السَّيِّئَاتِ فَرَقًا وَ خَوْفًا

and remain secure from evil deeds in fright and fear!

وَ هَبْ لِىْ نُوْرًا

And give me a light whereby

اَمْشِىْ بِهٖ فِى النَّاسِ

I may walk among the people,[176]

وَ اَهْتَدِىْ بِهٖ فِى الظُّلُمَاتِ

be guided in the shadows,

وَ اَسْتَضِىْءُ بِهٖ مِنَ الشَّكِّ وَ الشُّبُهَاتِ

and seek illumination in doubt and uncertainty!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

O Allah, bless Muhammad and his Household

وَارْزُقْنِىْ

and provide me with

خَوْفَ غَمِّ الْوَعِيْدِ

fear of the threatened gloom

وَ شَوْقَ ثَوَابِ الْمَوْعُوْدِ حَتّٰى اَجِدَ

and yearning for the promised reward, such that I may find

لَذَّةَ مَا اَدْعُوْكَ لَه

the pleasure of that for which I supplicate Thee

وَ كَاْبَةَ مَا اَسْتَجِيْرُ بِكَ مِنْهُ

and the sorrow of that from which I seek sanctuary in Thee!

اَللّٰهُمَّ

O Allah,

قَدْ تَعْلَمُ مَا يُصْلِحُنِى مِنْ اَمْرِ دُنْيَاىَ وَ اٰخِرَتِىْ

Thou knowest what will set my affairs right in this world and the next,

فَكـُنْ بِحَوَآئِجِىْ حَفِيًّا

so be ever gracious toward my needs!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ آلِ مُحَمَّدٍ

O Allah, bless Muhammad and Muhammad’s Household

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

فِى الْيُسْرِ وَ الْعُسْرِ

in ease and difficulty,

وَ الصَّحَةِ وَ السَّقْمِ

health and sickness,

حَتّٰى اَتَعَرَفَ مِنْ نَفْسِىْ

such that I may come to know in myself

رَوْحَ الرِّضَا وَ طَمَانِيْنَةَ النَّفْسِ مِنِّىْ

repose in satisfaction and serenity of soul in that

بِمَا يَجِبُ لَكَ فِيْمَا يَحْدُثُ فِىْ حَالِ

which Thou hast made incumbent upon me in whatever states may occur:

الْخَوْفِ وَ الْاَمْنِ

fear and security,

وَ الرِّضَا وَ السُّخْطِ

satisfaction and displeasure,

وَ الضَّرِّ وَ النَّفْعِ

loss and gain!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

O Allah, bless Muhammad and his Household

وَارْزُقْنِىْ سَلَامَةَ الصَّدْرِ مِنَ الْحَسَدِ

and provide me with a breast safe from envy,

حَتّٰى لَا اَحْسُدَ اَحَدًا مِنْ خَلْقِكَ عَلٰى شَىْءٍ مِّنْ فَضْلِكَ

such that I envy none of Thy creatures and in anything of Thy bounty

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

and such that I see none of Thy favours toward any of Thy creatures

دِيْنٍ اَوْ دُنْيَا

in religion or this world,

اَوْ عَافِيَةٍ اَوْ تَقْوٰى

well-being or reverential fear,

اَوْ سَعَةٍ اَوْ رَخَاءٍ

plenty or ease,

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

O Allah, bless Muhammad and his Household

وَارْزُقْنِىْ

and provide me in this world and the next with

التَّحَفُّظَ مِنَ الْخَطَايَا

caution against offenses and

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

wariness against slips in the state of satisfaction and wrath,

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

Then my enemy may stay secure from my wrongdoing and injustice

وَ يَـيْاَسَ وَلِيِّىْ مِنْ مَيْلِىْ وَ انْحِطَاطِ هَوَاىَ

and my friend may despair of my inclination and the bent of my affection.

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!

اِنَّكَ حَمِيْدٌ مَّجِيْدٌ

Verily Thou art Praiseworthy, Glorious.

 

 

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

O Allah, bless Muhammad and his Household,

وَ اَلْبِسْنِىْ عَافِيَتَكَ

clothe me in Thy well-being,

وَ جَلِّلْنِىْ عَافِيَتَكَ

wrap me in Thy well-being,

وَ حَصِّنِّىْ بِعَافِيَتِكَ

fortify me through Thy well-being,

وَ اَكـْرِمْنِىْ بِعَافِيَتِكَ

honour me with Thy well-being,

وَ اَغْنِنِىْ بِعَافِيَتِكَ

free me from need through Thy well-being,

وَ تَصَدَّقْ عَلَىَّ بِعَافِيَتَكَ

donate to me Thy well-being,

وَ هَبْ لِىْ عَافِيَتَكَ

bestow upon me Thy well-being,

وَ اَفْرِشْنِىْ عَافِيَتَكَ

spread out for me Thy well-being,

وَ اَصْلِحْ لِىْ عَافِيَتَكَ

set Thy well-being right for me,

وَ لَا تُغَرِّقْ بَيْنِىْ وَ بَيْنَ عَافِيَتَكَ فِى الدُّنْيَا وَ الْآخِرَةِ

and separate me not from Thy well-being in this world and the next!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

O Allah, bless Muhammad and his Household

وَ عَافِنِىْ

and make me well with

عَافِيَةً كَافِيَةً شَافِيَةً عَالِيَةً نَامِيَةً

a well-being sufficient, healing, sublime, growing,

عَافِيَةً تُوَلِّدُ فِىْ بَدَنِىَ الْعَافِيَةِ

a well-being that will give birth to well-being in my body,

عَافِيَةَ الدُّنْيَا وَالْآخِرَةِ

a well-being in this world and the next!

وَامْنُنْ عَلَىَّ

Oblige me through

بِالصِّحَةِ وَالْاَمْنِ

health, security,

وَالسَّلَامَةِ فِىْ دِيْنِىْ وَ بَدَنِىْ

and safety in my religion and body,

وَ الْبَصِيْرَةِ فِىْ قَلْبِىْ

insight in my heart,

وَ النَّفَاذِ فِىْ اُمُوْرِىْ

penetration in my affairs,

وَ الْخَشْيَةِ لَكَ

dread of Thee,

وَ الْخَوْفِ مِنْكَ

fear of Thee,

وَ الْقُوَّةِ عَلٰى مَا اَمَرْتَنِىْ بِهٖ مِنْ طَاعَتِكَ

strength for the obedience which Thou hast commanded for me,

وَ الْاِجْتِنَابِ لِمَا نَهَيْتَنِىْ عَنْهُ مِنْ مَعْصِيَتِكَ

and avoidance of the disobedience which Thou hast prohibited for me!

اَللّٰهُمَّ وَامْنُنْ عَلَىَّ

O Allah, oblige me through

بِالْحَجِّ وَ الْعُمْرَةِ

the hajj, the umra,[178]

وَ زِيَارَةِ قَبْرِ رَسُوْلِكَ صَلَوَاتُكَ عَلَيْهِ وَ رَحْمَتُكَ وَ