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

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

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

It is someone whose footsteps are known by every place,

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

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

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

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

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

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

Because the religion has reached the nations through his House.

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

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

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

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

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

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

Syed Husain M. Jafri

Karachi

17 January 1988

Translator�s Introduction

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

Ali Ibn Al-Husain

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

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

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

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

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

Al-Saheefat Al-Sajjadiyya

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

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

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

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

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

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

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

The Arabic Text

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

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

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

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

�This is enough for me.�

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

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

Prayer In Islam

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

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

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

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

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

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

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

YAA RAHMAAN YAA RAHEEM (�O All-merciful, O All-compassionate�)

will have a different effect upon the believer than reciting,

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

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

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

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

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

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

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

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

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

Supplication is the pith of worship.[30]

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

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

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

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

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

The Prophet said:

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

Ali was asked:

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

Ali said:

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

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

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

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

Husain said:

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

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

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

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

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

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

The Role of Supplication

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

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

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

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

Tawheed In Devotional Mode

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

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

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

�Our Lord, we have wronged ourselves�.[41]

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

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

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

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

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

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

Asking Forgiveness

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Spiritual Attitudes And Names Of Allah

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

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

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

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

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

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

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

He is with you wherever you are;[54]

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

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

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

The Predominance Of Mercy

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Saheefa And Islamic Spirituality

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

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

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

Other Dimensions

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

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

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

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

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

The Translation

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

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

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

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

Preface:

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

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

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

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

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

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

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

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

عَنْ اَبِي الْمُفَضَّلِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ الْمُطَّلِبِ الشَّيْبَانِيِّ

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

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

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

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

قَالَ حَدَّثَنِيْ خَالِي عَلِيُّ بْنُ النُّعْمَانِ الْاَعْلَمُ‏

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

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

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

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

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

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

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

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

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

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

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

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

قَالَ فَهَلْ سَمِعْتَهٗ يَذْكُرُ شَيْئًا مِنْ اَمْرِي قُلْتُ نَعَمْ

قُلْتُ جُعِلْتُ فِدَاكَ مَا اُحِبُّ اَنْ اَسْتَقْبِلَكَ بِمَا سَمِعْتُهٗ مِنْهُ

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

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

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

يَمْحُوْا اللَّهُ مَا يَشَاءُ وَ يُثْبِتُ وَ عِنْدَهٗ اُمُّ الْكِتَابِ،

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

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

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

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

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

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

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

فَقُلْتُ يَا ابْنَ رَسُوْلِ اللَّهِ اَ هُمْ اَعْلَمُ اَمْ اَنْتُمْ

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

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

ثُمَّ قَالَ لِي اَ كَتَبْتَ مِنِ ابْنِ عَمِّي شَيْئًا

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

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

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

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

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

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

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

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

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

قَالَ عُمَيْرٌ قَالَ اَبِيْ فَقُمْتُ اِلَيْهِ فَقَبَّلْتُ رَأْسَهٗ،

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

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

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

فَـرَمٰى صَحِيْفَتِيَ الَّتِيْ دَفَعْتُهَا اِلَيْهِ اِلَى غُلَامٍ كَانَ مَعَهٗ

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

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

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

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

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

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

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

ثُمَّ نَشَرَ الصَّحِيْفَةَ وَ وَضَعَهَا عَلٰى عَيْنِهِ وَ اَمَرَّهَا عَلٰى وَجْهِهٖ

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

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

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

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

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

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

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

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

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

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

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

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

وَ قَالَ رَحِمَ اللَّهُ ابْنَ عَمِّي وَ اَلْحَقَهٗ بِآبَائِهٖ وَ اَجْدَادِهٖ

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

فَلَمَّا نَهَضْتُ لِلِقَائِهِمَا قَالَ لِيْ مَكَـانَكَ

ثُمَّ وَجَّهَ اِلٰى مُحَمَّدٍ وَ اِبْرَاهِيْمَ فَجَاءَا

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

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

فَقَالَا رَحِمَكَ اللَّهُ قُلْ فَقَوْلُكَ الْمَقْبُوْلُ

فَقَالَ لَا تَخْرُجَا بِهٰذِهِ الصَّحِيْفَةِ مِنَ الْمَدِيْنَةِ

قَالَ اِنَّ ابْنَ عَمِّكُمَا خَافَ عَلَيْهَا اَمْرًا اَخَافُهُ اَنَا عَلَيْكُمَا.

قَالَا اِنَّمَا خَافَ عَلَيْهَا حِينَ عَلِمَ اَنَّهُ يُقْتَلُ

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

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

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

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

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

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

قُلْتُ نَعَمْ اَصْلَحَكَ اللَّهُ قَدْ قَالَ لِيَ ابْنُ عَمِّكَ يَحْيٰى ذٰلِكَ

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

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

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

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

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

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

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

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

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

قَالَ يَا جِبْرِيلُ اَ عَلٰى عَهْدِيْ يَكُوْنُوْنَ وَ فِي زَمَنِي

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

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

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

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

قَالَ وَ اَنْزَلَ اللَّهُ تَعَالٰى فِي ذٰلِكَ

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

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

تَمْلِكُهَا بَنُوْ اُمَيَّةَ لَيْسَ فِيْهَا لَيْلَةُ الْقَدْرِ

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

قَالَ حَدَّثَنِيْ مُحَمَّدُ بْنُ اَحْمَدَ بْنِ مُسْلِمٍ الْمُطَهَّرِيُّ

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

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

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

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

الَّتِي ذَكَرَهَا جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ آبَائِهٖ صَلَوَاتُ اللَّهِ عَلَيْهِمْ

وَ فِي رِوَايَةِ الْمُطَهَّرِيِّ ذِكْرُ الْاَبْوَابِ وَ هِيَ

دُعَاؤُهٗ فِي اللَّجَاِ اِلَى اللَّهِ تَعَالٰى

دُعَاؤُهٗ اِذَا قُتِّرَ عَلَيْهِ الرِّزْقُ

دُعَاؤُهٗ فِي الْمَعُونَةِ عَلٰى قَضَاءِ الدَّيْنِ

دُعَاؤُهٗ اِذَا ابْتُلِيَ اَوْ رَاٰى مُبْتَلًى بِفَضِيْحَةٍ بِذَنْبٍ

دُعَاؤُهٗ فِي طَلَبِ السَّتْرِ وَ الْوِقَايَةِ

دُعَاؤُهٗ فِي عِيدِ الْفِطْرِ وَ الْجُمُعَةِ

دُعَاؤُهٗ فِي يَوْمِ الْاَضْحَى وَ الْجُمُعَةِ

دُعَاؤُهٗ فِي التَّضَرُّعِ وَ الْاِسْتِكَانَةِ

وَ بَاقِي الْاَبْوَابِ بِلَفْظِ اَبِيْ عَبْدِ اللَّهِ الْحَسَنِيِّ رَحِمَهُ اللَّهُ

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

حَدَّثَنَا اَبُوْ عَبْدِ اللَّهِ جَعْفَرُ بْنُ مُحَمَّدٍ الْحَسَنِيُّ

قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ عُمَرَ بْنِ خَطَّابٍ الزَّيَّاتُ

قَالَ حَدَّثَنِيْ خَالِي عَلِيُّ بْنُ النُّعْمَانِ الْاَعْلَمُ

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

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

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

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

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

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

Supplications

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

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

وَالْاٰخِرِ بِلَا اٰخِرٍ يَكُوْنُ بَعْدَهٗ

الَّذِىْ قَصُرَتْ عَنْ رُؤْيَتِهٖ اَبْصَارُ النَّاظِرِيْنَ

وَ عَجَزَتْ عَنْ نَعْتِهٖ اَوْهَامُ الْوَاصِفِيْنَ

ابْتَدَعَ بِقُدْرَتِهِ الْخَلْقَ ابْتِدَاعًا

وَ اخْتَرَعَهُمْ عَلٰى مَشِيَّتِهِ اخْتِرَاعًا

لَا يَمْلِكُوْنَ تَاخِيْرًا عَمَّا قَدَّمَهُمْ اِلَيْهِ

وَ لَا يَسْتَطِيْعُوْنَ تَقَدُّمًا اِلٰى مَا اَخَّرَهُمْ عَنْهُ

وَ جَعَلَ لِكُلِّ رُوْحٍ مِنْهُمْ قُوْتًا مَعْلُوْمًا مَقْسُوْمًا مِنْ رِزْقِهٖ

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

وَ لَا يَزِيْدُ مَنْ نَقَصَ مِنْهُمْ زَآئِدٌ

ثُمَّ ضَرَبَ لَهٗ فِى الْحَيٰوةِ اَجَلًا مَوْقُوْتًا

قَبَضَهٗ اِلٰى مَا نَدَبَهٗ اِلَيْهِ مِنْ مَوْفُوْرِ ثَوَابِهٖ اَوْ مَحْذُوْرِ عِقَابِهٖ

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

لِيَجْزِىَ الَّذِيْنَ اَسَآؤُا بِمَا عَمِلُوْا وَ يَجْزِىَ الَّذِيْنَ اَحْسَنُوْا بِالْحُسْنٰى

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

لَا يُسْئَلُ عَمَّا يَفْعَلُ وَ هُمْ يُسْئَلُوْنَ

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

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

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

لَتَصَرَّفُوْا فِىْ مِنَنِهٖ فَلَمْ يَحْمَدُوْهُ

وَ تَوَسَّعُوْا فِىْ رِزْقِهٖ فَلَمْ يَشْكُرُوْهُ

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

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

اِنْ هُمْ اِلاَّ كَالْاَنْعَامِ بَلْ هُمْ اَضَلُّ سَبِيْلًا

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

وَ فَتَحَ لَنَا مِنْ اَبْوَابِ الْعِلْمِ بِرُبُوْبِيَّتِهٖ

وَ دَلَّنَا عَلَيْهِ مِنَ الْاِخْلَاصِ لَهٗ فِىْ تَوْحِيْدِهٖ

وَ جَنَّبَنَا مِنَ الْاِلْحَادِ وَالْشَكِّ فِىْ اَمْرِهٖ

نُعَمَّرُ بِهٖ فِيْمَنْ حَمِدَهٗ مِنْ خَلْقِهٖ

وَ نَسْبِقُ بِهٖ مَنْ سَبَقَ اِلٰى رِضَاهُ وَ عَفْوِهٖ

يُضِىْٓءُ لَنَا بِهٖ ظُلُمَاتِ الْبَرْزَخِ

وَ يُسَهِّلُ عَلَيْنَا بِهٖ سَبِيْلَ الْمَبْعَثِ

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

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

يَوْمَ لَا يُغْنِىْ مَوْلًى عَنْ مَوْلًى شَيْئًا وَّ لَا هُمْ يُنْصَرُوْنَ

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

حَمْدًا يَرْتَفِعُ مِنَّا اِلٰى اَعْلٰى عِلِّيِّيْنَ فِىْ كِتَابٍ مَرْقُوْمٍ يَشْهَدُهُ الْمُقَرَّبُوْنَ

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

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

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

حَمْدًا نُعْتَقُ بِهٖ مِنْ اَلِيْمِ نَارِ اللهِ اِلٰى كَرِيْمِ جِوَارِ اللهِ

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

نُزَاحِمُ بِهٖ مَلَائِكَتَهُ الْمُقَرَّبِيْنَ

وَ نُضَامُّ بِهٖ اَنْبِيَآئَهُ الْمُرْسَلِيْنَ

فِىْ دَارِ الْمُقَامَةِ الَّتِىْ لَا تَزُوْلُ

وَ مَحَلِّ كَرَامَتِهِ الَّتِىْ لَا تَحُوْلُ

وَ جَعَلَ لَنَا الْفَضِيْلَةَ بِالْمَلَكَةِ عَلٰى جَمِيْعِ الْخَلْقِ

فَكُلُّ خَلِيْقَتِهٖ مُنْقَادَةٌ لَنَا بِقُدْرَتِهٖ وَ صَائِرَةٌ اِلٰى طَاعَتِنَا بِعِزَّتِهٖ

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

وَالْحَمْدُ لِلّٰهِ الَّذِىْ اَغْلَقَ عَنَّا بَابَ الْحَاجَةِ اِلاَّ اِلَيْهِ

وَ اَثْبَتَ فِيْنَا جَوَارِحَ الْاَعْمَالِ

وَانْتَظَرَ مُرَاجَعَتَنَا بِرَافَتِهٖ حِلْمًا

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

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

فَلَوْ لَمْ نَعْتَدِدْ مِنْ فَضْلِهٖ اِلاَّ بِهَا

فَمَا هٰكَذَا كَانَتْ سُنَّتُهٗ فِى التَّوْبَةٍ لِمَنْ كَانَ قَبْلَنَا

لَقَدْ وَضَعَ عَنَّا مَا لَا طَاقَةَ لَنَا بِهٖ

وَ لَمْ يَدَعَ لَاَحَدٍ مِنَّا حُجَّةً وَّ لَا عُذْرًا

وَالْحَمْدُ لِلّٰهِ بِكُلِّ مَا حَمِدَهٗ بِهٖ

حَمْدًا يَفْضُلُ سَآئِرَ الْحَمْدِ كَفَضْلِ رَبِّنَا عَلٰى جَمِيْعِ خَلْقِهٖ

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

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

in place of His every favour upon us and upon all His servants, past and still remaining, to the number of all things His knowledge encompasses,

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

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

حَمْدًا يَكُوْنُ وُصْلَةً اِلٰى طَاعَتِهٖ وَ عَفْوِهٖ

وَ طَرِيْقًا اِلٰى جَنَّتِهٖ وَ خَفِيْرًا مِنْ نَقِمَتِهٖ

وَ عَوْنًا عَلٰى تَادِيَةِ حَقِّهٖ وَ وَظَآئِغِهٖ

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

a praise that will make us felicitous among His felicitous friends, and bring us into the ranks of those martyred by the swords of His enemies.

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

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

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

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

وَ كَاشَفَ فِى الدُّعَآءِ اِلَيْكَ حَامَّتَهٗ

وَ اَقْصَى الْاَدْنَيْنَ عَلٰى جُحُوْدِهِمْ

وَ قَرَّبَ الْاَقْصَيْنَ عَلَى اسْتِجَابَتِهِمْ لَكَ

وَ اَدْاَبَ نَفْسَهٗ فِىْ تَبْلِيْغِ رِسَالَتِكَ

وَ اَتْعَبَهَا بِالدُّعَآءِ اِلٰى مِلَّتِكَ

وَ شَغَلَهَا بِالنُّصْحِ لِاَهْلِ دَعْوَتِكَ

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

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

وَ اسْتِنْصَارًا عَلٰى اَهْلِ الْكُفْرِ بِكَ

حَتَّىْ اسْتَتَبَّ لَهٗ مَا حَاوَلَ فِىْ اَعْدَآئِكَ

وَاسْتَتَمَّ لَهٗ مَا دَبَّرَ فِى اَوْلِيَآئِكَ

فَنَهَدَ اِلَيْهِمْ مُسْتَفْتِحًا بِعَوْنِكَ وَ مُتَقَوِّيًّا عَلٰى ضَعْفِهٖ بِنَصْرِكَ

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

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

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

اَللّٰهُمَّ فَارْفَعْهٗ بِمَا كَدَحَ فِيْكَ اِلَى الدَّرَجَةِ الْعُلْيَا مِنْ جَنَّتِكَ حَتّٰى

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

وَ لَا يُوَازِيْهُ لَدَيْكَ مَلَكُ مُقَرَّبٌ وَ لَا نَبِىُّ مُرْسَلُ

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

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

يَا مُبَدِّلَ السَّيِّئٰاتِ بِاَضْعَافِهَا مِنَ الْحَسَنَاتِ

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

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

اَللّٰهُمَّ وَ حَمَلَةُ عَرْشِكَ الَّذِيْنَ

وَ لَا يُؤْثِرُوْنَ التَّقْصِيْرَ عَلَى الْجِدِّ فِىْ اَمْرِكَ

وَ لَا يَغْفُلُوْنَ عَنِ الْوَلَهِ اِلَيْكَ

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

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

وَ مِيْكَائِيْلُ ذُوالْجَاهِ عِنْدَكَ وَ الْمَكَانِ الرَّفِيْعِ مِنْ طَاعَتِكَ

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

الْمَكِيْنُ لَدَيْكَ الْمُقَرَّبُ عِنْدَكَ

وَ الرُّوْحُ الَّذِىْ هُوَ عَلٰى مَلَائِكَةِ الْحُجُبِ

اَللّٰهُمَّ فَصَلِّ عَلَيْهِمْ وَ عَلٰى الْمَلَائِكَةِ الَّذِيْنَ مِنْ دُوْنِهِمْ

وَ لَا اِعْيَآءٌ مِنْ لُغُوْبٍ وَ لَا فُتُوْرٌ

وَ لَا تَشْغَلُهُمْ عَنْ تَسْبِيْحِكَ الشَّهَوَاتُ

وَ لَا يَقْطَعْهُمْ عَنْ تَعْظِيْمِكَ سَهْوُ الْغَفَلَاتِ

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

الْخُشَّعُ الْاَبْصَارِ فَلَا يَرُوْمُوْنَ النَّظَرَ اِلَيْكَ

النَّوَاكِسُ الْاَذْقَانِ الَّذِيْنَ قَدْ طَالَتْ رَغْبَتُهُمْ فِيْمَا لَدَيْكَ

وَ الْمُتَوَاضِعُوْنَ دُوْنَ عَظْمَتِكَ وَ جَلَالِ كِبْرِيَآئِكَ

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

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

وَ اَغْنَيْتَهُمْ عَنِ الطَّعَامِ وَ الشَّرَابِ بِتَقْدِيْسِكَ

وَ اَسْكَنْتَهُمْ بُطُوْنَ اَطَبَاقِ سَمٰوَاتِكَ

وَ الَّذِيْنَ عَلٰٓى اَرْجَآئِهَآ اِذَا اَنْزَلَ الْاَمْرُ بِتَمَامِ وَعْدَكَ

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

وَ خُزَّانِ الْمَطَرِ وَ زَوَاجِرِ السَّحَابِ

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

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

وَ الْهَابِطِيْنَ مَعَ قَطْرِ الْمَطَرِ اِذَا نَزَلَ

وَ الْمُوَكَّلِيْنَ بِالْجِبَالِ فَلَا تَزُوْلُ

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

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

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

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

وَ الطَّآئِفِيْنَ بِالْبَيْتِ الْمَعْمُوْرِ

وَ مَالِكٍ وَ الْخَزَنَةِ وَ رِضْوَانَ وَ سَدَنَةِ الْجِنَانِ

وَ الَّذِيْنَ لَا يَعْسُوْنَ اللهَ مَآ اَمَرَهُمْ وَ يَفْعَلُوْنَ مَا يُؤْمَرُوْنَ

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

وَ الَّذِيْنَ يَقُوْلَوْنَ سَلَامٌ عَلَيْكُمْ بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ

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

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

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

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

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

وَ سُكَّانِ الْهَوَآءِ وَ الْاَرْضِ وَ الْمَآءِ

فَصَلِّ عَلَيْهِمْ يَوْمَ يَاتِىْ كُلُّ نَفْسٍ مَعَهَا سَآئِقٌ وَ شَهِيْدٌ

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

كَرَامَةً عَلٰى كَرَامَتِهِمْ وَ طَهَارَةً عَلٰى طَهَارَتِهِمْ

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

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

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

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

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

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

وَالْاِشْتِيَاقِ اِلَى الْمُرْسَلِيْنَ بَحَقَائِقِ الْاِيْمَانِ

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

فَذْكُرْهُمْ مِنْكَ بِمَغْفِرَةٍ وَّ رِضْوَانٍ

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

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

وَ سَابَقُوْا اِلٰى دَعْوَتِهٖ وَاسْتَجَابُوْا لَهٗ حَيْثُ اَسْمَعَهُمْ حُجَّةَ رِسَالَاتِهٖ

وَ فَارَقُوا الْاَزْوَاجَ وَ الْاَوْلَادَ فِىْ اِظْهَارِ كَلِمَتِهٖ

وَ قَاتَلُوا الْاٰبَآءَ وَ الْاَبْنَآءَ فِىْ تَثْبِيْتِ نُبُوَّتِهٖ وَ انْتَصَرُوْا بِهٖ

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

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

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

وَ الَّذِيْنَ هَجَرَتْهُمُ الْعَشَآئِرُ اِذْ تَعَلَّقُوْا بِعُرْوَتِهٖ

وَ انْتَفَتْ مِنْهُمُ الْقَرَابَاتُ اِذْ سَكَنُوْا فِىْ ظِلِّ قَرَابَتِهٖ

فَلَا تَنْسَ لَهُمْ اَللّٰهُمَّ مَا تَرَكُوْا لَكَ وَ فِيْكَ

وَ كَانُوْا مَعَ رَسُوْلِكَ دُعَاةً لَكَ اِلَيْكَ

وَ خُرُوْجِهِمْ مِنْ سَعَةِ الْمَعَاشِ اِلٰى ضِيْقِهٖ

وَ مَنْ كَثَّرْتَ فِىْ اِعْزَازِ دِيْنِكَ مِنْ مَظْلُوْمِهِمْ

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

اَللّٰهُمَّ وَ اَوْصِلْ اِلَى التَّابِعِيْنَ لَهُمْ بِاِحْسَانِ الَّذِيْنَ

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

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

لَمْ يَثْنِهِمْ رَيْبٌ فِىْ بَصِيْرَتِهِمْ

وَ لَمْ يَخْتَلِجْهُمْ شَكٌّ فِىْ قَفْوِ اٰثَارِهِمْ وَ الْاِئْتِمَامِ بِهِدَايَةِ مَنَارِهِمْ

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

وَ لَا يَتَّهِمُوْنَهُمْ فِيْمَا اَدَّوْا اِلَيْهِمْ

اَللّٰهُمَّ وَ صَلِّ عَلَى التَّابِعِيْنَ مِنْ يَوْمِنَا هٰذَا اِلٰى يَوْمِ الدِّيْنِ

صَلٰوةً تَعْصِمُهُمْ بِهَا مِنْ مَعْصِيَتِكَ

وَ تَمْنَعُهُمْ بِهَا مِنْ كَيْدِ الشَّيْطَانِ

وَ تُعِيْنُهُمْ بِهَا عَلٰى مَا اسْتَعَانُوْكَ عَلَيْهِ مِنْ بِرٍّ

وَ تَقِيْهِمْ طَوَارِقَ اللَّيْلِ وَ النَّهَارِ اِلاَّ طَارِقًا يَطْرُقُ بِخَيْرٍ

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

اعْتِقَادِ حُسْنِ الرَّجَاءِ لَكَ وَ الطَّمَعِ فِيْمَا عِنْدَكَ

وَ تَرَكِ التُّهْمَةِ فِيْمَا تَحْوِيْهِ اَيْدِى الْعِبَادِ

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

لِتَرُدَّهُمْ اِلَى الرَّغْبَةِ اِلَيْكَ وَ الرَّهْبَةِ مِنْكَ

وَ تُحَبِّبَ اِلَيْهِمُ الْعَمَلَ لِلْاٰجِلِ وَ الْاِسْتِعْدَادَ لِمَا بَعْدَ الْمَوْتِ

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

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

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

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

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

وَ تُصَيِّرَهُمْ اِلٰى اَمْنٍ مِنْ مَقِيْلِ الْمُتَّقِيْنَ

وَ كَانَ مِنْ دُعَآئِهٖ  لِنَفْسِهِ و لِاَهْلِ وَلَايَتِهِ

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

يَا مَنْ لَا تَنْقَضِىْ عَجَآئِبُ عَظَمَتِهٖ

صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَ سَلَّمَ

وَ احْجُبْنَا عَنِ الْاِلْحَادِ فِىْ عَظَمَتِكَ

وَ يَا مَنْ لَا تَنْتَهِىْ مُدَّةُ مُلْكِهٖ

وَ يَا مَنْ لَا تَفْنٰى خَزَآئِنُ رَحْمَتِهٖ

وَ يَا مَنْ تَنْقَطِعُ دُوْنَ رُؤْيَتِهِ الْاَبْصَارُ

صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَ سَلَّمَ

وَ يَا مَنْ تَصْغُرُ عِنْدَ خَطَرَةِ الْاَخْطَارُ

وَ يَا مَنْ تَطْهَرُ عِنْدَهٗ بِوَاطِنُ الْاَخْبَارِ

اغْنِنَا عَنْ هِبَةِ الْوَقَّابِيْنَ بِهِبَتِكَ

وَ اكْفِنَاوَا شَةِ الْقَاطِعِيْنَ بِصِلَتِكَ

حَتّٰى لَا نَرْغَبَ اِلٰى اَحَدٍ مَعَ بَذْلِكَ

وَ لَا نَسْتَوْحِشَ مِنْ اَحَدٍ مَعَ فَضْلِكَ

اَللّٰهُمَّ فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

اَللّٰهُمَّ اِنَّمَا يَكْتَفِى الْمُكْتَفُوْنَ بِفَضْلِ قُوَّتِكَ

فَصَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَ اكْفِنَا

وَ اِنَّمَا يُعْطِى الْمُعْطُوْنَ مِنْ فَضْلِ جِدَتِكَ

فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ وَ اَعْطِنَا

وَ اِنَّمَا يَهْتَدِى الْمُهْتَدُوْنَ بِنُوْرِ وَجْهِكَ

فَصَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَ اهْدِنَا

مَنْ وَ الَيْتَ لَمْ يَضْرُرْهُ خِذْلَانُ الْخَاذِلِيْنَ

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

وَ مَنْ اَعْطَيْتَ لَمْ يَنْقُصْهُ مَنْعُ الْمَانِعِيْنَ

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

وَ مَنْ هَدَيْتَ لَمْ يُغْوِهٖ اِضْلَالُ الْمُضِلِّيْنَ

وَ اسْلُكْ بِنَا سَبِيْلَ الْحَقِّ بِاِرْشَادِكَ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَ اجْعَلَ

سَلَامَةَ قُلُوْبِنَا فِىْ ذِكْرِ عَظَمَتِكَ

وَ فَرَاغَ اَبْدَانِنَا فِىْ شُكْرِ نِعْمَتِكَ

وَ انْطِلَاقِى اَلْسِنَتِنَا فِىْ وَصْفِ مِنَّتِكَ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَ اجْعَلْنَا مِنْ

وَ مِنْ خَاصَّتِكَ الْخَاصِّيْنَ لَدَيْكَ يَااَرَحَمَ الرَّاحِمِيْنَ.

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

وَ كَانَ مِنْ دُعَآئِهٖ  عِنْدَ الصَّبَاحِ وَ الْمَسَاءِ

6. His Supplication in the Morning and Evening

اَلْحَمْدُ لِلّٰهِ الَّذِىْ خَلَقَ الَّيْلَ وَ النَّهَارَ بِقُوَّتِهٖ

وَ جَعَلَ لِكُلِّ وَاحِدٍ مِنْهُمَا حَدًّا مَحْدُوْدًا وَّ اَمَدًا مَّمْدُوْدًا

يُوْلِجُ كُلَّ وَاحِدٍ مِنْهُمَا فِىْ صَاحِبِهٖ وَ يُوْلِجُ صَاحِبَهٗ فِيْهِ

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

بِتَقْدِيْرٍ مِنْهُ لِلْعِبَادِ فِيْمَا يَغْذُوْهُمْ بِهٖ وَ يُنْشِئُهُمْ عَلَيْهِ

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

فَخَلَقَ لَهُمُ اللَّيْلَ لِيَسْكُنُوْا فِيْهِ مِنْ حَرَكَاتِ التَّعَبِ وَ نَهَضَاتِ النَّصَبِ

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

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

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

وَ يَسْرَحُوْا فِىْ اَرْضِهٖ طَلَبًا لِمَا فِيْهِ

لِيَجْزِىَ الَّذِيَنْ اَسَاءُوْا بِمَا عَمِلُوْا

وَ يَجْزِىَ الَّذِيْنَ اَحْسَنُوْا بِالْحُسْنٰى

وَ مَتَّعْتَنَا بِهٖ مِنْ ضَوْـءِ النَّهَارِ

وَ بَصَّرْتَنَا مِنْ مَطَالِبِ الْاَقْوَاتِ

وَ وَقَيْتَنَا فِيْهٖ مِنْ طَوَارِقِ الْآفَاتِ

اَصْبَحْنَا وَ اَصْبَحَتِ الْاَشْيَآءُ كُلُّهَا بِجُمْلَتِهَا لَكَ

وَ مَا بَثَثْتَ فِىْ كُلِّ وَاحِدٍ مِنْهُمَا

لَيْسَ لَنَا مِنَ الْاَمْرِ اِلاَّ مَا قَضَيْتَ

وَ لَا مِنَ الْخَيْرِ اِلاَّ مَا اَعْطَيْتَ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

اَوِا قْتِـرَافِ صَغِيْرَةٍ اَوْ كَبِيْرَةٍ

وَ اَجْزِلْ لَنَا فِيْهِ مِنَ الْحَسَانَاتِ

اَللّٰهُمَّ يَسِّرْ عَلَى الْكِرَامِ الْكَاتِبِيْنَ مَؤُنَتَنَا

وَامْلَأْ لَنَا مِنْ حَسَنَاتِنَا صَحَائِفَنَا

وَ لَا تُخْزِنَا عِنْدَهُمْ بِسُوْـءِ اَعْمَالِنَا

اَللّٰهُمَّ اجْعَلْ لَنَا فِىْ كُلِّ سَاعَةٍ مِنْ سَاعَاتِهٖ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

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

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

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ وَاجْعَلْهُ

اَرْضٰى مَنْ مَرَّ عَلَيْهِ اللَّيْلُ وَ النَّهَارُ مِنْ جُمْلَةِ خَلْقِكَ

اَشْكَرَهُمْ لِمَا اَوْلَيْتَ مِنْ نِعَمِكَ

وَ اَقْوَمَهُمْ بِمَا شَرَعْتَ مِنْ شَرَآئِعِكَ

وَ اَوْقَفَهُمْ عَمَّا حَذَّرْتَ مِنْ نَهْيِكَ

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

اَللّٰهُمَّ اِنِّىْ اُشْهِدُكَ وَ كَفٰى بِكَ شَهِيْدًا

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

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

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

اَنِّىْ اَشْهَدُ اَنَّكَ اَنْتَ اللهُ الَّذِىْ

وَ اَمَرْتَهٗ بِالنُّصْحِ لِاُمَّتِهٖ فَنَصَحَ لَهَا

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

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

وَ آتِهٖ عَنَّا اَفْضَلَ مَا آتَيْتَ اَحَدًا مِنْ عِبَادِكَ

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

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

فَصَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ الطَّيِّبِيْنَ الطَّهِرِيْنَ الْاَخْيَارِ الْاَنْجَبِيْنَ

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

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

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

وَ يَا مَنْ يُفْثَئُا بِهٖ حَدُّ الشَّدَآئِدِ

وَ يَا مَنْ يُلْتَمَسُ مِنْهُ الْمَخْرَجُ اِلٰى رَوْحِ الْفَرَجِ

وَ مَضَتْ عَلٰى اِرَادَتِكَ الْاَشْيَآءُ فَهِىَ

بِمَشِيَّتِكَ دُوْنَ قَوْلِكَ مُؤْتَمِرَةٌ

وَ بِاِرَادَتِكَ دُوْنَ نَهْيِكَ مُنْزَجِرَةٌ

وَ لَا يَنْكَشِفُ مِنْهَا اِلاَّ مَا كَشَفْتَ

وَ قَدْ نَزَلَ بِىْ يَا رَبِّ مَا قَدْ تَكَاَدَّنِىْ ثِقْلُهٗ

وَ اَلَّمَ بِىْ مَا قَدْ بَهَظَنِىْ حَمْلُهٗ

وَ افْتَحْ لِىْ يَا رَبِّ بَابَ الْفَرَجِ بِطَوْلِكَ

وَاكْسِرْ عَنِّىْ سُلْطَانَ الْهَمِّ بِحَوْلِكَ

وَ اَنِلْنِىْ حُسْنَ النَّظَرِ فِيْمَا شَكَوْتُ

وَ اَذِقْنِىْ حَلَاوَةَ الصُّنْعِ فِيْمَا سَاَلْتُ

وَ هَبْ لِىْ مِنْ لَّدُنْكَ رَحْمَةً وَ فَرَجًا هَنِيْئًا

وَ اجْعَلْ لِىْ مِنْ عِنْدِكَ مَخْرَجًا وَ حَيًّا

فَقَدْ ضِقْتُ لِمَا نَزَلَ بِىْ يَا رَبِّ ذَرْعًا

وَ امْتَلَأْتُ بِحَمْلِ مَا حَدَثَ عَلَىَّ هَمًّا

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

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

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

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

وَ سُوْٓـءِ الْوِلَايَةِ لِمَنْ تَحْتَ اَيْدِيْنَا

وَ تَرْكِ الشُّكْرِ لِمَنِ اسْطَنَعَ الْعَارِفَةَ عِنْدَنَا

اَوْ نَقُوْلَ فِى الْعِلْمِ بِغَيْرِ عِلْمٍ

وَ اَنْ يَسْتَحْوِذَ عَلَيْنَا الشَّيْطَانُ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَ اَعِذْنِىْ مِنْ كُلِّ ذٰلِكَ بِرَحْمَتِكَ وَ جَمِيْعَ الْمُؤْمِنِيْنَ وَ الْمُؤْمِنَاتِ

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

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

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

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ صَيِّرْنَا اِلٰى مَحْبُوْبِكَ مِنَ التَّوْبَةِ

وَ اَزِلْنَا عَنْ مَكْرُوْهِكَ مِنَ الْاِصْرَارِ

اَللّٰهُمَّ وَ مَتٰى وَقَفْنَا بَيْنَ نَقْصَيْنَ فِىْ دِيْنٍ اَوْ دُنْيَا

فَاَوْقِعِ النَّقْصَ بِاَسْرَعِهِمَا فَنَاءً

وَاجْعَلِ التَّوْبَةَ فِىْ اَطْوَلِهِمَا بَقَاءً

وَ اِذَا هَمَمْنَا بِهَمَّيْنِ يُرْضِيْكَ اَحَدُهُمَا عَنَّا وَ يُسْخِطُكَ الْاٰخَرُ عَلَيْنَا

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

وَ اَوْهِنْ قُوَّتَنَا عَمَّا يُسْخِطُكَ عَلَيْنَا

وَ لَا تُخَلِّ فِىْ ذٰلِكَ بَيْنَ نُفُوْسِنَا وَاخْتِيَارِهَا فَاِنَّهَا

مُخْتَارَةٌ لِلْبَاطِلِ اِلاَّ مَا وَفَّقْتَ

اَمَّارَةٌ بِالسُّوْٓـءِ اِلاَّ مَا رَحِمْتَ

وَ اَعْمِ اَبْصَارَ قُلُوْبِنَا عَمَّا خَالَفَ مَحَبَّتَكَ

وَ لَا تَجْعَلْ لِشَىْءٍ مِّنْ جَوَارِحِنَا نُفُوْذًا فِىْ مَعْصِيَتِكَ

اَللّٰهُمَّ فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ وَاجْعَلْ

حَتّٰى لَا تَفُوْتَنَا حَسَنَةٌ نَسْتَحِقُّ بِهَا جَزَآئِكَ

وَ لَا تَبْقٰى لَنَا سَيِّئَةٌ نَسْتَوْجِبُ بِهَا عِقَابَكَ

وَ كَانَ مِنْ دُعَآئِهٖ  فِي اللَّجَاِ اِلَى اللَّهِ تَعَالٰى

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

وَ اَجِرْنَا مِنْ عَذَابِكَ بِتَجَاوُزِكَ فَاِنَّهٗ لَا طَاقَةَ لَنَا بِعَدْلِكَ

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

وَ لَا نَجَاةَ لِاَحَدٍ مِنَّا دُوْنَ عَفْوِكَ

يَا غَنِىَّ الْاَغْنِيَآءِ هَا نَحْنُ عِبَادُكَ بَيْنَ يَدَيْكَ

وَ لَا تَقْطَعْ رَجَائَنَا بِمَنْعِكَ فَتَكُوْنَ

فَاِلٰى مَنْ حِيْنَئِذٍ مُنْقَلِبُنَا عَنْكَ

الْمُضْطَرُّوْنَ الَّذِيْنَ اَوْجَبْتَ اِجَابَتَهُمْ

وَ اَهْلُ السُّوْٓـءِ الَّذِيْنَ وَعَدْتَ الْكَشْفَ عَنْهُمْ

وَ اَوْلَى الْاُمُوْرِ بِكَ فِىْ عَظَمَتِكَ

وَ اَغْنِنَا اِذْ طَرَحْنَا اَنْفُسَنَا بَيْنَ يَدَيْكَ

اَللّٰهُمَّ اِنَّ الشَّيْطَانَ قَدْ شَمِتَ بِنَا اِذْ شَايَعْنَاهُ عَلٰى مَعْصِيَتِكَ

وَ كَانَ مِنْ دُعَآئِهٖ  بِخَوَاتِمِ الْخَيْرِ

11. His Supplication for Good Outcomes

وَ يَا مَنْ شُكْرُهٗ فَوْزٌ لِلشَّاكِرِيْنَ

وَ يَا مَنْ طَاعَتُهٗ نَجَاةٌ لِلْمُطِيْعِيْنَ

وَاَلْسِنَتَنَا بِشُكْرِكَ عَنْ كُلِّ شُكْرٍ

وَ جَوَارِحَنَا بِطَاعَتِكَ عَنْ كُلِّ طَاعَةٍ

فَاِنْ قَدَّرْتَ لَنَا فَرَاغًا مِنْ شُغْلٍ فَاجْعَلْهُ فَرَاغَ سَلَامَةٍ

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

يَنْصَرِفَ عَنَّا كُتَّابُ السَّيِّئَاتِ بِصَحِيْفَةٍ خَالِيَةً مِنْ ذِكْرِ سَيِّاٰتِنَا

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

وَ يَتَوَلّٰى كُتَّابُ الْحَسَنَاتِ عَنَّا مَسْرُوْرِيْنَ بِمَا كَتَبُوْا مِنْ حَسَنَاتِنَا

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

وَاسْتَحْضَرَتْنَا دَعْوَتُكَ الَّتِىْ لَا بُدَّ مِنْهَا وَ مِنْ اِجَابَتِهَا

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

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

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

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

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

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

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

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

وَ نَهْىٌ نَهْيَتَنِىْ عَنْهُ فَاَسْرَعْتُ اِلَيْهِ

وَ نِعْمَةٌ اَنْعَمْتَ بَهَا عَلَىَّ فَقَصَّرْتُ فِىْ شُكْرِهَا

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

وَ يَحْدُوْنِىْ عَلٰى مَسْئَلَتِكَ تَفَضُّلُكَ عَلٰى مَنْ

وَاقِفٌۢ بِبَابِ عِزِّكَ وُقُوْفَ الْمُسْتَسْلِمِ الذَّلِيْلِ

وَسَآئِلُكَ عَلَى الْحَيَآءِ مِنِّىْ سَوَالَ الْبَائِسِ الْمُعِيْلِ

لَمْ اَسْتَسْلِمْ وَقْتَ اِحْسَانِكَ اِلاَّ بِالْاِقْلَاعِ عَنْ عِصْيَانِكَ

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

وَ لَمْ اَخْلُ فِىْ الْحَالَاتِ كُلِّهَا مَنْ اِمْتِنَانِكَ

فَهَلْ يَنْفَعُنِىْ يَا اِلٰهِىْ اِقْرَارِىْ عِنْدَكَ بِسُوْٓـءِ مَا اكْتَسَبْتُ

وَ هَلْ يُنْجِيْنِى مِنْكَ اعْتِرَافِىْ لَكَ بِقَبِيْحِ مَا ارْتَكَبْتُ

اَمْ اَوْجَبْتَ لِيْ فِيْ مَقَامِي هٰذَا سُخْطَكَ

اَمْ لَزِمَنِىْ فِىْ وَقْتِ دُعَاىَ مَقْتُكَ

لَا اَيْئَسُ مِنْكَ وَ قَدْ فَتَحْتَ لِىْ بَابَ التَّوْبَةِ اِلَيْكَ

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

بَلْ اَقُوْلُ مَقَالَ الْعَبْدِ الذَّلِيْلِ

وَ يَا اَرْحَمَ مَنِ انْتَابَهُ الْمُسْتَرْحِمُوْنَ

وَ يَا اَعْطَفَ مَنْ اَطَافَ بِهِ الْمُسْتَغْفِرُوْنَ

وَ يَا مَنْ عَفْوُه اَكْثَرُ مِنْ نَقِمَتِهٖ

وَ يَا مَنْ تَحَمَّدَ اِلٰى خَلْقِهٖ بِحُسْنِ التَّجَاوُرِ

وَ يَا مَنْ عَوَّدَ عِبَادَه قَبُوْلَ الْاِنَابَةِ

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

وَ يَا مَنِ اسْتَصْلَحَ فَاسِدَهُمْ بِالتَّوْبَةِ

وَ يَا مَنْ رَضِىَ مِنْ فِعْلِهِمْ بِالْيَسِيْرِ

وَ يَا مَنْ كَافٰى قَلِيْلَهُمْ بِالْكَثِيْرِ

وَ يَا مَنْ ضَمِنَ لَهُمْ اِجَابَةً الدُّعَآءِ

وَ يَا مَنْ وَعَدَهُمْ عَلٰى نَفْسِهٖ بِتَفَضُّلِهٖ حُسْنَ الْجَزَآءِ

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

مَا اَنَا بِاَعْصٰى مَنْ عَصَاكَ فَغَفَرْتَ لَه

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

وَ مَا اَنَا بِاَلْوَمِ مَنِ اعْتَذَرَ اِلَيْكَ فَقَبِلْتَ مِنْهُ

وَ مَا اَنَا بِاَظْلَمِ مَنْ تَابَ اِلَيْكَ فَعُدْتَ عَلَيْهِ

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

اَتُوْبُ اِلَيْكَ فِىْ مَقَامِىْ هٰذَا تَوْبَةً

بِاَنَّ الْعَفْوَ عَنِ الذَّنْبِ الْعَظِيْمِ لَا يَتَعَاظَمُكَ

وَ اَنَّ التَّجَاوُزَ عَنِ الْاِثْمِ الْجَلِيْلِ لَا يَسْتَصْعِبُكَ

وَ اَنَّ احْتِمَالَ الْجِنَايَاتِ الْفَاحِشَةِ لَا يَتَكَاَدُكَ

وَ اَنَا اَبْرَءُ اِلَيْكَ مِنْ اَنْ اَسْتَكْبِرَ

وَاَسْتَعِيْنُ بِكَ عَلٰى مَا عَجَزْتُ عَنْهُ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ اَجِرْنِىْ مِمَّا يَخَافُه اَهْلُ الْاِسَائَةِ

وَ لَا اَخَافُ عَلٰى نَفْسِىْ اِلاَّ اِيَّاكَ

اِنَّكَ اَهْلُ التَّقْوٰى وَ اَهْلُ الْمَغْفِرَةِ

وَ كَانَ مِنْ دُعَآئِهٖ  فِي طَلَبِ الْحَوَائِجِ إِلَى اللَّهِ تَعَالَى‏

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

وَ يَا مَنْ لَا يَبِيْعُ نِعَمَه بِالْاَثْمَانِ

وَ يَا مَنْ لَا يُكَدِّرُ عَطَايَاهُ بِالْاِمْتِنَانِ

وَ يَا مَنْ يُسْتَغْنٰى بِهٖ وَ لَا يُسْتَغْنٰى عَنْهُ

وَ يَا مَنْ يُرْغَبُ اِلَيْهِ وَ لَا يُرْغَبُ عَنْهُ

وَ يَا مَنْ لَا تُفْنِىْ خَزَآئِنَهُ الْمَسَآئِلُ

وَ يَا مَنْ لَا تُبَدِّلُ حِكْمَتَهُ الْوَسَآئِلُ

وَ يَا مَنْ لَا تَنْقَطِعُ عَنْهُ حَوَآئِجُ الْمُحْتَاجِيْنَ

وَ يَا مَنْ لَا يُعَنِّيْهِ دُعَآءُ الدَّاعِيْنَ

فَمَنْ حَاوَلَ سَدَّ خَلَّتِهٖ مِنْ عِنْدِكَ

وَ رَامَ صَرْفَ الْفَقْرِ عَنْ نَفْسِهٖ بِكَ

وَ مَنْ تَوَجَّهَ بِحَاجَتِهٖ اِلٰى اَحَدٍ مِنْ خَلْقِكَ

وَاسْتَحَقَّ مِنْ عِنْدِكَ فَوْتَ الْاِحْسَانِ

وَ سَوَّلَتْ لِىْ نَفْسِىْ رَفْعَهَا اِلٰى مَنْ

وَ لَا يَسْتَغْنِىْ فِىْ طَلِبَاتِهٖ عَنْكَ وَ هِىَ

وَ عَثْرَتٌ مِّنْ عَثَرَاتِ الْمُذْنِبِيْنَ

ثُمَّ انْتَبَهْتُ بِتَذْكِرِيْرِكَ لِىْ مِنْ غَفْلَتِىْ

وَ رَجَعْتُ وَ نَكَصْتُ بِتَسْدِيْدِكَ عَنْ عَثْرَتِىْ

وَ اَوْفَدْتُ عَلَيْكَ رَجَآئِىْ بِالثِّقَةِ بِكَ

اَنَّ كَثِيْرُ مَا اَسْئَلُكَ يَسِيْرٌ فِىْ وُجْدِكَ

وَ اَنَّ خَطِيْرَ مَا اَسْتَوْهِبُكَ حَقِيْرٌ فِىْ وُسْعِكَ

وَ اَنَّ كَرَمَكَ لَا يُضِيْقُ عَنْ سُوَالِ اَحَدٍ

وَ اَنَّ يَدَكَ بِالْعَطَايَا اَعْلٰى مِنْ كُلِّ يَدٍ

اَللّٰهُمَّ فَصَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَاحْمِلْنِىْ بِكَرَمِكَ عَلَى التَّفَضُّلِ

وَ لَا تَحْمِلْنِىْ بِعَدْلِكَ عَلَى الْاِسْتِحْقَاقِ

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

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

وَ لَا بِاَوَّلِ سَآئِلٍ سَاَلَكَ فَاَفْضَلْتَ عَلَيْهِ وَ هُوَ يَسْتَوْجِبُ الْحَرْمَانَ

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

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَ لَا تُوَجِّهْنِىْ فِىْ حَاجَتِىْ هٰذِهٖ وَ غَيْرِهَا اِلٰى سِوَاكَ

وَ حُسْنِ تَقْدِيْرِكَ لِىْ فِىْ جَمِيْعَ الْاُمُوْرِ

وَ تَذْكُرُ حَاجَتَكَ ثُمَّ تَسْجُدُ وَ تَقُولُ فِي سُجُوْدِكَ

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

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

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

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

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

يَا مَنْ لَا يَخْفٰى عَلَيْهِ اَنْبَآءُ الْمُتَظَلِّمِيْنَ

وَ يَا مَنْ لَا يَحْتَاجُ فِىْ قَصَصِهِمْ اِلٰى شَهَادَاتِ الشَّاهِدِيْنَ

وَ يَا مَنْ قَرُبَتْ نُصْرَتُه مِنَ الْمَظْلُوْمِيْنَ

وَ يَا مَنْ بَعُدَ عَوْنُه عَنِ الظَّالِمِيْنَ

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

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

اَللّٰهُمَّ فَصَلِّ عَلٰى مُحَمَّدٍ وَّاٰلِهٖ

وَ خُذْ ظَالِمِىْ وَ عَدُوِّىْ عَنْ ظُلْمِىْ بِقُوَّتِكَ

اَللّٰهُمَّ وَ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّاٰلِهٖ

وَ اَعِدْنِىْ عَلَيْهِ عَدْوٰى حَاضِرَةً تَكُوْنُ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّاٰلِهٖ

وَ اَبْدِلْنِىْ بِسُوْ ءٍ صَنِيْعِهٖ بِىْ رَحْمَتَكَ

وَ كُلُّ مَرْزِئَةٍ سَوَاءٌ مَعَ مَوْجِدَتِكَ

فَكَمَا كَرَّهْتَ اِلَىَّ اَنْ اُظْلَمَ فَقِنِىْ مِنْ اَنْ اَظْلِمَ

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

لَا تَفْتِنِّىْ بِالْقُنُوْطِ مِنْ اِنْصَافِكَ

وَ لَا تَفْتِنْهُ بِالْاَمْنِ مِنْ اِنْكَارِكَ

وَ عَرِّفْهُ عَمَّا قَلِيْلٍ مَّا اَوْعَدْتَ الظَّالِمِيْنَ

وَ عَرِّفْنِىْ مَا وَعَدْتَ مِنْ اِجَابَةِ الْمُضْطَرِّيْنَ

اَللّٰهُمَّ صَلِّ عَلٰى مَحَمَّدٍ وَ اٰلِهٖ

وَ وَفِّقْنِىْ لِقَبُوْلِ مَا قَضَيْتَ لِىْ وَ عَلَىَّ

وَ رَضِّنِىْ بِمَا اَخَذْتَ لِىْ وَ مِنِّىْ

وَ تَرْكِ الْاِنْتِقَامِ مِمَّنْ ظَلَمَنِىْ اِلٰى يَوْمِ الْفَصْلِ وَ مَجْمَعِ الْخَصْمِ

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

وَ اَيِّدْنِىْ مِنْكَ بِنِيَّةٍ صَادِقَةٍ وَ صَبْرٍ دَائِمٍ

وَ اَعِذْنِىْ مِنْ سُوْٓ ءِ الرَّغْبَةِ وَ هَلَعِ اَهْلِ الْحِرْصِ

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

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

وَاجْعَلْ ذٰلِكَ سَبَبًا لِقَنَاعَتِىْ بِمَا قَضَيْتَ وَ ثِقَتِىْ بِمَا تَخَيَّرْتَ

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

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

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

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

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

وَ لَكَ الْحَمْدُ عَلٰى مَا اَحْدَثْتَ بِىْ مِنْ عِلَّةٍ فِىْ جَسَدِىْ

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

اَىُّ الْحَالَيْنِ اَحَقُّ بِالشُّكْرِ لَكَ

وَ اَىُّ الْوَقْتَيْنِ اَوْلٰى بِالْحَمْدِ لَكَ

وَ نَشَّطْتَنِىْ بِهَا لِاِبْتِغَآءِ مَرْضَاتِكَ وَ فَضْلِكَ

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

وَ قَوَّيْتَنِىْ مَعَهَا عَلٰى مَا وَفَّقْتَنِىْ لَه مِنْ طَاعَتِكَ

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

اَمْ وَقْتُ الْعِلَّةِ الَّتِىْ مَحَّصْتَنِىْ بِهَا

وَ النِّعَمِ الَّتِىْ اَتْحَفْتَنِىْ بِهَا

تَخْفِيْفًا لِمَا ثَقُلَ بِهٖ عَلٰى ظَهْرِىْ مِنَ الْخَطِيْئٰاتِ

وَ تَطْهِيْرًا لِمَا اَنْغَمَسْتُ فِيْهِ مِنَ السَّيِّئٰاتِ

وَ تَذْكِيْرًا لِمَحْوِ الْحَوْبَةِ بِقَدِيْمِ النِّعْمَةِ

وَ فِىْ خِلَالِ ذٰلِكَ مَا كَتَبْتَ لِىَ الْكَاتِبَانِ مِنْ زَكِىِّ الْاَعْمَالِ

اَللّٰهُمَّ فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَ مُتَحَوَّلِىْ عَنْ صَرْعَتِىْ اِلٰى تَجَاوُزِكَ

وَ سَلَامَتِىْ مِنْ هٰذِهِ الشِّدَّةِ اِلٰى فَرَجِكَ

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

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

يَا مَنْ بِرَحْمَتِهٖ يَسْتَغِيْثُ الْمُذْنِبُوْنَ

وَ يَا مَنْ اِلٰى ذِكْرِ اِحْسَانِهٖ يَفْزَعُ الْمُضْطَرُّوْنَ

وَ يَا مَنْ لِخِيْفَتِهٖ يَنْتَحِبُ الْخَاطِئُوْنَ

اَنْتَ الَّذِىْ وَسِعْتَ كُلَّ شَىْءٍ رَحْمَةً وَ عِلْمًا

وَ اَنْتَ الَّذِىْ جَعَلْتَ لِكُلِّ مَخْلُوْقٍ فِىْ نِعَمِكَ سَهْمًا

وَ اَنْتَ الَّذِىْ عَفْوُه اَعْلٰى مِنْ عِقَابِهٖ

وَ اَنْتَ الَّذِىْ تَسْعٰى رَحْمَتُه اَمَامَ غَضَبِهٖ

وَ اَنْتَ الَّذِىْ عَطَآؤُه اَكْثَرُ مِنْ مَنْعِهٖ

وَ اَنْتَ الَّذِىْ اتَّسَعَ الْخَلَآئِقُ كُلُّهُمْ فِىْ وُسْعِهٖ

وَ اَنْتَ الَّذِىْ لَا يَرْغَبُ فِىْ جَزَآءِ مَنْ اَعْطَاهُ

وَ اَنْتَ الَّذِىْ لَا يُفْرِطُ فِىْ عِقَابِ مَنْ عَصَاهُ

وَ اَنَا يَا اِلٰهِىْ عَبْدُكَ الَّذِىْ اَمَرْتَه بِالدُّعَآءِ فَقَالَ

هَا اَنَا ذَا يَا رَبِّ مَطْرُوْحٌۢ بَيْنَ يَدَيْكَ

اَنَا الَّذِىْ اَوْقَرْتَ الْخَطَايَا ظَهْرَه

وَ اَنَا الَّذِىْ اَفَلْتَ الْذُّنُوْبُ عُمْرَه

رَاحِمٌ مَنْ دَعَاكَ فَاُبْلِغَ فِى الدُّعَآءِ اَمْ اَنْتَ

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

غَافِرٌ لِمَنْ بَكَاكَ فَاُسْرِعَ فِى الْبُكَآءِ اَمْ اَنْتَ

مُتَجَاوِزٌ عَمَّنْ عَفَّرَ لَكَ وَجْهَه تَذَلُّلًا اَمْ اَنْتَ

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

مُغْنٍ مَنْ شَكَا اِلَيْكَ فَقْرَه تَوَكُّلًا

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

اِلٰهِىْ لَا تُخَيِّبُ مَنْ لَا يَجِدُ مُعْطِيًا غَيْرَكَ

وَ لَا تَخْذُلْ مَنْ لَا يَسْتَغْنِىْ عَنْكَ بِاَحَدٍ دُوْنَكَ

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

وَ لَا تُعْرِضْ عَنِّىْ وَ قَدْ اَقْبَلْتُ عَلَيْكَ

وَلَا تَحْرِمْنِىْ وَ قَدْ رَغِيْتُ اِلَيْكَ

وَ لَا تَجْبَهْنِىْ بِالرَّدِّ وَ قَدِ انْتَصَبْتُ بَيْنَ يَدَيْكَ

اَنْتَ الَّذِىْ وَصَفْتَ نَفْسَكَ بِالرَّحْمَةِ فَصَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَارْحَمْنِىْ

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

وَ اَنْتَ الَّذِىْ سَمَّيْتَ نَفْسَكَ بِالْعَفْوِ فَاعْفُ عَنِّىْ

فَيْضَ دَمْعِىْ مِنْ خِيْفَتِكَ وَ وَجِيْبَ قَلْبِىْ مِنْ خَشْيَتِكَ

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

كُلُّ ذٰلِكَ حَيَآءً مِّنْكَ لِسُوْٓـءِ عَمَلِىْ وَ لِذَاكَ

فَكَمْ مِنْ عَائِبَةٍ سَتَرْتَهَا عَلَىَّ فَلَمْ تَفْضَحْنِىْ

وَ كَمْ مِنْ ذَنْبٍ غَطَّيْتَه عَلَىَّ فَلَمْ تَشْهَرْنِىْ

وَ لَمْ تُقَلِّدْنِىْ مَكْرُوْهَ شَنَاٰرِهَا

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

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

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

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

فَمَنْ اَجْهَلُ مِنِّىْ يَا اِلٰهِىْ بِرُشْدِهٖ

وَ مَنْ اَبْعَدُ مِنِّىْ مِنِ اسْتِصْلَاحِ نَفْسِهٖ

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

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

وَ اَشَدُّ اِقْدَامًا عَلَى السُّوْـءِ مِنِّىْ

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

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

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

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

وَ اَعْجَبُ مِنْ ذٰلِكَ اَنَاتُكَ عَنِّىْ وَ اِبْطَآؤُكَ عَنْ مُعَاجَلَتِىْ

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

وَ لَيْسَ ذٰلِكَ مِنْ كَرَمِىْ عَلَيْكَ بَلْ

اَرْتَدِعَ عَنْ مَعْصِيَتِكَ الْمُسْخِطَةِ

وَ اُقْلِعَ عَنْ سَيِّئٰاتِى الْمُخْلِقَةِ

وَ لِاَنَّ عَفْوَكَ عَنِّىْ اَحَبُّ اِلَيْكَ مِنْ عُقُوْبَتِىْ

وَ اَقَلُّ لِوَعِيْدِكَ انْتِبَاهًا وَارْتِقَابًا

طَمَعًا فِىْ رَأْفَتِكَ الَّتِىْ بِهَا صَلَاحُ اَمْرِ الْمُذْنِبِيْنَ

وَ رَجَآءً لِرَحْمَتِكَ الَّتِىْ بِهَا فَكَاكُ رِقَابِ الْخَاطِئِيْنَ

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

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

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

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

بَكَيْتُ اِلَيْكَ حَتّٰى تَسْقُطَ اَشْفَارُ عَيْنَىَّ

وَ قُمْتُ لَكَ حَتّٰى تَتَنَشَّرَ قَدَمٰاىَ

وَ رَكَعْتُ لَكَ حَتّٰى يَنْخَلِعَ صُلْبِىْ

وَ سَجَدْتُ لَكَ حَتّٰى تَتَفَقَّا حَدَقَتَاىَ

وَ اَكَلْتُ تُرَابَ الْاَرْضِ طُوْلِ عُمْرِىْ

وَ شَرِبْتُ مَآءَ الرَّمَادِ اٰخَرَ دَهْرِىْ

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

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

مَا اسْتَوْجَبْتُ بِذٰلِكَ مَحْوَ سَيِّئَةٍ وَاحِدَةٍ مِنْ سَيِّئٰاتِىْ وَاِنْ كُنْتَ

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

تَغْفِرُلِىْ حَيْنَ اَسْتَوْجِبُ مَغْفِرَتَكَ

وَتَعْفُوْ عَنِّىْ حِيْنَ اَسْتَحِقُّ عَفْوَكَ

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

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

اِذْ كَانَ جَزَائِىْ مِنْكَ فِىْ اَوَّلِ مَا عَصَيْتُكَ النَّارُ

فَاِنْ تُعَذِّبْنِىْ فَاَنْتَ غَيْرُ ظَالِمٍ لِىْ

تَغَمَّدْتَنِىْ بِسِتْرِكَ فَلَمْ تَفْضَحْنِىْ

وَ تَاَنَّيْتَنِىْ بِكَرَمِكَ فَلَمْ تُعَاجِلْنِىْ

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

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

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

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَاجْعَلْنِىْ طَلِيْقَ عَفْوِكَ وَ عَتِيْقَ رَحْمَتِكَ

وَ بَشِّرْنِىْ بِذٰلِكَ فِى الْعَاجِلِ دُوْنَ الْاٰجِلِ بُشْرٰى اَعْرِفُهَا

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

وَ عَرِّفْنِىْ فِيْهِ عَلَامَةً اَتَبَيَّنُهَا

وَ لَا يَؤُدُكَ فِي جَزِيْلِ هِبَاتِكَ الَّتِيْ دَلَّتْ عَلَيْهَا آيَاتُكَ،

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

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

اَللّٰهُمَّ اِنَّا نَعُوْذُ بِكَ مِنْ نَزَغَاتِ الشَّيْطٰنِ الرَّجِيْمِ

وَ مِنَ الثِّقَةِ بِاَمَانِيِّهٖ وَ مَوَاعِيْدِهٖ

اَوْ اَنْ يَحْسُنَ عِنْدَنَا مَا حَسَّنَ لَنَا

اَوْ اَنْ يَّثْقُلَ عَلَيْنَا مَا كَرَّهَ اِلَيْنَا

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَ اَمْتِعْنَا مِنَ الْهُدٰى بِمِثْلِ ضَلَالَتِهٖ

وَ زَوِّدْنَا مِنَ التَّقْوٰى ضِدَّ غَوَايَتِهٖ

وَاسْلُكْ بِنَا مِنَ التُّقٰى خِلَافَ سَبِيْلِهٖ مِنَ الرَّدٰى

لَا تَجْعَلْ لَه فِىْ قُلُوْبِنَا مَدْخَلًا

وَ لَا تُوْطِنَنَّ لَه فِيْمَا لَدَيْنَا مَنْزِلًا

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

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

وَ اَيْقِظْنَا عَنْ سِنَةِ الْغَفْلَةِ بِالرُّكُوْنِ اِلَيْهِ

وَ اَحْسِنْ بِتَوْفِيْقِكَ عَوْنَنَا عَلَيْهِ

اَللّٰهُمَّ وَ اَشْرِبْ قُلُوْبَنَا اِنْكَارَ عَـمَلِهٖ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ وَاجْعَلْ

اٰبَآئَنَا وَ اُمَّهَاتِنَا وَ اَوْلَادَنَا

وَ اَهَالِيَنَا وَ ذَوِىْ اَرْحَامِنَا وَ قَرَابَاتِنَا

وَ جِيْرَانَنَا مِنَ الْمُؤْمِنِيْنَ وَ الْمُؤْمِنَاتِ مِنْهُ فِىْ

وَ اَعْطِهِمْ عَلَيْهِ اَسْلِحَةً مَاضِيَةً

وَ عَادَاهُ لَكَ بِحَقِيْقَةِ الْعُبُوْدِيَّةِ

وَاسْتَظْهَرَ بِكَ عَلَيْهِ فِىْ مَعْرِفَةِ الْعُلُوْمِ الرَّبَّانِبَّةِ

نَامُرُ بِمُنَاوَاتِهٖ مَنْ اَطَاعَ اَمْرَنَا

وَ نَعِظُ عَنْ مُتَابَعَتِهٖ مَنِ اتَّبَعَ زَجَرْنَا

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

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

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

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

وَ اَجِرْنَا مِمَّا اسْتَجَرْنَا بِكَ مِنْ خَوْفِهٖ

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

وَ صَيِّرْنَا بِذٰلِكَ فِىْ دَرَجَاتِ الصَّالِحِيْنَ وَ مَرَاتِبِ الْمُؤْمِنِيْنَ

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

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

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

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

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

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

وَ وِزْرٍ لَا يَرْتَفِعُ فَقَدِّمْ لِىْ مَا اَخَّرْتَ

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

فَغَيْرُ كَثِيْرٍ مَا عَاقِبَتُهُ الْفَنَآءُ

وَ غَيْرُ قَلِيْلٍ مَا عَاقِبَتُهُ الْبَقَآءُ

وَ كَانَ مِنْ دُعَائِهِ  عِنْدَ الِاسْتِسْقَاءِ بَعْدَ الْجَدْبِ

19. His Supplication in Asking for Water during a Drought

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

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

وَامْنُنْ عَلٰى عِبَادِكَ بِاِيْنَاعِ الثَّمَرَةِ

وَ اَحْىِ بِلَادَكَ بِبُلُوْغِ الزَّهَرَةِ

وَ اَشْهِدْ مَلَآئِكَتِكَ الْكِرَامَ السَّفَرَةِ بِسَقْىٍ مِنْكَ نَافِعٍ

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

تُحْيِىْ بِهٖ مَا قَدْ مَاتَ وَ تَرُدُّ بِهٖ مَا قَدْ فَاتَ

وَ تُرْخِصُ بِهِ الْاَسْعَارَ فِىْ جَمِيْعِ الْاِمْصَارِ

وَ تُكْمِلُ لَنَا بِهٖ طَيِّبَاتِ الرِّزْقِ

وَ تُزِيْدُنَا بِهٖ قُوَّةً اِلٰى قُوَّتِنَا

وَ لَا تَجْعَلْ بَرْدَه عَلَيْنَا حُسُوْمًا

وَ لَا تَجْعَلْ صَوْبَه عَلَيْنَا رُجُوْمًا

وَ لَا تَجْعَلْ مَائَه عَلَيْنَا اُجَاجًا.

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِ مُحَمَّدٍ

وَارْزُقْنَا مِنْ بَرَكَاتِ السَّمٰوٰتِ وَ الْاَرْضِ

وَ كَانَ مِنْ دُعَآئِهٖ  فِي مَكَارِمِ الْأَخْلَاقِ وَ مَرْضِيِّ الْأَفْعَالِ

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

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ آلِهٖ

وَ بَلِّغْ بِاِيْمَانِىْ اَكْمَلَ الْاِيْمَانِ

وَانْتَهِ بِنِيَّتِيْ اِلٰى اَحْسَنِ النِّيَّاتِ وَ بِعَمَلِىْ اِلٰى اَحْسَنِ الْاَعْمَالِ

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

وَاسْتَصْلِحْ بِقُدْرَتِكَ مَا فَسَدَ مِنِّىْ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ آلِهٖ

وَاكـْفِنِىْ مَا يَشْغَلُنِى الْاِهْتِمَامِ بِهٖ

وَاسْتَعْمِلْنِىْ بِمَا تَسْئَلُنِىْ غَدًا عَنْهُ

وَاسْتَفْرِغْ اَيَّامِىْ فِيْمَا خَلَقْتَنِىْ لَه

وَاغْنِنِىْ وَ اَوْسِعْ عَلَىَّ فِىْ رِزْقِكَ

وَ اَعِزَّنِىْ وَ لَا تَبْتَلِيَنِّىْ بِالْكـِبْرِ

وَ عَبِّدْنِىْ لَكَ وَ لَا تُفْسِدْ عِبَادَتِىْ بِالْعُجْبِ

وَ اَجْرِ لِلنَّاسِ عَلٰى يَدِىَ الْخَيْرَ وَ لَا تَمْحَقْهُ بِالْمَنِّ

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

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِ مُحَمَّدٍ

وَ لَا تَرْفَعَنِىْ فِى النَّاسِ دَرَجَةً اِلاَّ حَطَطْتَنِىْ عِنْدَ نَفْسِىْ مِثْلَهَا

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

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

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

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِ مُحَمَّدٍ

وَ مَتِّعْنِىْ بِهُدًى صَالِحٍ لَا اَسْتَبْدِلُ بِهٖ

وَ عَمِّرْنِىْ مَا كَانَ عُمْرِىْ بِذْلَةً فِىْ طَاعَتِكَ

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

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

خَصْلَةً تُعَابُ مِنِّىْ اِلاَّ اَصْلَحْتَهَا

وَ لَا عَآئِبَةً اُوَنَّبُ بِهَا اِلاَّ حَسَّنْتَهَا

وَ لَا اُكْرُوْمَةً فِىَّ نَاقِصَةً اِلاَّ اَتْمَمْتَهَا

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِ مُحَمَّدٍ

مِنْۢ بِغْضَةِ اَهْلِ الشَّنَانِ الْمَحَبَّةَ

وَ مِنْ حَسَدِ اَهْلِ الْبَغْىِ الْمَوَدَّةَ

وَ مِنْ ظِنَّةِ اَهْلِ الصَّلَاحِ الثِّقَةَ

وَ مِنْ عَدَاوَةِ الْاَدْنَيْنَ الْوَلَايَةَ

وَ مِنْ عُقُوْقِ ذَوِىْ الْاَرْحَامِ الْمَبَرَّةَ

وَ مِنْ خِذْلَانِ الْاَقْرَبِيْنَ النُّصْرَةَ

وَ مِنْ حُبِّ الْمُدَارِيْنَ تَصْحِيْحَ المِقَةِ

وَ مِنْ رَدِّ الْمُلَابِسِيْنَ كَرَمَ الْعِشْرَةِ

وَ مِنْ مَرَارَةِ خَوْفِ الظَّالِمِيْنَ حَلَاوَةَ الْاَمَنَةِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ اُخَالِفَ مَنِ اغْتَابَنِىْ اِلٰى حُسْنِ الذِّكْرِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ اَلْبِسْنِىْ زِيْنَةَ الْمُتَّقِيْنَ فِىْ

وَاسْتِقْلَالِ الْخَيْرِ وَ اِنْ كَثُرَ مِنْ قَوْلِىْ وَ فِعْلِىْ

وَاسْتِكْثَارِ الشَّرِّ وَ اِنْ قَلَّ مِنْ قَوْلِىْ وَ فِعْلِىْ

وَ رَفْضِ اَهْلِ الْبِدَعِ وَ مُسْتَعْمِلِ الرَّاىِ الْمُخْتَرِعَ

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

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَاجْعَلْ

وَلَا بِالتَّعَرُّضِ لِخِلَافِ مَحَبَّتِكَ

وَ اَتَضَرَّعُ اِلَيْكَ عِنْدَ الْمَسْكَنَةِ

بِالْاِسْتِعَانَةِ بِغَيْرِكَ اِذَ اضْطُرِرْتُ

وَ لَا بِالْخُضُوْعِ لِسُوَالِ غَيْرِكَ اِذَا افْتَقَرْتُ

وَ لَا بِالتَّضَرُّعِ اِلٰى مَنْ دُوْنَكَ اِذَا رَهِبْتُ

فَاسْتَحِقَّ بِذٰلِكَ خِذْلَانَكَ وَ مَنْعَكَ وَ اِعْرَاضَكَ

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

اَللّٰهُمَّ اجْعَلْ مَا يُلْقِى الشَّيْطَانُ فِىْ رُوْعِىْ مِنَ التَّمَنِّىْ وَالتَّظَنِّىْ وَالْحَسَدِ

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

وَ مَا اَجْرٰى عَلٰى لِسَانِىْ مِنْ لَفْظَةِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ لَا اُظْلَمَنَّ وَ اَنْتَ مُطِيْقٌ لِلدَّفْعِ عَنِّىْ

وَ لَا اَظْلِمَنَّ وَ اَنْتَ الْقَادِرُ عَلَى الْقَبْضِ مِنِّىْ

وَ لَا اَضِلَّنَّ وَ قَدْ اَمْكَنَتْكَ هِدَايَتِىْ

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

وَ لَيْسَ عِنْدِىْ مَا يُوْجِبُ لِىْ مَغْفِرَتَكَ

وَ لَا فِىْ عَمَلِىْ مَا اَسْتَحِقُّ بِهٖ عَفْوَكَ

وَ مَا لِىْ بَعْدَ اَنْ حَكَمْتُ عَلٰى نَفْسِىْ اِلاَّ فَضْلُكَ

اَللّٰهُمَّ اَسْلُكْ بِىَ الطَّرِيْقَةَ الْمُثْلٰى

وَاجْعَلْنِىْ عَلٰى مِلَّتِكَ اَمُوْتُ وَ اَحْيٰى

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

خُذْ لِنَفْسِكَ مِنْ نَفْسِىْ مَا يُخَلِّصُهَا

وَ اَبْقِ لِنَفْسِىْ مِنْ نَفْسِىْ مَا يُصْلِحُهَا

فَاِنَّ نَفْسِىْ هَالِكَةٌ اَوْ تَعْصِمَهَا

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

اِذَا اشْتَكَلَتْ عَلَىَّ الْاُمُوْرِ لِاَهْدَاهَا

وَ اِذَا تَشَابَهَتِ الْاَعْمَالُ لِاَزْكـَاهَا

وَ اِذَا تَنَاقَضَتِ الْمِلَلُ لِاَرْضَاهَا

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَ وَفِّرْ مَلَكَتِىْ بِالْبَرَكَةِ فِيْهِ

وَ اَصِبْ بِىْ سَبِيْلَ الْهِدَايَةِ لِلْبِرِّ فِيْمَا اُنْفِقُ مِنْهُ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

فَلَا اَشْتَغِلَ عِنْ عِبَادَتِكَ بِالطَّلَبِ

وَ لَا اَحْتَمِلَ اِصْرَ تَبِعَاتِ الْمَكـْسَبِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ اَنْتَ مِنْ دُوْنِهِمْ وَلِىُّ الْاِعْطَآءِ وَالْمَنْعِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَ حَقِّقْ فِىْ رَجَاءِ رَحْمَتِكَ اَمَلِىْ

وَ حَسِّنْ فِىْ جَمِيْعِ اَحْوَالِىْ عَمَلِىْ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ نَبِّهْنِىْ لِذِكْرِكَ فِىْ اَوْقَاتِ الْغَفْلَةِ

وَاسْتَعْمِلْنِىْ بِطَاعَتِكَ فِىْ اَيَّامِ الْمُهْلَةِ

وَانْهَجْ لِىْ اِلٰى مَحَبَّتِكَ سَبِيْلًا سَهْلَةً

اَكْمِلْ لِىْ بِهَا خَيْرَ الدُّنْيَا وَالْاٰخِرَةِ

اَللّٰهُمَّ وَ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

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

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

وَ اٰتِنَا فِى الدُّنْيَا حَسَنَةً وَ فِى الْاٰخِرَةٍ حَسَنَةً

وَ كَانَ مِنْ دُعَآئِهٖ  إِذَا حَزَنَهُ أَمْرٌ وَ أَهَمَّتْهُ الْخَطَايَا

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

اَللّٰهُمَّ يَا كَافِىَ الْفَرْدِ الضَّعِيْفِ

اَفْرَدَتْنِى الْخَطَايَا فَلَا صَاحِبَ مَعِىْ

وَ ضَعُفْتُ عَنْ غَضَبِكَ فَلَا مُؤَيِّدَ لِىْ

وَ اَشْرَفْتُ عَلٰى خَوْفِ لِقَآئِكَ فَلَا مُسَكِّنَ لِرَوْعَتِىْ

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

وَ مَنْ يُؤْمِنُنِىْ مِنْكَ وَ اَنْتَ اَخَفْتَنِىْ

وَ مَنْ يُسَاعِدُنِىْ وَ اَنْتَ اَفْرَدْتَنِىْ

وَ مَنْ يُّقَوِّيْنِىْ وَ اَنْتَ اَضْعَفْتَنِىْ

لَا يُجِيْرُ يَا اِلٰهِىْ اِلاَّ رَبٌّ عَلٰى مَرْبُوْبٍ

وَ لَا يُؤْمِنُ اِلاَّ غَالِبٌ عَلٰى مَغْلُوْبٍ

وَ لَا يُعِيْنُ اِلاَّ طَالِبٌ عَلٰى مَطْلُوْبٍ

وَ بِيَدِكَ يَا اِلٰهِىْ جَمِيْعُ ذٰلِكَ السَّبَبِ

لَمْ اَجِدِ السَّبِيْلَ اِلٰى شَىْءٍ مِنْ اَمَلِىْ غَيْرَكَ

وَ لَمْ اَقْدِرْ عَلٰى مَا عِنْدَكَ بِمَعُوْنَةِ سِوَاكَ

وَ لَا قُوَّةَ لِىْ عَلَى الْخُرُوْجِ مِنْ سُلْطَانِكَ

وَ لَا اَسْتَطِيْعُ مُجَاوَزَةَ قُدْرَتِكَ

وَ لَا اَنَالُ مَا عِنْدَكَ اِلاَّ بِطَاعَتِكَ وَ بِفَضْلِ رَحْمَتِكَ

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

اِلٰهِىْ اَصْبَحْتُ وَ اَمْسَيْتُ عَبْدًا دَاخِرًا لَكَ

لَآ اَمْلِكُ لِنَفْسِىْ نَفْعًا وَّ لَا ضَرًّا اِلاَّ بِكَ

وَ اَعْتَرِفُ بِضَعْفِ قُوَّتِىْ وَ قِلَّةِ حِيْلَتِىْ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

نَاسِيًا لِّذِكْرِكَ فِيْمَا اَوْلَيْتَنِىْ

وَ لَا غَافِلًا لِاِحْسَانِكَ فِيْمَا اَبْلَيْتَنِىْ

وَ لَا اٰيِسًا مِنْ اِجَابَتِكَ لِىْ وَ اِنْ اَبْطَاْتَ عَنِّىْ فِىْ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّاٰلِهٖ

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

لَا اَفْرَحَ بِمَا اٰتَيْتَنِىْ مِنَ الدُّنْيَا

وَ لَا اَحْزَنَ عَلٰى مَا مَنَعْتَنِىْ فِيْهَا

وَاسْتَعْمِلْ بَدَنِىْ فِيْمَا تَغْبَلُه مِنِّىْ

وَاشْغَلْ بِطَاعَتِكَ نَفْسِىْ عَنْ كُلِّ مَا يَرِدُ عَلَىَّ حَتّٰى

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

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَانْعَشْهُ بِخَوْفِكَ وَ بِالْوَجَلِ مِنْكَ

وَ اَجْرِ بِهٖ فِىْ اَحَبِّ السُّبُلِ اِلَيْكَ

وَ ذَلِّلْهُ بِالرَّغْبَةِ فِيْمَا عِنْدَكَ اَيَّامَ حَيٰوتِىْ كُلِّهَا

وَ هَبْ لِىْ قُوَّةً اَحْتَمِلُ بِهَا جَمِيْعَ مَرْضَاتِكَ

وَاجْعَلْ فِرَارِىْ اِلَيْكَ وَ رَغْبَتِىْ فِيْمَا عِنْدَكَ

وَ اَلْبِسْ قَلْبِىْ الْوَحْشَةَ مِنْ شِرَارِ خَلْقِكَ

وَ هَبْ لِىَ الْاُنْسَ بِكَ وَ بِاَوْلِيَآئِكَ وَ اَهْلِ طَاعَتِكَ

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

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

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

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

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَامْنُنْ عَلَىَّ بِشَوْقٍ اِلَيْكَ وَ بِالْعَمَلِ لَكَ بِمَا تُحِبُّ وَ تَرْضٰى

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

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

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

اَللّٰهُمَّ اِنَّكَ كَلَّفْتَنِىْ مِنْ نَفْسِىْ مَا اَنْتَ اَمْلَكَ بِهٖ مِنِّىْ

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

وَ قُدْرَتُكَ عَلَيْهِ وَ عَلَىَّ اَغْلَبُ مِنْ قُدْرَتِىْ

فَاَعْطِنِىْ مِنْ نَفْسِىْ مَا يُرْضِيْكَ عَنِّىْ

وَ خُذْ لِنَفْسِكَ رِضَاهَا مِنْ نَفْسِىْ فِىْ عَافِيَةٍ

وَانْظُرْ اِلَىَّ وَانْظُرْ لِىْ فِىْ جَمِيْعِ اُمُوْرِىْ فَاِنَّكَ

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

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

وَ اِنْ وَكَلْتَنِىْ اِلٰى خَلْقِكَ تَجَهَّمُوْنِىْ

وَ اِنْ اَلْجَاتَنِىْ اِلٰى قَرَابَتِىْ حَرَمُوْنِىْ

وَ اِنْ اَعْطَوْا اَعْطَوْا قَلِيْلًا نَكـِرًا

وَ مَنُّوْا عَلَىَّ طَوِيْلًا وَ ذَمُّوْا كـَثِيْرًا

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَاجْعَلْ هَوَاىَ عِنْدَكَ وَ رِضَاىَ فِيْمَا يَرِدُ عَلَىَّ مِنْكَ

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

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَاقْضِ عَنِّىْ كُلَّ مَا اَلْزَمْتَنِيْهِ وَ فَرَضْتَه عَلَىَّ لَكَ فِىْ

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

هُوَ يَا رَبِّ مِمَّا قَدْ اَحْصَيْتُه عَلَىَّ

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

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

حَتّٰى لَا يَبْقٰى عَلَىَّ شَىْءٌ مِّنْهُ تُرِيْدُ اَنْ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَارْزُقْنِى الرَّغْبَةَ فِى الْعَمَلِ لَكَ لِاٰخِرَتِىْ

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

حَتّٰى اَعْرِفَ صِدْقَ ذٰلِكَ مِنْ قَلْبِىْ

وَ حَتّٰى يَكُوْنَ الْغَالِبُ عَلَىَّ الزُّهْدَ فِىْ دُنْيَاىَ

وَ اٰمَنَ مِنَ السَّيِّئَاتِ فَرَقًا وَ خَوْفًا

وَ اَسْتَضِىْءُ بِهٖ مِنَ الشَّكِّ وَ الشُّبُهَاتِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ شَوْقَ ثَوَابِ الْمَوْعُوْدِ حَتّٰى اَجِدَ

قَدْ تَعْلَمُ مَا يُصْلِحُنِى مِنْ اَمْرِ دُنْيَاىَ وَ اٰخِرَتِىْ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ آلِ مُحَمَّدٍ

وَ ارْزُقْنِى الْحَقَّ عِنْدَ تَقْصِيْرِىْ فِى الشُّكْرِ لَكَ بِمَا اَنْعَمْتَ عَلَىَّ

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

رَوْحَ الرِّضَا وَ طَمَانِيْنَةَ النَّفْسِ مِنِّىْ

بِمَا يَجِبُ لَكَ فِيْمَا يَحْدُثُ فِىْ حَالِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَارْزُقْنِىْ سَلَامَةَ الصَّدْرِ مِنَ الْحَسَدِ

حَتّٰى لَا اَحْسُدَ اَحَدًا مِنْ خَلْقِكَ عَلٰى شَىْءٍ مِّنْ فَضْلِكَ

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

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

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

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

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

حَتّٰى اَكُوْنَ بِمَا يَرِدُ عَلَىَّ مِنْهُمَا بِمَنْزِلَةٍ سَوَآءٍ

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

عَامِلًا بِطَاعَتِكَ مُؤْثِرًا لِرِضَاكَ عَلٰى مَا سِوَاهُمَا فِى الْاَوْلِيَآءِ وَ الْاَعْدَآءِ

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

حَتّٰى يَاْمَنَ عَدُوِّىْ مِنْ ظُلْمِىْ وَ جَوْرِىْ

وَ يَـيْاَسَ وَلِيِّىْ مِنْ مَيْلِىْ وَ انْحِطَاطِ هَوَاىَ

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

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

وَ كَانَ مِنْ دُعَآئِهٖ  إِذَا سَأَلَ اللَّهَ الْعَافِيَةَ وَ شُكْرَهَا

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

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ لَا تُغَرِّقْ بَيْنِىْ وَ بَيْنَ عَافِيَتَكَ فِى الدُّنْيَا وَ الْآخِرَةِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

عَافِيَةً كَافِيَةً شَافِيَةً عَالِيَةً نَامِيَةً

عَافِيَةً تُوَلِّدُ فِىْ بَدَنِىَ الْعَافِيَةِ

وَ الْقُوَّةِ عَلٰى مَا اَمَرْتَنِىْ بِهٖ مِنْ طَاعَتِكَ

وَ الْاِجْتِنَابِ لِمَا نَهَيْتَنِىْ عَنْهُ مِنْ مَعْصِيَتِكَ

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

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

عَلَيْهِمُ السَّلَامُ اَبَدًا مَّا اَبْقَيْتَنِىْ

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

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

وَمِنْ شَرِّ السَّآمَّةٍ وَ الْهَآمَّةِ وَ الْعَآمَّةِ وَ اللَّآمَّةِ

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

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

وَ مِنْ شَرِّ كُلِّ دَآبَّةٍ اَنْتَ اٰخِذٌ بِنَاصِيَتِهَا

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ مَنْ اَرَادَنِىْ بِسُوْٓ ءٍ فَاصْرِفْهُ عَنِّىْ

وَ كَانَ مِنْ دُعَآئِهٖ  لِأَبَوَيْهِ عَلَيْهِمَا السَّلَامُ

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

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ عَبْدِكَ وَ رَسُوْلِكَ وَ اَهْلِ بَيْتِهِ الطَّاهِرِيْنَ

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

بِالْكـَرَامَةِ لَدَيْكَ وَ الصَّلَاةِ مِنْكَ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ اَلْهِمْنِىْ عِلْمَ مَا يَجِبُ لَهُمَا عَلَىَّ اِلْهَامًا

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

وَاجْمَعْ لِىْ عِلْمَ ذٰلِكَ كُلِّهٖ تَمَامًا

ثُمَّ اسْتَعْمِلْنِىْ بِمَا تُلْهِمُنِىْ مِنْهُ

وَ وَفِّقْنِىْ لِلنُّفُوْذِ فِيْمَا تُبَصِّرُنِىْ مِنْ عِلْمِهٖ حَتّٰى

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

لَا يَفُوْتَنِى اسْتِعْمَالُ شَىْءٍ عَلَّمْتَنِيْهِ

وَلَا تَثْقُلْ اَرْكَانِىْ عَنِ الْحُفُوْفِ فِيْمَا اَلْهَمْتَنِيْهِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ كَمَا شَرَّفْتَنَا بِهٖ

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

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

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

اَهَابُهُمَا هَيْبَةَ السُّلْطَانِ الْعَسُوْفِ

وَاجْعَلْ طَاعَتِىْ لِوَالِدَىَّ وَ بِرِّىْ بِهِمَا

اَقَرَّ لِعَيْنِىْ مِنْ رَقْدَةِ الْوَسْنَانِ

وَ اَثْلَجَ لِصَدْرِىْ مِنْ شَرْبَةِ الظَّمْاٰنِ

وَ اَشْتَكْثِرَ بِرَّهُمَا بِىْ وَ اِنْ قَلَّ

وَ اَسْتَقِلَّ بِرِّىْ بِهِمَا وَ اِنْ كَثُرَ

وَ صَيِّرْنِىْ بِهِمَا رَفِيْقًا وَ عَلَيْهِمَا شَفِيْقًا

وَاحْفَظْ لَهُمَا مَا حَفِظَاهُ مِنِّىْ فِىْ صِغَرِىْ

اَللّٰهُمَّ وَ مَا مَسَّهُمَا مِنِّىْ مِنْ اَزًى

اَوْ خَلَصَ اِلَيْهِمَا عَنِّىْ مِنْ مَكْرُوْهٍ

يَا مُبَدِّلَ السَّيِّئٰاتِ بِاَضْعَافِهَا مِنَ الْحَسَنَاتِ

اَوْ قَصَّرَا بِىْ عَنْهُ مِنْ وَاجِبٍ فَقَدْ

وَ قَبْتُه لَهُمَا وَ جُدْتُ بِهٖ عَلَيْهِمَا

وَ رَغِبْتُ اِلَيْكَ فِىْ وَضْعِ تَبِعَتِهٖ عَنْهُمَا فَاِنِّىْ

وَ لَآ اَكْرَهُ مَا تَوَلَّيَاهُ مِنْ اَمْرِىْ يَارَبِّ فَهُمَا

اَيْنَ اِذًا يَّا اِلٰهِىْ طُوْلُ شُغْلِهِمَا بِتَرْبِيَتِىْ

وَ اَيْنَ شِدَّةُ تَعَبِهِمَا فِىْ حَرَاسَتِىْ

وَ اَيْنَ اِقْتَارُهُمَا عَلٰٓى اَنْفُسِهِمَا لِلتَّوْسِعَةِ عَلَىَّ

وَ لَا اَنَا بِقَاضٍ وَظِيْفَةَ خِدْمَتِهِمَا

وَ اَعَنِّىْ يَا خَيْرَ مَنِ اسْتُعِيْنَ بِهٖ

وَ وَفِّقْنِىْ يَآ اَهْدٰىْ مَنْ رُغِبَ اِلَيْهِ

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

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

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَ ذُرِّيَّتِهٖ

وَاخْصُصْ اَبَوَىَّ بِاَفْضَلِ مَا خَصَصْتَ بِهٖ اٰبَآءَ عِبَادِكَ الْمُؤْمِنِيْنَ وَ اُمَّهَاتِهِمْ

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

وَ فِىْ كُلِّ سَاعَةٍ مِّنْ سَاعَاتِ نَهَارِىْ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَاغْفِرْ لَهُمَا بِبِرِّهِمَا لِىْ مَغْفِرَةً حَتْمًا

وَارْضَ عَنْهُمَا بِشَفَاعَتِىْ لَهُمَا رِضًى عَزْمًا

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

وَ بَلِّغْهُمَا بِالْكَرَامَةِ مَوَاطِنَ السَّلَامَةِ

اَللّٰهُمَّ وَ اِنْ سَبَقَتْ مَغْفِرَتُكَ لَهُمَا فَشَفِّعْهُمَا فِىَّ

وَ اِنْ سَبَقَتْ مَغْفِرَتُكَ لِىْ فَشَفِّعْنِىْ فِيْهِمَا

حَتّٰى نَجْتَمِعَ بِرَاْفَتِكَ فِىْ دَارِ كَرَامَتِكَ وَ مَحَلِّ مَغْفِرَتِكَ وَرَحْمَتِكَ

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

اِنَّكَ ذُوْالْفَضْلِ الْعَظِيْمِ وَ الْمَنِّ الْقَدِيْمِ وَ اَنْتَ اَرْحَمُ الرَّاحِمِيْنَ.

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

وَ كَانَ مِنْ دُعَآئِهٖ  لِوُلْدِهٖ عَلَيْهِمُ السَّلَامُ

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

وَ اَصَحَّ لِىْ اَبْدَانَهُمْ وَ اَدْيَانَهُمْ وَ اَخْلَاقَهُمْ

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

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

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

وَ اَدْرِرْلِىْ وَ عَلٰى يَدَىْ اَرْزَاقَهُمْ

وَلِاَوْلِيٰآئِكَ مُحِبِّيْنَ مُنَاصِحِيْنَ

وَ لِجَمِيْعِ اَعْدٰآئِكَ مُعَانِدِيْنَ وَ مُبْغِضِيْنَ اٰمِيْنَ

لِىْ مُحِبِّيْنَ وَ عَلَىَّ حَدِبِيْنَ مُقْبِلِيْنَ

وَ اَعِنِّىْ عَلٰى تَرْبِيَتِهِمْ وَتَاْدِيْبِهِمْ وَ بِرِّهِمْ

وَ هَبْ لِىْ مِنْ لَدُنْكَ مَعَهُمْ اَوْلَادًا ذُكُوْرًا

وَاجْعَلْهُمْ لِىْ عَوْنًا عَلٰى مَا سَاَلْتُكَ

وَ اَعِذْنِىْ وَ ذُرِّيَّتِىْ مِنَ الشَّيْطَانِ الرَّجِيْمِ فَاِنَّكَ

وَ رَغَّبْتَنَا فِىْ ثَوَابِ مَا اَمَرْتَنَا

سَلَّطْتَه مِنَّا عَلٰى مَا لَمْ تُسَلِّطْنَا عَلَيْهِ مِنْهُ

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

اِنْ هَمَمْنَا بِفَاحِشَةٍ شَجَّعَنَا عَلَيْهَا

وَ اِنْ هَمَمْنَا بِعَمَلٍ صَالِحٍ ثَبَّطَنَا عَنْهُ

وَ اِلاَّ تَصْرِفْ عَنَّا كَيْدَه يُضِلُّنَا

وَ اِلاَّ تَقِنَا خَبَالَه يَسْتَزِلَّنَا

اَللّٰهُمَّ فَاقْهَرْ سُلْطَانَه عَنَّا بِسُلْطَانِكَ

حَتّٰى تَحْبِسَه عَنَّا بِكَثْرَةِ الدُّعَآءِ لَكَ

فَنُصْبِحَ مِنْ كَيْدِهٖ فِى الْمَعْصُوْمِيْنَ بِكَ

وَ لَا تَمْنَعْنِىَ الْاِجَابَةَ وَ قَدْ ضَمِنْتَهَا لِىْ

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

وَ لَا تَحْجُبْ دُعَآئِىْ عَنْكَ وَ قَدْ اَمَرْتَنِىْ بِهٖ

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

وَامْنُنْ عَلَىَّ بِكُلِّ مَا يُصْلِحُنِىْ فِىْ دُنْيَايَا وَ اٰخِرَتِىْ

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

غَيْرِ الْمَمْنُوْعِيْنَ بِالتَّوَكُّلِ عَلَيْكَ

الرَّابِحِيْنَ فِىْ الْتِّجَارَةِ عَلَيْكَ

الْمُوْسَعِ عَلَيْهِمُ الرِّزْقُ الْحَلَالُ مِنْ فَضْلِكَ الْوَاسِعِ بِجُوْدِكَ وَ كـَرَمِكَ

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

وَ الْمُجَارِيْنَ مِنَ الظُّلْمِ بِعَدْلِكَ

وَ الْمُعَافِيْنَ مِنَ الْبَلَآءِ بِرَحْمَتِكَ

وَ الْمَعْصُوْمِيْنَ مِنَ الذُّنُوْبِ وَ الزَّلَلِ وَ الْخَطَآءِ بِتَقْوَاكَ

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

وَ الْمُوَفَّقِيْنَ لِلْخَيْرِ وَ الرُّشْدِ وَ الصَّوَابِ بِطَاعَتِكَ

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

وَ الْمُحَالِ بَيْنَهُمْ وَ بَيْنَ الذُّنُوْبِ بِقُدْرَتِكَ

اَعْطِنَا جَمِيْعَ ذٰلِكَ بِتَوْفِيْقِكَ وَ رَحْمَتِكَ

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

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

فِىْ عَاجِلِ الدُّنْيَا وَاٰجِلِ الْاٰخِرَةِ

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

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

وَ كَانَ مِنْ دُعَآئِهٖ  لِجِيرَانِهِ وَ أَوْلِيَائِهِ إِذَا ذَكَرَهُمْ

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

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

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

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

وَ الْعَوْدِ عَلَيْهِمْ بِالْجِدَةِ وَ الْاِفْضَالِ

وَ اِعْطَآءِ مَا يَجِبُ لَهُمْ قَبْلَ السُّؤَالِ

وَاُعْرِضُ بِالتَّجَاوُزِ عَنْ ظَالِمِهِمْ

وَ اَسْتَعْمِلُ حُسْنَ الظَّنِّ فِىْ كـَافَّتِهِمْ

وَ اَرِقُّ عَلٰٓى اَهْلِ الْبَلَآءِ مِنْهُمْ رَحْمَةً

وَ اُحِبُّ بَقَآءَ النِّعْمَةِ عِنْدَهُمْ نُصْحًا

وَ اُوْجِبُ لَهُمْ مَا اُوْجِبُ لِحَآمَّتِىْ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَاجْعَلْ لِىْ اَوْفَى الْحُظُوْظِ فِيْمَا عِنْدَهُمْ

وَزِدْهُمْ بَصِيْرَةً فِىْ حَقِّىْ وَ مَعْرِفَةَ بِفَضْلِىْ

وَ كَانَ مِنْ دُعَآئِهٖ  لِأَهْلِ الثُّغُورِ

27. His Supplication for the People of the Frontiers

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ حَصِّنْ ثُغُوْرَ الْمُسْلِمِيْنَ بِعِزَّتِكَ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَ اَنْسِهِمْ عِنْدَ لِقَآئِهِمُ الْعَدُوِّ ذِكْرَ دُنْيَاهُمُ الْخَدَّاعَةِ الْغَرُوْرِ

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

وَامْحُ عَنْ قُلُوْبِهِمْ خَطَرَاتِ الْمَالِ الْفَتُوْنِ

وَ لَوِّحْ مِنْهَا لِاَبْصَارِهِمْ مَا اَعْدَدْتَ فِيْهَا مِنْ

وَالْاَنْهَارِ الْمُطَّرِدَةِ بِاَنْوَاعِ الْاَشْرِبَةِ

وَالْاَشْجَارِ الْمُتَدَلِّيَةِ بَصُنُوْفِ الثَّمَارِ

حَتّٰى لَا يَهُمَّ اَحَدٌ مِنْهُمْ بِالْاِدْبَارِ

وَ لَا يُحَدِّثَ نَفْسَه عَنْ قِرْنِهٖ بِفِرَارٍ

وَ فَرِّقْ بَيْنَهُمْ وَ بَيْنَ اَسْلِحَتِهِمْ

وَ بَاعِدْ بَيْنَهُمْ وَ بَيْنَ اَزْوِدَتِهِمْ

وَاقْطَعْ بِخِزْيِهِمْ اَطْمَاعَ مَنْ بَعْدَهُمْ

وَاقْطَعْ نَسْلَ دَوَابِّهِمْ وَ اَنْعَامِهِمْ

وَ قَوِّ بِذٰلِكَ مِحَالِ اَهْلِ الْاِسْلَامِ

وَ فَرِّغْهُمْ عَنْ مُحَارَبَتِهِمْ لِعِبَادَتِكَ وَ عَنْ مُنَابَذَتِهِمْ لِلْخَلْوَةِ بِكَ حَتّٰى

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

لَا يُعْبَدَ فِىْ بِقَاعِ الْاَرْضِ غَيْرُكَ

وَلَا تُعَفَّرَ لِاَحَدٍ مِّنْهُمْ جَبْهَةٌ دُوْنَكَ

اغْزُ بِكُلِّ نَاحِيَةٍ مِّنَ الْمُسْلِمِيْنَ عَلٰى مَنْ بِاِزَآئِهِمْ مِّنَ الْمُشْرِكِيْنَ

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

وَ اَمْدِدْهُمْ بِمَلٰٓئِكَةٍ مِّنْ عِنْدِكَ مُرْدِفِيْنَ

حَتّٰى يَكْشِفُوْهُمْ اِلٰى مُنْقَطَعِ التُّرَابِ قَتْلًا فِىْٓ اَرْضِكَ وَ اَسْرًا

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

اَوْ يُقِرُّوْا بِاَنَّكَ اَنْتَ اللهُ الَّذِىْ

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

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

وَ سَآئِرِ اُمَمِ الشِّرْكَ الَّذِيْنَ تَخْفٰى اَسْمَآؤُهُمْ وَ صِفَاتُهُمْ

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

اشْغُلِ الْمُشْرِكِيْنَ بِالْمُشْرِكِيْنَ عَنْ تَنَاوُلِ اَطْرَافِ الْمُسْلِمِيْنَ

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

وَ خُذْ هُمْ بِالنَّقْصِ عَنْ تَنَقُّصِهِمْ

وَ ثَبِّطْهُمْ بِالْفُرْقَةِ عَنِ الْاَحْتِشَادِ عَلَيْهِمْ

اخْلِ قُلُوْبَهُمْ مِنَ الْاَمَنَةِ وَ اَبْدَانَهُمْ مِّنَ الْقُوَّةِ

وَ اَذْهِلْ قُلُوْبَهُمْ عَنِ الْاِحْتِيَالِ

اَوْهِنْ اَرْكَانَهُمْ عَنْ مُنَازَلَةِ الرِّجَالِ

وَ جَبِّنْهُمْ عَنْ مُقَارَعَةِ الْاَبْطَالِ

وَابْعَثْ عَلَيْهِمْ جُنْدًا مِّنْ مَلٰٓئِكَتِكَ بِبَاْسٍ مِنْ بَاْسِكَ كَفِعْلِكَ يَوْمَ بَدْرٍ

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

تَقْطَعُ بِهٖ دَابِرَهُمْ وَ تَحْصُدْ بِهٖ شَوْكَتَهُمْ

اَللّٰهُمَّ وَامْزُحْ مِيَاهَهُمْ بِالْوَبَآءِ وَ اَطْعِمَتَهُمْ بِالْاَدْوَآءِ

وَاجْعَلْ مِيَرَهُمْ فِىْ اَحَصِّ اَرْضِكَ وَ اَبْعَدِهَا عَنْهُمْ

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

اَصِبْهُمْ بِالْجُوْعِ الْمُقِيْمِ وَالسُّقْمِ الْاَلِيْمِ

وَ اَيُّمَا غَازٍ غَزَاهُمْ مِنْ اَهْلِ مِلَّتِكَ

اَوْ مُجَاهِدٍ جَاهَدَهُمْ مِنْ اَتْبَاعِ سُنَّتِكَ لِيَكـُوْنَ

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

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

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

فَاِنْ خَتَمْتَ لَه بِالسَّعَادَةِ وَ قَضَيْتَ لَه بِالشَّهَادَةِ

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

فَبَعْدَ اَنْ يَجْتَاحَ عَدُوَّكَ بِالْقَتْلِ

وَ بَعْدَ اَنْ تَاْمَنَ اَطْرَافُ الْمُسْلِمِيْنَ

وَ بَعْدَ اَنْ يُوَلِّىَ عَدُوَّكَ مُدْبِرِيْنَ

خَلَفَ غَازِيًا اَوْ مُرَابِطًا فِىْ دَارِهٖ

اَوْ تَعَهَّدَ خَالِـفِيْهِ فِىْ غَيْبَتِهٖ

فَاَجْرِ لَه مِثْلَ اَجْرِهٖ وَزْنًا بِوَزْنٍ وَ مِثْلًاۢ بِمِثْلٍ

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

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

وَ اَحْزَنَه تَحَزُّبُ اَهْلِ الشِّرْكِ عَلَيْهِمْ

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

اَوْ عَرَضَ لَه دُوْنَ اِرَادَتِهٖ مَانِعٌ

وَاجْعَلْهُ فِىْ نِظَامِ الشُّهَدَآءِ وَالصَّالِحِيْنَ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ عَبْدِكَ وَ رَسُوْلِكَ وَ اٰلِ مُحَمَّدٍ صَلٰوةً

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

كَـاَتَمِّ مَا مَضٰى مِنْ صَلٰوتِكَ عَلٰٓى اَحَدٍ مِّنْ اَوْلِيَآئِكَ

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

وَ كَانَ مِنْ دُعَآئِهٖ  مُتَفَزِّعًا إِلَى اللَّهِ عَزَّ وَ جَلَّ

28. His Supplication in Fleeing to Allah

وَ صَرَفْتُ وَجْهِىْ عَمَّنْ يَحْتَاجُ اِلٰى رِفْدِكَ

وَ قَلَبْتُ مَسْئَلَتِىْ عَمَّنْ لَمْ يَسْتَغْنِ عَنْ فَضْلِكَ

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

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

فَكـَمْ قَدْ رَاَيْتُ يَا اِلٰهِىْ مِنْ اُنَاسٍ

وَرَامُوْا الثَّرْوَةَ مِنْ سِوَاكَ فَافْتَقَرُوْا

وَ حَاوَلُوْا الْاِرْتِفَاعَ فَاتَّضَعُوْا

فَصَحَّ بِمُعَآئِنَةِ اَمْثَالِهِمْ حَازِمٌ

وَ اَرْشَدَه اِلٰى طَرِيْقِ صَوَابِهِ اخْتِيَارُه

دُوْنَ كُلِّ مَسْئُوْلٍ مَوْضِعُ مَسْئَلَتِىْ

وَ دُوْنَ كُلِّ مَطْلُوْبٍ اِلَيْهِ وَلِىُّ حَاجَتِىْ

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

اَنْتَ الْمَخْصُوْصُ قَبْلَ كُلِّ مَدْعُوٍّ بِدَعْوَتِىْ

وَلَا يَتَّفِقُ اَحَدٌ مَعَكَ فِىْ دُعَآئِىْ

فَتَعَالَيْتَ عَنِ الْاَشْبَاهِ وَ الْاَضْدَادِ

وَ تَكَبَّرْتَ عَنِ الْاَمْثَالِ وَ الْاَنْدَادِ

وَ كَانَ مِنْ دُعَآئِهٖ  إِذَا قُتِّرَ عَلَيْهِ الرِّزْقُ

29. His Supplication when his Provision was Stinted

حَتّٰى لَتَمَسْنَا اَرْزَاقَكَ مِنْ عِنْدِ الْمَرْزُوْقِيْنَ

وَ طَمِعْنَا بِاٰمَالِنَا فِىْٓ اَعْمَارِ الْمُعَمِّرِيْنَ

وَ هَبْ لَنَا يَقِيْنًا صَادِقًا تَكْفِيْنًا بِهٖ مِنْ مَؤُنَةِ الطَّلَبِ

وَ اَلْهِمْنَا ثِقَةً خَالِصَةً تُعْفِيْنَا بِهَا مِنْ شِدَّةِ النَّصَبِ

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

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

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

قَاطِعًا لاِهْتِمَامِنَا بِالرِّزْقِ الَّذِىْ تَكـَفَّلْتَ بِهٖ

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

وَ حَسْمًا لِلْاِشْتِغَالِ بِمَاضَمِنْتَ الْكـِفَايَةَ لَه

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

وَ اَقْسَمْتَ وَ قَسَمُكَ الْاَبَرُّ الْاَوْفٰى

وَ فِى السَّمَآءِ رِزْقُكُمْ وَ مَا تُوْعَدُوْنَ ثُمَّ قُلْتُ

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

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

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

وَ كَانَ مِنْ دُعَآئِهٖ  فِي الْمَعُونَةِ عَلَى قَضَاءِ الدَّيْنِ

30. His Supplication for Help in Repaying Debts

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَ اَجِرْنِىْ مِنْهُ بِوُسْعٍ فَاضِلٍ اَوْ كَفَافٍ وَاصِلٍ

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

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَاحْجُبْنِىْ عَنِ السَّرْفِ وَ الْاِزْدِيَادِ

وَ قَوِّمْنِىْ بِالْبَذْلِ وَ الْاِقْتِصَادِ

وَاقْبِضْنِىْ بِلُطْفِكَ عَنِ التَّبْذِيْرِ

وَ اَجْرِ مِنْ اَسْبَابِ الْحَلَالِ اَرْزَاقِىْ

وَ وَجِّهْ فِىْٓ اَبْوَابِ الْبِرِّ اِنْفَاقِىْ

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

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

اَللّٰهُمَّ حَبِّبْ اِلَىَّ صُحْبَةَ الْفُقَرَآءِ وَ اَعِنِّىْ عَلٰى صُحْبَتِهِمْ بِحُسْنِ الصَّبْرِ

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

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

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

وَاجْعَلْ مَا خَوَّلْتَنِىْ مِنْ حُطَامِهَا وَ عَجَّلْتَ لِىْ مِنْ مَتَاعِمَا

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

وَ كَانَ مِنْ دُعَآئِهٖ  فِي ذِكْرِ التَّوْبَةِ وَ طَلَبِهَا

31. His Supplication in Mentioning and Asking for Repentance

يَا مَنْ لَا يَصِفُه نَعْتُ الْوَاصِفِيْنَ

وَ يَا مَنْ لَا يُجَاوِزُه رَجَآءُ الرَّاجِيْنَ

وَ يَا مَنْ لَا يَضِيْعُ لَدَيْهِ اَجْرُ الْمُحْسِنِيْنَ

وَ يَا مَنْ هُوَ مُنْتَهٰى خَوْفِ الْعَابِدِيْنَ

وَ يَا مَنْ هُوَ غَايَةُ خَشْيَةِ الْمُتَّقِيْنَ

فَقَصَّرَ عَمَّا اَمَرْتَ بِهٖ تَفْرِيْطًا

وَ تَعَاطٰى مَا نَهَيْتَ عَنْهُ تَغْرِيْرًا

اَوْ كـَالْمُنْكـَرِ فَضْلَ اِحْسَانِكَ اِلَيْهِ

حَتّٰى اِذَا انْفَتَحَ لَه بَصَرُ الْهُدٰى

فَرَاٰى كَبِيْرَ عِصْيَانِهٖ كَبِيْرًا وَ جَلِيْلَ مُخَالَفَتِهٖ جَلِيْلًا

فَاَقْبَلَ نَحْوَكَ مُؤَمِّلًا لَكَ مُسْتَحِيًّا مِنْكَ

وَ وَجَّهَ رَغْبَتُه اِلَيْكَ ثِقَةً بِكَ

قَدْ خَلَا طَمَعُه مِنْ كُلِّ مَطْمُوْعٍ فِيْهِ غَيْرِكَ

وَ اَفْرَخَ رَوْعُه مِنْ كُلِّ مَحْذُوْرٍ مِنْهُ سِوَاكَ

وَ غَمَّضَ بَصَرَه اِلَى الْاَرْضِ مُتَخَشِّعًا

وَ طَاْطَاَ رَأْسَه لِعِزَّتِكَ مُتَذَلِّلَا

وَ اَبَثَّكَ مِنْ سِرِّهٖ مَآ اَنْتَ اَعْلَمُ بِهٖ مِنْهُ خُضُوْعًا

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

وَ عَدَّدَ مِنْ ذُنُوْبِهٖ مَآ اَنْتَ اَحْصٰى لَهَا خُشُوْعًا

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

وَ قَبِيْحِ مَا فَضَحَه فِىْ حُكْمِكَ مِنْ ذُنُوْبٍ

لَا يُنْكِرُ يَآ اِلٰهِىْ عَدْلَكَ اِنْ عَاقَبْتَه

وَ لَا يَسْتَعْظِمُ عَفْوَكَ اِنْ عَفَوْتَ عَنْهُ وَ رَحِمْتَه

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

لِاَنَّكَ الرَّبُّ الْكَرِيْمُ الَّذِىْ لَا يَتَعَاظَمُه غُفْرَانُ الذَّنْبِ الْعَظِيْمِ

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

قَدْ جِئْتُكَ مُطِيْعًا لِاَمْرِكَ فِيْمَآ اَمَرْتَ بِهٖ مِنَ الدُّعَآءِ

مُتَنَجِّزًا وَعْدَكَ فِيْمَا وَعَدْتَ بِهٖ مِنَ الْاِجَابَةِ اِذْ تَقُوْلُ

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

اَللّٰهُمَّ فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَ الْقَنِىْ بِمَغْفِرَتِكَ كَمَا لَقِيْتُكَ بِاِقْرَارِىْ

وَارْفَعْنِىْ عَنْ مَصَارِعِ الذُّنُوْبِ كَمَا وَضَعْتُ لَكَ نَفْسِىْ

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

وَاسْتُرْنِىْ بِسِتْرِكَ كَمَا تَاَنَّيْتَنِىْ عَنِ الْاِنْتِقَامِ مِنِّىْ

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

وَ وَفِّقْنِىْ مِنَ الْاَعْمَالِ لِمَا تَغْسِلُ بِهٖ دَنَسَ الْخَطَايَا عَنِّىْ

وَ تَوَفَّنِىْ عَلٰى مِلَّتِكَ وَ مِلَّةِ نَبِيِّكَ مُحَمَّدٍ  اِذَا تَوَفَّيْتَنِىْ

اِنِّىْٓ اَتُوْبُ اِلَيْكَ فِىْ مَقَامِىْ هٰذَا

تَوْبَةَ مَنْ لَا يُحَدِّثُ نَفْسَه بِمَعْصِيَةٍ

وَلَا يُضْمِرُ اَنْ يَعُوْدُ فِىْ خَطِيْٓئَةٍ

وَ قَدْ قُلْتَ يَا اِلٰهِىْ فِىْ مُحْكَمِ كِتَابِكَ اِنَّكَ

وَ اَوْجِبْ لِىْ مَحَبَّتَكَ كَمَا شَرَطْتَ

شَرْطِىْ اَلاَّ اَعُوْدَ فِىْ مَكْرُوْهِكَ

وَ ضَمَانِىْ اَلاَّ اَرْجِعَ فِىْ مَذْمُوْمِكَ

وَ عَهْدِىْ اَنْ اَهْجُرَ جَمِيْعَ مَعَاصِيْكَ

اَللّٰهُمَّ اِنَّكَ اَعْلَمُ بِمَا عَمِلْتُ

وَاصْرِفْنِىْ بِقُدْرَتِكَ اِلٰى مَا اَحْبَبْتَ

وَ كـُلُّهُنَّ بِعَيْنِكَ الَّتِىْ لَا تَنَامُ

وَاعْصِمْنِىْ مِنْ اَنْ اُقَارِفَ مِثْلَهَا

لَا وَفَاءَ لِىْ بِالتَّوْبَةِ اِلاَّ بِعِصْمَتِكَ

وَ لَا اسْتِمْسَاكَ بِىْ عَنِ الْخَطَايَا اِلاَّ عَنْ قُوَّتِكَ

اَللّٰهُمَّ اَيُّمَا عَبْدٍ تَابَ اِلَيْكَ

فَاِنِّىْ اَعُوْذُ بِكَ اَنْ اَكُوْنَ كَذٰلِكَ

تَوْبَةً مُوْجِبَةً لِمَحْوِ مَا سَلَفَ وَ السَّلَامَةِ فِيْمَا بَقِىَ

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

فَاضْمُمْنِىْ اِلٰى كَنَفِ رَحْمَتِكَ تَطَوُّلًا

وَاسْتُرْنِىْ بِسِتْرِ عَافِيَتِكَ تَفَضُّلًا

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

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

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

فَقَدْ اَقَامَتْنِىْ يَا رَبِّ ذُنُوْبِىْ مَقَامَ الْخِزْىِ بِفِنَآئِكَ

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

فَاِنْ سَكَتُّ لَمْ يَنْطِقُ عَنِّىْ اَحَدٌ

وَ اِنْ شَفَعْتُ فَلَسْتُ بِاَهْلِ الشَّفَاعَةِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَ لَا تَجْزِنـِىْ جَزَآئِىْ مِنْ عُقُوْبَتِكَ

عَزِيْزٍ تَضَرَّعَ اِلَيْهِ عَبْدٌ ذَلِيْلٌ فَرَحِمَه

اَوْ غَنِىٍّ تَعَرَّضَ لَه عَبْدٌ فَقِيْرٌ فَنَعَشَه

لَا خَفِيْرَ لِىْ مِنْكَ فَلْيَخْفُرْنِىْ عِزُّكَ

وَ لَا شَفِيْعَ لِىْ اِلَيْكَ فَلْيَشْفَعْ لِىْ فَضْلُكَ

وَ قَدْ اَوْجَلَتْنِىْ خَطَايَاىَ فَلْيُؤْمِنِّىْ عَفْوُكَ

وَ لَا نِسْيَانٍ لِمَا سَبَقَ مِنْ ذَمِيْمِ فِعْلِىْ

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

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

وَ لَجَأْتُ اِلَيْكَ فِيْهِ مِنَ التَّوْبَةِ

اَوْ تُدْرِكْهُ الرِّقَّةُ عَلَىَّ لِسُوْ ءِ حَالِىْ

بِدَعْوَةٍ هِىَ اَسْمَعُ لَدَيْكَ مِنْ دُعَآئِىْ

اَوْ شَفَاعَةٍ اَوْكَدُ عِنْدَكَ مِنْ شَفَاعَتِىْ تَكُوْنُ بِهَا

اِنْ يَّكـُنِ النَّدَمُ تَوْبَةً اِلَيْكَ فَاَنَا اَنْدَمُ النَّادِمِيْنَ

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

وَ اِنْ يَّكُنِ التَّرْكُ لِمَعْصِيَتِكَ اِنَابَةً فَاَنَا اَوَّلُ الْمُنِيْبِيْنَ

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

وَ اِنْ يَّكُنِ الْاِسْتِغْفَارُ حِطَّةً لِلذُّنُوْبِ فَاِنِّىْ لَكَ مِنَ الْمُسْتَغْفِرِيْنَ

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

اَمَرْتَ بِالتَّوْبَةِ وَ ضَمِنْتَ الْقَبُوْلَ

وَ حَثَثْتَ عَلَى الدُّعَآءِ وَ وَعَدْتَ الْاِجَابَةَ

وَ لَا تَرْجِعْنِىْ مَرْجِعَ الْخَيْبَةِ مِنْ رَحْمَتِكَ

اِنَّكَ اَنْتَ التَّوَّابُ عَلَى الْمُذْنِبِيْنَ

وَ الرَّحِمْمُ لِلْخَاطِئِيْنَ الْمُنِيْبِيْنَ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ كَمَا هَدَيْتَنَا بِهٖ

وَ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ كَمَا اسْتَنْقَذْتَنَا بِهٖ

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

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

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

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

وَ السُّلْطَانِ الْمُمْتَنِعِ بِغَيْرِ جُنُوْدٍ وَ لَا اَعْوَنٍ

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

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

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

وَاسْتَعْلٰى مُلْكُكَ عُلُوًّا سَقَطَتِ الْاَشْيَاءُ دُوْنَ بُلُوْغِ اَمَدِهٖ

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

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

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

وَ حَارَتْ فِىْ كِبْرِيَآئِكَ لَطَآئِفُ الْاَوْهَامِ

كَذٰلِكَ اَنْتَ اللهُ الْاَوَّلُ فِىْٓ اَوَّلِيَّتِكَ

وَ عَلٰى ذٰلِكَ اَنْتَ دَآئِمٌ لَا تَزُوْلُ

خَرَجَتْ مِنْ يَدِىْ اَسْبَابُ الْوُصُلَاتِ اِلاَّ مَا وَصَلَه رَحْمَتُكَ

وَتَقَطَّعَتْ عَنِّىْ عِصَمُ الْاٰمَالِ اِلاَّ مَا اَنَا مُعْتَصِمٌ بِهٖ مِنْ عَفْوِكَ

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

قَلَّ عِنْدِىْ مَا اَعْتَدُّ بِهٖ مِنْ طَاعَتِكَ

وَ كَثُرَ عَلَىَّ مَا اَبُوْٓ ءُ بِهٖ مِنْ مَعْصِيَتِكَ

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

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

وَ قَدْ اَشْرَفَ عَلٰى خَفَايَا الْاَعْمَالِ عِلْمُكَ

وَانْكَشَفَ كُلُّ مَسْتُوْرٍ دُوْنَ خُبْرِكَ

وَلَا تَنْطَوِىْ عَنْكَ دَقَآئِقُ الْاُمُوْرِ

وَ لَا تَعْزُبُ عَنْكَ غَيِّبَاتُ السَّرَآئِرِ

وَ قَدِ اسْتَحْوَذَ عَلَىَّ عَدُوُّكَ الَّذِىْ

اسْتَنْظَرَكَ لِغَوَايَتِىْ فَاَنْظَرْتَه

وَ اسْتَمْهَلَكَ اِلٰى يَوْمِ الدِّيْنِ لِاِضْلَالِىْ فَاَمْهَلْتَه

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

فَاَوْقَعَنِىْ وَ قَدْ هَرَبْتُ اِلَيْكَ مِنْ

وَاسْتُوْجَبْتُ بِسُوْ ءِ سَعْيِىْ سَخْطَتَكَ

وَ اَخْرَجَنِىْ اِلٰى فِنَآءِ نَقِمَتِكَ طَرِيْدًا

فَهٰذَا مَقَامُ الْعَآئِذِ بِكَ وَ مَحَلُّ الْمُعْتَرِفِ لَكَ

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

وَ لَا اَكُنْ اَخْيَبَ عِبَادِكَ التَّآئِبِيْنَ

وَاغْفِرْلِىْ اِنَّكَ خَيْرُ الْغَافِرِيْنَ

وَ سَوَّلَ لِىَ الْخَطَاءَ خَاطِرُ السُّوْ ءِ فَفَرَّطْتُ

وَ لَا اَسْتَشْهِدُ عَلٰى صِيَامِىْ نَهَارًا

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

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

وَ لَسْتُ اَتَوَسَّلُ اِلَيْكَ بِفَضْلِ نَافِلَةٍ مَعَ كَثِيْرِ

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

كَانَتْ عَافِيَتُكَ لِىْ مِنْ فَضَآئِحِهَا سِتْرًا

اسْتَحْيَا لِنَفْسِهٖ مِنْكَ وَ سَخِطَ عَلَيْهَا وَ رَضِىَ عَنْكَ

وَاقِفًا بَيْنَ الرَّغْبَةِ اِلَيْكَ وَ الرَّهْبَةِ مِنْكَ

اَللّٰهُمَّ وَ اِذْ سَتَرْتَنِىْ بِعَفْوِكَ

وَ تَغَمَّدْتَنِىْ بِفَضْلِكَ فِىْ دَارِ الْفَنَآءِ بِحَضْرَةِ الْاَكـْفَآءِ

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

فَاَجِرْنِىْ مِنْ فَضِيْحَاتِ دَارِ الْبَقَآءِ عِنْدَ مَوَاقِفِ الْاَشْهَادِ

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

مِنْ جَارٍ كُنْتُ اُكَاتِمُه سَيِّئٰاتِىْ

وَ مِنْ ذِىْ رَحِمٍ كُنْتُ اَحْتَشِمُ مِنْهُ فِىْ سَرِيْرَاتِىْ

لَمْ اَتِقْ بِهِمْ رَبِّ فِى السِّتْرِ عَلَىَّ

وَ وَثِقْتُ بِكَ رَبِّ فِىْ الْمَغْفِرَةِ لِىْ

وَ اَرْأَفُ مَنِ اسْتُرْحِمَ فَارْحَمْنِىْ

اَللّٰهُمَّ وَ اَنْتَ حَدَرْتَنِىْ مَآءً مَهِيْنًا

مِنْ صُلْبٍ مُتَضَآئِقِ الْعِظَامِ حَرِجِ الْمَسَالِكِ

اِلٰى رَحِمٍ ضَيِّقَةٍ سَتَرْتَهَا بِالْحُجُبِ

انْتَهَيْتَ بِىْ اِلٰى تَمَامِ الصُّوَرَةِ

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

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

حَتّٰى اِذَا احْتَجْتُ اِلٰى رِزْقِكَ وَ لَمْ اَشْتَغْنِ عَنْ غِيَاثِ فَضْلِكَ

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

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

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

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

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

وَ لَكـَانَتِ الْقُوَّةُ مِنِّىْ بَعِيْدَةً

فَغَذَوْتَنِىْ بِفَضْلِكَ غِذَآءَ الْبَرِّ اللَّطِيْفِ

تَفْعَلُ ذٰلِكَ بِىْ تَطَوُّلًا عَلَىَّ اِلٰى غَايَتِىْ هٰذِهٖ

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

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

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

قَدْ مَلَكَ الشَّيْطَانُ عِنَانِىْ فِىْ سُوْۤ ءِ الظَّنِّ وَ ضَعْفِ الْيَقِيْنِ

وَ اَتَضَرَّعُ اِلَيْكَ فِىْ صَرْفِ كَيْدِهٖ عَنِّىْ

وَ اَسْئَلُكَ فِىْ اَنْ تُسَهِّلَ اِلٰى رِزْقِىْ سَبِيْلًا

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

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

وَ اَنْ تُرْضِيَنِىْ بِحِصَّتِىْ فِيْمَا قَسَمْتَ لِىْ

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

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

اَللّٰهُمَّ اِنِّىْٓ اَعُوْذُ بِكَ مِنْ نَارٍ

وَ تَوَعَّدْتَ بِهَا مَنْ صَدَفَ عَنْ رِضَاكَ

وَ مِنْ نَارٍ لَا تُبْقِىْ عَلٰى مَنْ تَضَرَّعَ اِلَيْهَا

وَ لَا تَقْدِرُ عَلَى التَّخْفِيْفِ عَمَّنْ خَشَعَ لَهَا وَاسْتَسْلَمَ اِلَيْهَا

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

تَلْقٰى سُكَّانَهَا بِاَحَرِّمَا لَدَيْهَا مِنْ اَلَيْمِ النَّكَالِ وَ شَدِيْدِ الْوَبَالِ

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

وَ حَيَّاتِهَا الصَّالِقَةِ بِاَنْيَابِهَا

وَ شَرَابِهَا الَّذِىْ يُقَطِّعُ اَمْعَآءَ وَ اَفْئِدَةَ سُكَّانِهَا وَ يَنْزِغُ قُلُوْبَهُمْ

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

وَ اَسْتَهْدِيْكَ لِمَا بَاعَدَ مِنْهَا وَ اَخَّرَ عَنْهَا

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

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ اَقِلْنِىْ عَثَرَاتِىْ بِحُسْنِ اِقَالَتِكَ

وَلَا تَخْذُلْنِىْ يَا خَيْرَ الْمُجِيْرِيْنَ

صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ اِذَا ذُكِرَ الْاَبْرَارُ

وَ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ مَا اخْتَلَفَ اللَّيْلُ وَ النَّهَارُ

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

وَ صَلَّى اللهُ عَلَيْهِ وَ اٰلِهٖ بَعْدَ الرِّضَا

وَ كَانَ مِنْ دُعَآئِهٖ  فِى الْاِسْتِخَارَةِ

33. His Supplication in Asking for the Best

اَللّٰهُمَّ اِنِّىْٓ اَسْتَخِيْرُكَ بِعِلْمِكَ

وَ لَا تَسُمْنَا عَجْزَ الْمَعْرِفَةِ عَمَّا تَخَيَّرْتَ

حَبِّبْ اِلَيْنَا مَا نَكْرَهُ مِنْ قَضَآئِكَ

وَ سَهِّلْ عَلَيْنَا مَآ نَسْتَصْعِبُ مِنْ حُكـْمِكَ

وَ اَلْهِمْنَا الْاِنْقِيَادَ لِمَا اَوْرَدْتَ عَلَيْنَا مِنْ مَشِيَّتِكَ

وَ كَانَ مِنْ دُعَآئِهٖ  اِذَا ابْتَلٰى اَورَاٰى مُبْتَلًى بِفَضِيْحَةٍ بِذَنْبٍ

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

وَارْتَكَبَ الْفَاحِشَةَ فَلَمْ تَفْضَحْهُ

وَ تَسْتَرَّ بِالْمَسَاوِىْ فَلَمْ تَذْلُلْ عَلَيْهِ

وَ اَمْرٍقَدْ وَ قَفْتَنَا عَلَيْهِ فَتَعَدَّيْنَاهُ

كُنْتَ الْمُطَّلِعَ عَلَيْهَا دُوْنَ النَّاظِرِيْنَ

وَ الْقَادِرَ عَلٰى اِعْلَانِهَا فَوْقَ الْقَادِرِيْنَ

فَاجْعَلْ مَا سَتَرْتَ مِنَ الْعَوْرَةِ وَ اَخْفَيْتَ مِنَ الدَّخِيْلَةِ

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

وَ زَاجِرًا عَنْ سُوْٓ ءِ الْخُلُقِ وَاقْتِرَافِ الْخَطِيْٓئَةِ

وَ سَعْيًا اِلَى التَّوْبَةِ الْمَاحِيَةِ وَ الطَّرِيْقِ الْمَحْمُوْدَةِ

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

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

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

وَ اجْعَلْنَا لَهُمْ سَامِعِيْنَ وَ مُطِيْعِيْنَ كَمَا اَمَرْتَ.

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

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

وَ اَخَذَ عَلٰى جَمِيْعِ خَلْقِهٖ بِالْفَضْلِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحِمَّدٍ وَ اٰلِهٖ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

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

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

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

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

فَاِنَّ الشَّرِيْفَ مَنْ شَرَّفَتْهُ طَاعَتُكَ

وَالْعَزِيْزَ مَنْ اَعَزَّتْهُ عِبَادَتُكَ

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

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

يَبْتَدِرَانِ طَاعَتَك بِرَحْمَةٍ نَافِعَةٍ اَوْ نَقِمَةٍ ضَارَّةٍ

فَلَا تُمْطِرْنَا بِهِمَا مَطَرَ السَّوْ ءِ

وَ لَا تُلْبِسْنَا بِهِمَا لِبَاسَ الْبَلَآءِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَ اَنْزِلْ عَلَيْنَا نَفْعَ هٰذِهِ السَّحَائِبِ وَ بَرَكَتَهَا

وَ نَبْتَهِلُ اِلَيْكَ فِىْ سُؤَالِ عَفْوِكَ

وَ اَدِرْحٰى نَقِمَتِكَ عَلَى الْمُلْحِدِيْنَ

وَلَا تَقْطَعْ عَنْ كَآفَّتِنَا مَا دَّةَ بِرِّكَ

وَ تَقْضِىْ بِمَا اَرَدْتَ فِيْمَنْ اَرَدْتَ

فَلَكَ الْحَمْدُ عَلٰى مَا وَ قَيْتَنَا مِنَ الْبَلَآءِ

وَ لَكَ الشُّكْرُ عَلٰى مَا خَوَّلْتَنَا مِنَ النَّعْمَآءِ

حَمْدًا يُخَلِّفُ حَمْدَ الْحَامِدِيْنَ وَ رَآئَه

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

37. His Supplication when Confessing his Shortcomings in Giving Thanks

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

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

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

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

فَاَشْكَرُ عِبَادِكَ عَاجِزٌ عَنْ شُكْرِكَ

وَ لَا اَنْ تَرْضٰى عَنْهُ بِاسْتِيْجَابِهٖ

وَ تُثِيْبُ عَلٰى قَلِيْلِ مَا تَطَاعُ فِيْهِ

اَمْرٌ مَلَكُوْا اسْتِطَاعَةَ الْاِمْتِنَاعِ مِنْهُ دُوْنَكَ فَكـَافَيْتَهُمْ

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

اَوَ لَمْ يَكُنْ سَبَبُه بِيَدِكَ فَجَازَيْتَهُمْ

بَلْ مَلَكْتَ يَآ اِلٰهِىْ اَمْرَهُمْ قَبْلَ اَنْ يَمْلِكُوْا عِبَادَتَكَ

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

وَ اَعْدَدْتَ ثَوَابَهُمْ قَبْلَ اَنْ يُفِيْضُوْا فِىْ طَاعَتِكَ

مُعْتَرِفَةٌ بِاَنَّكَ غَيْرُ ظَالِمٍ لِمَنْ عَاقَبْتَ

وَ شَاهِدَةٌ بِاَنَّكَ مُتَفَضِّلٌ عَلٰى مَنْ عَافَيْتَ

وَ كُلٌّ مُقِرٌّ عَلٰى نَفْسِهٖ بِالتَّقْصِيْرِ عَمَّا اسْتَوْجَبْتَ

فَلَوْلَا اَنَّ الشَّيْطَانَ يَخْتَدِعُهُمْ عَنْ طَاعَتِكَ مَا عَصَاكَ عَاصٍ

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

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

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

مَا اَبْيَنَ كَرَمَكَ فِىْ مُعَامَلَةِ مَنْ اَطَاعَكَ اَوْعَصَاكَ

تَشْكُرُ لِلْمُطِيْعِ مَآ اَنْتَ تَوَلَّيْتَه لَه

وَ تُمْلِىْ لِلْعَاصِىْ فِيْمَا تَمْلِكُ مُعَاجَلَتَه فِيْهِ

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

اَعْطَيْتَ كُلًّا مِنْهُمَا مَا لَمْ يَجِبْ لَه

وَ تَفَضَّلْتَ عَلٰى كُلٍّ مِنْهُمَا بِمَا يَقْصُرُ عَمَلُه عَنْهُ

وَ لَوْ كَافَاتَ الْمُطِيْعَ عَلٰى مَآ اَنْتَ تَوَلَّيْتَه لَاَوْشَكَ

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

عَلَى الْمُدَّةِ الْقَصِيْرَةِ الْفَانِيَةِ بِالْمُدَّةِ الطَّوِيْلَةِ الْخَالِدَةِ

وَ عَلَى الْغَايَةِ الْقَرِيْبَةِ الزَّائِلَةِ بِالْغَايَةِ الْمَدِيْدَةِ الْبَاقِيَةِ ثُمَّ

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

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

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

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

جَزَآءً لِلصُّغْرٰى مِنْ اَيَادِيْكَ وَ مِنَنِكَ

وَ لَبَقِىَ رَهِيْنًا بَيْنَ يَدَيْكَ بِسَائِرِ نِعَمِكَ

فَمَتٰى كَانَ يَسْتَحِقُّ شَيْئًا مِنْ ثَوَابِكَ لَا مَتٰى

هٰذَا يَا اِلٰهِىْ حَالُ مَنْ اَطَاعَكَ وَ سَبِيْلُ مَنْ تَعَبَّدَ لَكَ

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

فَاَمَّا الْعَاصِىْ اَمْرَكَ وَ الْمُوَاقِعُ نَهْيَكَ

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

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

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

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

فَجَمِيْعُ مَا اَخَّرْتَ عَنْهُ مِنَ الْعَذَابِ

وَ اَبْطَأْتَ بِهٖ عَلَيْهِ مِنْ سَطَوَاتِ النَّقِمَةِ وَ الْعِقَابِ

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

تَرْكٌ مِنْ حَقِّكَ وَ رِضًى بِدُوْنِ وَاجِبِكَ

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

وَ مَنْ اَشْقٰى مِمَّنْ هَلَكَ عَلَيْكَ لَا مَنْ

فَتَبَارَكْتَ اَنْ تُوْصَفَ اِلاَّ بِالْاِحْسَانِ

وَ كَرُمْتَ اَنْ يُخَافَ مِنْكَ اِلاَّ الْعَدْلُ

وَلَا يُخَافُ اِغْفَالُكَ ثَوَابَ مَنْ اَرْضَاكَ

مِنْ هُدَاكَ مَآ اَصِلُ بِهٖ اِلَى التَّوْفِيْقِ فِىْ عَمَلِىْ

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

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

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

مِنْ مَظْلُوْمٍ ظُلِمَ بِحَضْرَتِىْ فَلَمْ اَنْصُرْهُ

وَ مِنْ مَعْرُوْفٍ اُسْدِىَ اِلَىَّ فَلَمْ اَشْكُرْهُ

وَ مِنْ مُسِىْٓءٍ اعْتَذَرَ اِلَىَّ فَلَمْ اَعْذِرْهُ

وَ مِنْ ذِىْ فَاقَةٍ سَئَلَنِىْ فَلَمْ اُوْثِرْهُ

وَ مِنْ حَقِّ ذِىْ حَقٍّ لَزِمَنِىْ لِمُؤْمِنٍ فَلَمْ اُوَفِّرْهُ

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

وَ مِنْ عَيْبِ مُؤْمِنٍ ظَهَرَ لِىْ فَلَمْ اَسْتُرْهُ

وَ مِنْ كُلِّ اِثْمٍ عَرَضَ لِىْ فَلَمْ اَهْجُرْهُ

اَعْتَذِرُ اِلَيْكَ يَا اِلٰهِىْ مِنْهُنَّ وَ مِنْ نَظَآئِرِهِنَّ

اعْتِذَارَ نَدَامَةٍ يَكُوْنُ وَاعِظًا لِمَا بَيْنَ يَدَىَّ مِنْ اَشْيَاهِهِنَّ

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

فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ وَاجْعَلْ

نَدَامَتِىْ عَلٰى مَا وَ قَعْتُ فِيْهِ مِنَ الزَّلَّاتِ

وَ عَزْمِىْ عَلٰى تَرْكِ مَا يَعْرِضُ لِىْ مِنَ السَّيِّئٰاتِ

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

وَ كَانَ مِنْ دُعَآئِهٖ  فِي طَلَبِ الْعَفْوِ وَ الرَّحْمَةِ

39. His Supplication in Seeking Pardon and Mercy

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَاكـْسِرْ شَهْوَتِىْ عَنْ كـُلِّ مَحْرَمٍ

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

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

وَ تَبَرَّعْتُ بِهٖ مِنَ الصَّدَقَةِ عَلَيْهِمْ

وَعَوِّضْنِىْ مِنْ عَفْوِىْ عَنْهُمْ عَفْوَكَ

اَللّٰهُمَّ وَ اَيُّمَا عَبْدٍ مِنْ عَبِيْدِكَ

وَ خَلِّصْنِىْ مِمَّا يَحْكُمُ بِهٖ عَدْلُكَ

فَاِنَّ قُوَّتِىْ لَا تَسْتَقِلُّ بِنِقْمَتِكَ

فَاِنَّكَ اِنْ تُكَافِنِىْ بِالْحَقِّ تُهْلِكْنِىْ

وَ اِلاَّ تَغَمَّدْنِىْ بِرَحْمَتِكَ تُوْبِقْنِىْ

اَسْتَوْهِبُكَ يَآ اِلٰهِىْ مَا لَا يَنْقُصُكَ بَذْلُه

وَ اَسْتَحْمِلُكَ مَا لَا يَبْهَضُكَ حَمْلُه

وَ اَسْتَحْمِلُكَ مِنْ ذُنُوْبِىْ مَا قَدْ بَهَظَنِىْ حَمْلُه

وَ اَسْتَعِيْنُ بِكَ عَلٰى مَا قَدْ فَدَحَنِىْ ثِقْلُه

وَ هَبْ لِنَفْسِىْ عَلٰى ظُلْمِهَا نَفْسِىْ

وَ وَكِّلْ رَحْمَتَكَ بِاحْتِمَالِ اِصْرِىْ

فَكَمْ قَدْ لَحِقَتْ رَحْمَتُكَ بِالْمُسِيْئِيْنَ

وَ كَمْ قَدْ شَمِلَ عَفْوُكَ الظَّالِمِيْنَ

قَدْ اَنْهَضْتَه بِتَجَاوُزِكَ عَنْ مَصَارِعِ الْخَاطِئِيْنَ

وَ خَلَّصْتَه بِتَوْفِيْقِكَ مِنْ وَّرْطَاتِ الْمُجْرِمِيْنَ

وَ عَتِيْقَ صُنْعِكَ مِنْ وَ ثَاقِ عَدْلِكَ

اِنَّكَ اِنْ تَفْعَلْ ذٰلِكَ يَآ اِلٰهِىْ تَفْعَلْهُ بِمَنْ

وَ لَا يُبَرِّئُ نَفْسَه مِنَ اسْتِيْجَابِ نَقِمَتِكَ

بِمَنْ خَوْفُه مِنْكَ اَكْثَرُ مِنْ طَمَعِهٖ فِيْكَ

وَ بِمَنْ يَاْسُه مِنَ النَّجَاةِ اَوْكَدُ مِنْ رَجَآئِهٖ لِلْخَلَاصِ

بَلْ لِقِلَّةِ حَسَنَاتِهٖ بَيْنَ سَيِّئٰاتِهٖ

وَ ضَعْفِ حُجَجِهٖ فِىْ جَمِيْعِ تَبِعَاتِهٖ

وَ تَقَدَّسَتْ اَسْمَآؤُكَ عَنِ الْمَنْسُوْبِيْنَ

وَ فَشَتْ نِعْمَتُكَ فِىْ جَمِيْعِ الْمَخْلُوْقِيْنَ

فَلَكَ الْحَمْدُ عَلٰى ذٰلِكَ يَا رَبَّ الْعَالَمِيْنَ.

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

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

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَانْصِبِ الْمَوْتَ بَيْنَ اَيْدِيَنَا نَصْبًا

وَاجْعَلْ لَنَا مِنْ صَالِحِ الْاَعْمَالِ عَمَلًا

وَ نَحْرِصُ لَه عَلٰى وَشْكِ اللِّحَاقِ بِكَ حَتّٰى يَكُوْنَ الْمَوْتُ

وَ حَامَّتَنَا الَّتِىْ نُحِبُّ الدُّنُوَّ مِنْهَا

فَاِذَا اَوْرَدْتَه عَلَيْنَا وَ اَنْزَلْتَه بِنَا

وَ لَا تُخْزِنَا بِزِيَارَتِهٖ وَاجْعَلْهُ

تَآئِبِيْنَ غَيْرَ عَاصِيْنَ وَ لَا مُصِرِّيْنَ

وَ كَانَ مِنْ دُعَآئِهٖ  فِي طَلَبِ السِّتْرِ وَ الْوِقَايَةِ

41. His Supplication in Asking for Covering and Protection

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَلَا تَحْمِلْ عَلٰى مِيْزَانِ الْاِنْصَافِ عَمَلِىْ

وَلَا تُعْلِنْ عَلٰى عُيُوْنِ الْمَلَاءِ خَبَرِىْ

اَخْفِ عَنْهُمْ مَا يَكُوْنُ نَشْرُه عَلَىَّ عَارًا

وَاطْوِ عَنْهُمْ مَا يُلْحِقُنِىْ عِنْدَكَ شَنَارًا

وَ اَنْظِمْنِىْ فِىْٓ اَصْحَابِ الْيَمِيْنَ

وَ وَجِّهْنِىْ فِىْ مَصَالِكِ الْاٰمِنِيْنَ

وَ كَانَ مِنْ دُعَآئِهٖ  عِنْدَ خَتْمِ الْقُرْآنِ

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

اَللّٰهُمَّ اِنَّكَ اَعَنْتَنِىْ عَلٰى خَتْمِ كِتَابِكَ الَّذِىْٓ

وَ جَعَلْتَهٗ مُهَيْمِنًا عَلٰى كُلِّ كِتَابٍ اَنْزَلْتَهٗ

وَ فَضَّلْتَهٗ عَلٰى كُلِّ حَدِيْثٍ قَصَصْتَهٗ

وَ فُرْقَانًا فَرَقْتَ بِهٖ بَيْنَ حَلَالِكَ وَ حَرَامِكَ

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

وَ قُرْاٰنًا اَعْرَبْتَ بِهٖ عَنْ شَرَآئِعِ اَحْكَامِكَ

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

وَ كِتَابًا فَصَّلْتَهٗ لِعِبَادِكَ تَفْصِيْلًا

وَ وَحْيًا اَنْزَلْتَهٗ عَلٰى نَبِيِّكَ مُحَمَّدٍ صَلَوٰتُكَ عَلَيْهِ وَ اٰلِهٖ تَنْزِيْلًا

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

نُوْرًا نَهْتَدِىْ مِنْ ظُلَمِ الضَّلَالَةِ وَ الْجَهَالَةِ بِاتِّبَاعِهٖ

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

وَ شِفَآءً لِمَنْ اَنْصَتَ بِفَهْمِ التَّصْدِيْقِ اِلَى اسْتِمَاعِهٖ

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

وَ مِيْزَانَ قِسْطٍ لَا يَحِيْفُ عَنِ الْحَقِّ لِسَانُهٗ

وَ نُوْرَ هُدًى لَا يُطْفَاُ عَنِ الشَّاهِدِيْنَ بُرْهَانُهٗ وَ عَلَمَ نَجَاةٍ

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

وَ لَا تَنَالُ اَيْدِىْ الْهَلَكَاتِ مَنْ تَعَلَّقَ بِعُرْوَةِ عِصْمَتِهٖ

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

اَفَدْتَنَا الْمَعُوْنَةَ عَلٰى تِلَاوَتِهٖ

وَ سَهَّلْتَ جَوَاسِىْ اَلْسِنَتِنَا بِحُسْنِ عِبَارَتِهٖ

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

وَ يَدِيْنُ لَكَ بِاعْتِقَادِ التَّسْلِيْمِ لِمُحْكَمِ اٰيَاتِهٖ

وَ يَفْزَعُ اِلَى الْاِقْرَارِ بِمُتَشَابِهِهٖ وَ مُوْضِحَاتِ بَيِّنَاتِهٖ

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

اَنْزَلْتَهٗ عَلٰى نَبِيِّكَ مُحَمَّدٍ صَلّٰى اللهُ عَلَيْهِ وَ اٰلِهٖ مُجْمَلًا

وَ اَلْهَمْتَهٗ عِلْمَ عَجَآئِبِهٖ مُكَمَّلًا

وَ قَوَّيْتَنَا عَلَيْهِ لِتَرْفَعَنَا فَوْقَ مَنْ لَمْ يُطِقْ حَمْلَهٗ

وَ عَرَّفْتَنَا بِرَحْمَتِكَ شَرَفَهٗ وَ فَضْلَهٗ

فَصَلِّ عَلٰى مُحَمَّدٍ الْخَطِيْبِ بِهٖ وَ عَلٰى اٰلِهٖ الْخُزَّانِ لَهٗ

وَاجْعَلْنَا مِمَّنْ يَعْتَرِفُ بِاَنَّهٗ مِنْ عِنْدِكَ حَتّٰى

لَا يُعَارِضَنَا الشَّكُّ فِىْ تَصْدِيْقِهٖ

وَ لَا يَخْتَلِجَنَا الزَّيْغُ عَنْ قَصْدِ طَرِيْقِهٖ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ يَاْوِىْ مِنَ الْمُتَشَابِهَاتِ اِلٰى حِرْزِ مَعْقِلِهٖ

نَصَبْتَ بِهٖ مُحَمَّدًا عَلَمًا لِلدَّلَالَةِ عَلَيْكَ

وَ اَنْهَجْتَ بِاٰلِهٖ سُبُلَ الرِّضَا اِلَيْكَ

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

وَسِيْلَةً لَنَا اِلٰى اَشْرَفِ مَنَازِلِ الْكَرَامَةِ

وَ سُلَّمًا نَعْرُجُ فِيْهِ اِلٰى مَحَلِّ السَّلَامَةِ

وَ سَبَبًا نُجْزٰى بِهِ النَّجَاةَ فِىْ عَرْصَةٍ الْقِيٰمَةِ

وَ ذَرِيْعَةً نَقْدَمُ بِهَا عَلٰى تَعِيْمِ دَارِ الْمُقَامَةِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَاحْطُطْ بِالْقُرْاٰنِ عَنَّا ثِقْلَ الْاَوْزَارِ

وَ هَبْ لَنَا حُسْنَ شَمَآئِلِ الْاَبْرَارِ

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

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

تُطَهِّرْنَا مِنْ كُلِّ دَنَسِ بِتَطْهِيْرِهٖ

وَ لَمْ يُلْهِهِمُ الْاَمَلُ عَنِ الْعَمَلِ فَيَقْطَعَهُمْ بِخُدَعِ غُرُوْرِهٖ

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

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ مِنْ نَزَغَاتِ الشَّيْطَانِ وَ خَطَرَاتِ الْوَسَاوِسِ حَارِسًا

وَ لِاَقْدَامِنَا عَنْ نَقْلِهَا اِلَى الْمَعَاصِىْ حَابِسًا

وَ لِاَلْسِنَتِنَا عَنِ الْخَوْضِ فِىْ الْبَاطِلِ مِنْ غَيْرِ مَا اٰفَةٍ مُخْرِسًا

وَ لِجَوَارِحِنَا عَنِ اقْتِرَافِ الْاٰثَامِ زَاجِرًا

وَ لِمَا طَوَتِ الْغَفْلَةُ عَنَّا مِنْ تَصَفُّحِ الْاِعْتِبَارِ نَاشِرًا

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

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

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ اَدِمْ بِالْقُرْاٰنِ صَلَاحَ ظَاهِرِنَا

وَ احْجُبْ بِهٖ خَطَرَاتِ الْوَسَاوِسِ عَنْ صِحَّةِ ضَمَآئِرِنَا

وَ اغْسِلْ بِهٖ دَرَنَ قُلُوْبِنَا وَ عَلَآئِقَ اَوْزَارِنَا

وَ اَرْوِ بِهٖ فِىْ مَوْقِفِ الْعَرْضِ عَلَيْكَ ظَمَاءَ هَوَاجِرِنَا

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

وَ اكْسُنَا بِهٖ حُلَلَ الْاَمَانِ يَوْمَ الْفَزَعِ الْاَكْبَرِ فِىْ نُشُوْرِنَا

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

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَاجْبُرْ بِالْقُرْاٰنِ خَلَّتَنَا مِنْ عَدَمِ الْاِمْلَاقِ

وَ سُقْ اِلَيْنَا بِهٖ رَغَدَ الْعَيْشِ وَ خِصْبَ سَعَةِ الْاَرْزَاقِ

وَ جَنِّبْنَا بِهٖ الضَّرَآئِبَ الْمَذْمُوْمَةَ وَ مَدَانِىَ الْاَخْلَاقِ

وَ اعْصِمْنَا بِهٖ مِنْ هُوَّةِ الْكُفْرِ وَ دَوَاعِى النِّفَاقِ

لَنَا فِى الْقِيَامَةِ اِلٰى رِضْوَانِكَ وَ جِنَانِكَ قَائِدًا

وَ لَنَا فِى الدُّنْيَا عَنْ سُخْطِكَ وَ تَعَدِّىْ حُدُوْدِكَ ذَائِدًا

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

وَ لِمَا عِنْدَكَ بِتَحْلِيْلِ حَلَالِهٖ وَ تَحْرِيْمِ حَرَامِهٖ شَاهِدًا

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

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ هَوِّنْۢ بِالْقُرْاٰنِ عِنْدَ الْمَوْتِ عَلٰى اَنْفُسِنَا

اِذَا بَلَغَتِ النُّفُوْسُ التَّرَاقِىَ وَ قِيْلَ مَنْ رَاقٍ

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

وَ تَجَلّٰى مَلَكُ الْمَوْتِ لِقَبْضِهَا مِنْ حُجُبِ الْغُيُوْبِ

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

وَ رَمَاهَا عَنْ قَوْسِ الْمَنَايَا بِاَسْهُمِ وَحْشَةِ الْفِرَاقِ

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

وَ دَافَ لَهَا مِنْ ذُعَافِ الْمَوْتِ كَاسًا مَسْمُوْمَةً الْمَذَاقِ

وَ دَنَا مِنَّا اِلَى الْاٰخِرَةِ رَحِيْلٌ وَ انْطِلَاقٌ

وَ صَارَتِ الْاَعْمَالُ قَلَائِدَ فِى الْاَعْنَاقِ

وَ كَانَتِ الْقُبُوْرُ هِىَ الْمَأوٰى اِلٰى مِيْقَاتِ يَوْمِ التَّلَاقِ

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

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

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

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

وَ اجْعَلِ الْقُبُوْرَ بَعْدَ فِرَاقِ الدُّنْيَا خَيْرَ مَنَازِلِنَا

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

وَ افْسَحْ لَنَا بِرَحْمَتِكَ فِىْ ضِيْقِ مَلَاحِدِنَا

وَ لَا تَفْضَحْنَا فِىْ حَاضِرِى الْقِيَامَةِ بِمُوْبِقَاتِ اٰثَامِنَا

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

وَارْحَمْ بِالْقُرْاٰنِ فِىْ مَوْقِفِ الْعَرْضِ عَلَيْكَ ذُلَّ مَقَامِنَا

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

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

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

وَ نَوِّرْ بِهٖ قَبْلَ الْبَعْثِ سُدَفَ قُبُوْرَنَا

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

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

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

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

وَ اجْعَلْ لَنَا فِىْ صُدُوْرِ الْمُؤْمِنِيْنَ وُدًّا

وَ لَا تَجْعَلِ الْحَيٰوةَ عَلَيْنَا نَكَدًا

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ عَبْدِكَ وَ رَسُوْلِكَ كَمَا

اَللّٰهُمَّ اجْعَلْ نَبِيِّنَا صَلٰوتُكَ عَلَيْهِ وَ عَلٰى اٰلِهٖ يَوْمَ الْقِيٰمَةِ

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

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِ مُحَمَّدٍ

وَ صَلِّ اَللّٰهُمَّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

صَلٰوةً تُبَلِّغُهٗ بِهَا اَفْضَلَ مَا يَاْمُلُ مِنْ خَيْرِكَ وَ فَضْلِكَ وَكَرَامَتِكَ

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

اِنَّكَ ذُوْ رَحْمَةٍ وَّاسِعَةٍ وَ فَضْلٍ كَرِيْمٍ

وَ اَنْبِيَآئِكَ الْمُرْسَلِيْنَ الْمُصْطَفَيْنَ

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

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

وَ كَانَ مِنْ دُعَآئِهٖ  إِذَا نَظَرَ إِلَى الْهِلَالِ

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

الْمُتَرَدِّدُ فِىْ مَنَازِلِ التَّقْدِيْرِ

جَعَلَكَ مِفْتَاحَ شَهْرٍ حَادِثٍ لِاَمْرٍ حَادِثٍ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ

وَاحْفَظْنَا مِنْ مُبَاشَرَةِ مَعْصِيَتِكَ

وَ اَتْمِمْ عَلَيْنَا بِاسْتِكْمَالِ طَاعَتِكَ فِيْهِ الْمِنَّةِ

وَ صَلَّى اللهُ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ الطَّيِّبِيْنَ الطَّاهِرِيْنَ.

وَ كَانَ مِنْ دُعَآئِهٖ  إِذَا دَخَلَ شَهْرُ رَمَضَانَ

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

اَلْحَمْدُ لِلّٰهِ الَّذِىْ هَدَانَا لِحَمْدِهٖ

لِنَكُوْنَ لِاِحْسَانِهٖ مِنَ الشَّاكِرِيْنَ

وَ لِيَجْزِيَنَا عَلٰى ذٰلِكَ جَزَآءَ الْمُحْسِنِيْنَ

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

حَمْدًا يَتَقَبَّلُه مِنَّا وَ يَرْضٰى بِهٖ عَنَّا

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

وَالْحَمدُ لِلّٰهِ الَّذِىْ جَعَلَ مِنْ تِلْكَ السُّبُلِ شَهْرَه

الَّذِىْ اُنْزِلَ فِيْهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَ بَيِّنَاتٍ مِنَ الْهُدٰى وَالْفُرْقَانِ

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

فَاَبَانَ فَضِيْلَتَه عَلٰى سَائِرِ الشُّهُوْرِ بِمَا جَعَلَ لَه

فَحَرَّمَ فِيْهِ مَا اَحِلَّ فِىْ غَيْرِهٖ اِعْظَامًا

وَ حَجَرَ فِيْهِ الْمَطَاعِمَ وَالْمَشَارِبَ اِكْرَامًا

لَا يُجِيْزَ جَلَّ وَ عَزَّ اَنْ يُقَدَّمَ قَبْلَه

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

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

تَنَزَّلُ الْمَلَآئِكَةُ وَ الرَّوْحُ فِيْهَا بِاِذْنِ رَبِّهِمْ مِنْ كُلِّ اَمْرٍ

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

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

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

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

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

وَ لَا نُسْرِعَ بِاَبْصَارِنَا اِلٰى لَهْوٍ

وَ حَتّٰى لَا نَبْسُطَ اَيْدِيْنَا اِلٰى مَحْظُوْرٍ

وَلَا نَخْطُوَ بِاَقْدَامِنَا اِلٰى مَحْجُوْرٍ

وَ حَتّٰى لَا تَعِىَ بُطُوْنَنَا اِلَّا مَا اَحْلَلْتَ

وَ لَا تَنْطِقَ اَلْسِنَتُنَا اِلَّا بِمَا مَثَّلْتَ

وَ لَا نَتَكَلَّفَ اِلاَّ مَا يُدِيْنِىْ مِنْ ثَوَابِكَ

وَ لَا نَـتَعَاطَى اِلاَّ الَّذِىْ مِنْ عِقَابِكَ

وَقْفِنَا فِيْهِ عَلٰى مَوَاقِيْتِ الصَّلَوَاتِ الْخَمْسِ

الْمُؤَدِّيْنَ لَهَا فِىْ اَوْقَاتِهَا عَلٰى مَا

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

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

لِاَنْ نَصِلَ اَرْحَامَنَا بِالْبِرِّ وَ الصِّلَةِ

وَ اَنْ نَتَعَاهَدَ جِيْرَانَنَا بِالْاِفْضَالِ وَ الْعَطِيَّةِ

وَ اَنْ نُخَلِّصَ اَمْوَالَنَا مِنَ الْتَّبِعَاتِ

وَ اَنْ نُـطَهِّرَهَا بِاِخْرَاجِ الزَّكَوَاتِ

حَاشٰى مَنْ عُوْدِىَ فِيْكَ وَ لَكَ فَاِنَّه

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

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

وَ تَعْصِمَنَا فِيْهِ مِمَّا نَسْتَاْنِفُ مِنَ الْعُيُوْبِ

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

وَ اَهِّلْنَا فِيْهِ لِمَا وَعَدْتَ اَوْلِيَآئَكَ مِنْ كَرَامَتِكَ

وَ اَوْجِبْ لَنَا فِيْهِ مَا اَوْجَبْتَ لِاَهْلِ الْمُبَالَغَةِ فِىْ طَاعَتِكَ

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

وَاجْعَلْنَا فِىْ نَظْمِ مِنَ اسْتَحَقَّ الرَّفِيْعَ الْاَعْلَى بِرَحْمَتِكَ

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

وَ الْاِنْخِدَاعَ لِعَدُوِّكَ الشَّيْطَانِ الرَّجِيْمِ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ آلِهٖ

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

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

فَاجْعَلْ رِقَابِنَا مِنْ تِلْكَ الرِّقَابِ

وَ اجْعَلْنَا لِشَهْرِنَا مِنْ خَيْرِ اَهْلٍ وَ اَصْحَابٍ

وَامْحَقْ ذُنُوْبَنَا مَعَ امَّحَاقِ هِلَالِهٖ

وَاسْلَخْ عَنَّا تَبِعَاتِنَا مَعَ انْسِلَاخِ اَيّاَمِهٖ

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

وَ اِنِ اشْتَمَلَ عَلَيْنَا عَدُوُّكَ الشَّيْطَانُ فَاسْتَنْقِذْنَا مِنْهُ

وَالْخُشُوْعِ لَكَ وَالذِّلَّةِ بَيْنَ يَدَيْكَ

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

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

وَاجْعَلْنَا فِىْ سَائِرِ الشُّهُوْرِ وَ الْاَيَّامِ كَذٰلِكَ مَا عَمَّرْتَنَا

وَ اجْعَلْنَا مِنْ عِبَادِكَ الصَّالِحِيْنَ

الَّذِيْنَ يَرِثُوْنَ الْفِرْدَوْسَ هُمْ فِيْهَا خَالِدُوْنَ

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

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

وَ مِنَ الَّذِيْنَ يُسَارِعُوْنَ فِىْ الْخَيْرَاتِ وَ هُمْ لَهَا سَابِقُوْنَ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ آلِهٖ فِىْ

عَدَدَ مَا صَلَّيْتَ عَلٰى مَنْ صَلَّيْتَ عَلَيْهِ

وَ اَضْعَافَ ذٰلِكَ كُلِّهٖ بِالْاَضْعَافِ الَّتِىْ لَا يُحْصِيْهَا غَيْرُكَ

وَ كَانَ مِنْ دُعَآئِهٖ  فِي وَدَاعِ شَهْرِ رَمَضَان‏

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

وَ يَا مَنْ لَا يُكَافِئُ عَبْدَه عَلَى السَّوَآءِ

اِنْ اَعْطَيْتَ لَمْ تَشُبْ عَطَائَكَ بِمَنٍّ

وَ اِنْ مَنَعْتً لَمْ يَكُنْ مَنْعُكَ تَعَدِّيًا

تَشْكُرُ مَنْ شَكَرَكَ وَ اَنْتَ اَلْهَمْتَه شُكْرَكَ

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

وَ تُكَافِئُ مَنْ حَمِدَكَ وَ اَنْتَ عَلَّمْتَه حَمْدَكَ

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

تَسْتُرُ عَلٰى مَنْ لَوْ شِئْتَ فَضَحْتَه

وَ تَجُوْدُ عَلٰى مَنْ لَوْ شِئْتَ مَنَعْتَه

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

وَ كِلَاهُمَا اَهْلٌ مِنْكَ لِلْفَضِيْحَةِ وَالْمَنْعِ غَيْرَ اَنَّكَ

وَ اَجْرَيْتَ قُدْرَتَكَ عَلَى التَّجَاوُزِ

وَ اَمْهَلْتَ مَنْ قَصَدَ لِنَفْسِهٖ بِالظُّلْمِ

تَسْتَنْظِرُهُمْ بِاَنَاتِكَ اِلَى الْاِنَابَةِ

وَ تَتْرُكُ مُعَاجَلَتَهُمْ اِلَى التَّوْبَةِ

اَنْتَ الَّذِىْ فَتَحْتَ لِعِبَادِكَ بَابًا اِلٰى عَفْوِكَ وَ سَمَّيْتَهُ التَّوْبَةَ

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

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

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

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

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

يَوْمَ لَا يُخْزِى اللهُ النَّبِىَّ وَ الَّذِيْنَ اٰمَنُوْا مَعَه

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

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

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

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

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

وَ اَنْتَ الَّذِىْ زِدْتَ فِى السَّوْمِ عَلٰى نَفْسِكَ لِعِبَادِكَ تُرِيْدُ

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

وَ فَوْزَهُمْ بِالْوِفَادَةِ عَلَيْكَ وَ الزِّيَادَةِ مِنْكَ

مَنْ جَآءَ بِالْحَسَنَةِ فَلَه عَشْرُ اَمْثَالِهَا

وَ مَنْ جَآءَ بِالسَّيِّئَةِ فَلَا يُجْزٰى اِلاَّ مِثْلَهَا وَ قُلْتَ

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

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

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

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

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

وَ مَآ اَنْزَلْتَ مِنْ نَظَآئِرِهِنَّ فِى الْقُرْاٰنِ مِنْ تَضَاعِيْفِ الْحَسَنَاتِ

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

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

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

وَ اشْكُرُوْا لِىْ وَ لَا تَكْفُرُوْنِ وَ قُلْتَ

وَ لَئِنْ كَفَرْتُمْ اِنَّ عَذَابِىْ لَشَدِيْدٌ وَ قُلْتَ

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

ادْعُوْنِٓىْ اَسْتَجِبْ لَكُمْ اِنَّ الَّذِيْنَ يَسْتَكْبِرُوْنَ عَنْ عِبَادَتِىْ سَيَدْخُلُوْنَ جَهَنَّمَ دَاخِرِيْنَ

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

وَ تَوَعَّدْتَ عَلٰى تَرْكِهٖ دُخُوْلَ جَهَنَّمَ دَاخِرِيْنَ

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

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

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

وَ مَا بَقِىَ لِلْحَمْدِ لَفْظٌ تُحْمَدُ بِهٖ وَ مَعْنًى يَنْصَرِفُ اِلَيْهِ

and as long as there remains for praising words by which Thou may be praised and meanings which may be spent in praise!

يَا مَنْ تَحَمَّدَ اِلٰى عِبَادِهٖ بِالْاِحْسَانِ وَ الْفَضْلِ

O He who shows Himself praiseworthy to His servants through beneficence and bounty,

وَ بَصَّرَّتَنَا الزُّلْفَةَ لَدَيْكَ وَ الْوُصُوْلَ اِلٰى كَرَامَتِكَ

وَ تَخَيَّرْتَه مِنْ جَمِيْعِ الْاَزْمِنَةِ وَ الدُّهُوْرِ

وَ اٰثَرْتَه عَلٰى كُلِّ اَوْقَاتِ السَّنَةِ بِمَآ

اَنْزَلْتَ فِيْهِ مِنَ الْقُرْاٰنِ وَ النُّوْرِ

وَ اَجْلَلْتَ فِيْهِ مِنْ لَيْلَةِ الْقَدْرِ الَّتِىْ هِىَ خَيْرٌ مِنْ اَلْفِ شَهْرٍ

and the Night of Decree which Thou magnified therein, the night which is better than a thousand months.[257]

ثُمَّ اٰثَرْتَنَا بِهٖ عَلٰى سَآئِرِ الْاُمَمِ

وَ اصْطَفَيْتَنَا بِفَضْلِهٖ دُوْنَ اَهْلِ الْمِلَلِ

and through its excellence Thou hast chosen us to the exclusion of the people of the creeds.

مُتَعَرِّضِيْنَ بِصِيَامِهٖ وَ قِيَامِهٖ لِمَا عَرَّضْتَنَا لَه مِنْ رَحْمَتِكَ

presenting ourselves by its fasting and its standing to the mercy which Thou hast held up before us,

وَ تَسَيَّبْنَا اِلَيْهٖ مِنْ مَثُوْبَتِكَ

وَ اَنْتَ الْمَلِئُ بِمَا رُغِبَ فِيْهِ اِلَيْكَ

وَ قَدْ اَقَامَ فِيْنَا هٰذَا الشَّهْرُ مُقَامَ حَمْدٍ

وَ صَحِبْنَا صُحِبْنَا صُحْبَةَ مَبْرُوْرٍ

وَ اَرْبَحَنَا اَفْضَلَ اَرْبَاحِ الْعَالَمِيْنَ

ثُمَّ قَدْ فَارَقَنَا عِنْدَ تَمَامِ وَقْتِهٖ وَانْقِطَاعِ مُدَّتِةٖ وَ وَفَاءِ عَدَدِهٖ

Then it parted from us at the completion of its time, the end of its term, and the fulfilment of its number.

وَ غَمَّنَا وَ اَوْحَشَنَا انْصِرَافُه عَنَّا

يَا اَكْرَمَ مَصْحُوْبٍ مِّنَ الْاَوْقَاتِ

وَ يَا خَيْرَ شَهْرٍ فِى الْاَيَّامِ وَ السَّاعَاتِ

وَ اَهْيَبَكَ فِىْ صُدُوْرِ الْمْؤْمِنِيْنَ

اَلسَّلَامُ عَلَيْكَ مِنْ شَهْرٍ لَا تُنَافِسُهُ الْاَيَّامُ

اَلسَّلَامُ عَلَيْكَ مِنْ شَهْرٍ هُوَ مِنْ كُلِّ اَمْرٍسَلَامٌ

وَ كَمْ مِنْ خَيْرٍ اُفِيْضَ بِكَ عَلَيْنَا

اَلسَّلَامُ عَلَيْكَ وَ عَلٰى لَيْلَةِ الْقَدْرِ الَّتِىْ هِىَ خَيْرٌ مِنْ اَلْفِ شَهْرٍ

Peace be upon thee and upon the Night of Decree which is better than a thousand months![258]

وَ عَلٰى مَاضٍ مِنْ بَرَكَاتِكَ سُلِبْنَاهُ

اِنَّآ اَهْلُ هٰذَا الشَّهْرِ الَّذِىْ شَرَّفْتَنَا بِهٖ وَ وَفَّقْتَنَا بِمَنِّكَ لَه

we are the people of this month. Through it Thou hast ennobled us and given us success because of Thy kindness,

وَ اَنْتَ وَلِىُّ مَا اٰثَرْتَنَا بِهٖ مِنْ مَعْرِفَتِهٖ وَ هَدَيْتَنَا لَه مِنْ سُنَّتِهٖ

Thou art the patron of the knowledge of it by which Thou hast preferred us, and its prescribed practices to which Thou hast guided us.

وَ قَدْ تَوَلَّيْنَا بِتَوْفِيْقِكَ صِيَامَه وَ قِيَامَه عَلٰى تَقْصِيْرٍ

We have undertaken, through Thy giving success, its fasting and its standing in prayer, but with shortcomings,

وَ اَدَّيْنَا فِيْهِ قَلِيْلًا مِّنْ كَثِيْرٍ

وَ مِنْ اَلْسِنَتِنَا صِدْقُ الْاِعْتِذَارِ

فَاجُرْنَا عَلٰى مَا اَصَابَنَا فِيْهِ مِنَ التَّفْرِيْطِ اَجْرً

Reward us, in spite of the neglect that befell us in this month, with a reward through which

نَسْتَدْرِكُ بِهِ الْفَضْلَ الْمَرْغُوْبَ فِيْهِ

وَ نَعْتَاضُ بِهٖ مِنْ اَنْوَاعِ الذُّخْرِ الْمَحْرُوْصِ عَلَيْهِ

وَ اَوْجِبْ لَنَا عُذْرَكَ عَلٰى مَا قَصَّرْنَا فِيْكَ مِنْ حَقِّكَ

Make incumbent upon us Thy pardon for our falling short of Thy right in this month

وَابْلُغْ بِاَعْمَارِنَا مَا بَيْنَ اَيْدِيْنَا مِنْ شَهْرِ رَمَضَانَ الْمُقْبِلِ

فَاعِنَّا عَلٰى تَنَاوُلِ مَآ اَنْتَ اَهْلُه مِنَ الْعِبَادَةِ

وَ اَدِّنَا اِلَى الْقِيَامِ بِمَا يَسْتَحِقُّه مِنَ الطَّاعَةِ

وَ اَجْرِ لَنَا مِنْ صَالِحِ الْعَمَلِ مَا يَكُوْنُ دَرَكًا لِحَقِّكَ فِى الشَّهْرَيْنِ مِنْ شُهُوْرِ الدَّهْرِ

and grant us righteous works that we may fulfil Thy right in these two months of the months of time.[259]

اَلْمَمْنَا بِهٖ فِىْ شَهْرِنَا هٰذَا مِنْ لَمَمٍ اَوْ اِثْمٍ

عَلٰى تَعَمُّدٍ مِنَّا اَوْ عَلٰى نِسْيَانٍ

وَ لَا تَنْصِبْنَا فِيْهِ لِاَعْيُنِ الشَّامِتِيْنَ

وَ لَا تَبْسُطْ عَلَيْنَا فِيْهِ اَلْسُنَ الطَّاعِنِيْنَ

وَ اسْتَعْمِلْنَا بِمَا يَكُوْنُ حِطَّةً وَ كَفَّارَةً لِمَا اَنْكَرْتَ مِنَّا فِيْهِ

and employ us in that which will alleviate and expiate whatever Thou disapprovest from us within it through

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَ بَارِكْ لَنَا فِىْ يَوْمِ عِيْدِنَا وَ فِطْرِنَا

وَاجْعَلْهُ مِنْ خَيْرِ يَوْمٍ مَرَّ عَلَيْنَا

وَ اغْفِرْلَنَا مَا خَفِىَ مِنْ ذُنُوْبِنَا وَ مَا عَلَنَ

اسْلَخْنَا بِاِنْسِلَاخٍ هٰذَا الشَّهْرِ مِنْ خَطَايَانَا

وَ اَخْرِجْنَا بِخُرُوْجِهٖ مِنْ سَيِّئٰاتِنَا

اَوْ تَقَرَّبَ اِلَيْكَ بِقُرْبَةٍ اَوْجَبَتْ رِضَاكَ لَه وَ عَطَفْتُ رَحْمَتَكَ عَلَيْهِ

or seeks nearness to Thee with any act of nearness-seeking which makes incumbent upon him Thy good pleasure and bends toward him Thy mercy,

وَ اِنَّ خَزَآئِنَكَ لَا تَنْقُصُ بَلْ تَفِيْضُ

وَ اِنَّ عَطَآئَكَ لَلْعَطَآءُ الْمُهَنَّا

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ

وَاكْتُبْ لَنَا مِثْلُ اُجُوْرِ مَنْ صَامَه اَوْ تَعَبَّدَ لَكَ فِيْهِ اِلٰى يَوْمِ الْقِيٰمَةِ

and write for us the like of the wages of him who fasted in it or worshipped Thee within it until the Day of Resurrection!

اَللّٰهُمَّ اِنَّا نَتُوْبُ اِلَيْكَ فِىْ يَوْمِ فِطْرِنَا الَّذِىْ جَعَلْتَه

O Allah, we repent to Thee in our day of fast-breaking, which Thou hast appointed

وَ لِاَهْلِ مِلَّتِكَ مَجْمَعًا وَ مُحْتَشَدًا

تَوْبَةَ مَنْ لَا يَنْطَوِىْ عَلٰى رُجُوْعٍ اِلٰى ذَنْۢبٍ

تَوْبَةً نَصُوْحًا خَلَصَتْ مِنَ الشَّكِّ وَ الْاِرْتِيَابِ

فَتَقَبَّلَّهَا مِنَّا وَارْضَ عَنَّا وَ ثَبِّتْنَا عَلَيْهَا

وَاجْعَلْنَا عِنْدَكَ مِنَ التَّوَّابِيْنَ الَّذِيْنَ

وَ قَبِلْتَ مِنْهُمْ مُرَاجَعَةَ طَاعَتِكَ

اَللّٰهُمَّ تَجَاوَزْ عَنْ اٰبَآئِنَا وَ اُمَّهَاتِنَا

وَ اَهْلِ دِيْنِنَا جَمِيْعًا مَنْ سَلَفَ مِنْهُمْ وَ مَنْ غَبَرَ اِلٰى يَوْمِ الْقِيَامَةِ

and all the people of our religion, those who have gone and those who will pass by, until the Day of Resurrection!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ نَبِيِّنَا وَ اٰلِهٖ كـَمَا صَلَّيْتَ عَلٰى مَلٰٓئِكَتِكَ الْمُقَرَّبِيْنَ

O Allah, bless our prophet Muhammad and his Household, as Thou hast blessed Thy angels brought nigh,

وَ صَلِّ عَلَيْهِ وَ اٰلِهٖ كَمَا صَلَّيْتَ عَلٰى اَنْبِيَآئِكَ الْمُرْسَلِيْنَ

وَ صَلِّ عَلَيْهِ وَ اٰلِهٖ كَمَا صَلَّيْتَ عَلٰى عِبَادِكَ الصَّالِحِيْنَ

وَ اَفْضَلَ مِنْ ذٰلِكَ يَا رَبِّ الْعَالَمِيْنَ صَلَوٰةً

وَ كَانَ مِنْ دُعَآئِهٖ  فِىْ يَوْمِ الْفِطْرِ اِذَا انْصَرَفَ مِنْ صَلٰوتِهٖ قَامَ قَآئِمًا ثُمَّ اسْتَقْبَلَ الْقِبْلَةَ وَ فِىْ يَوْمٍ الْجُمُعَةِ فَقَالَ:

46. His Supplication on the Day of Fast-Breaking and on Friday When he finished his prayer, He would stand in place, face the qibla, and say:

يَا مَنْ يَرْحَمُ مَنْ لَا يَرْحَمُهُ الْعِبَادُ

وَ يَا مَنْ يَقْبَلُ مَنْ لَا تُقْبَلُهُ الْبِلَادَ

وَ يَا مَنْ لَا يَحْتَقِرُ اَهْلَ الْحَاجَةِ اِلَيْهِ

وَيَا مَنْ لَا يُخَيِّبُ الْمُلِحِّيْنَ عَلَيْهِ

وَيَا مَنْ لَا يَجْبَهُ بِالرَّدِّ اَهْلَ الدَّالَّةِ عَلَيْهِ

O He who slaps not the brow of the people of boldness toward Him with rejection!

وَيَا مَنْ يَجْتَبِىْ صَغِيْرَ مَا يُتْحَفُ بِهٖ وَ يَشْكُرُ يَسِيْرَ مَا يُعْمَلُ لَه

O He who collects the little that is given to Him and shows gratitude for the paltry that is done for Him!

وَيَا مَنْ يَشْكُرُ عَلَى الْقَلِيْلِ وَيُجَازِىْ بِالْجَلِيْلِ

وَ يَا مَنْ يَدْنُوْا اِلٰى مَنْ دَنَا مِنْهُ

وَيَا مَنْ يَدْعُوْ اِلٰى نَفْسِهٖ مَنْ اَدْ بَرَعَنْهُ

وَ يَا مَنْ لَا يُغَيِّرُ الْنِّعْمَةَ وَلَا يُبَادِرُ بِالنَّقِمَةِ

وَيَا مَنْ يُثْمِرُ الْحَسَنَةَ حَتّٰى يُنْمِيَهَا

وَ يَتَجَاوَزُ عَنِ السَّيِّئَةِ حَتّٰى يُعَفِّيَهَا

انْصَرَفَتِ الْاٰمَالُ دُوْنَ مَدٰى كَرَمِكَ بِالْحَاجَاتِ

وَامُتَلَأَتْ بِفَيْضِ جُوْدِكَ اَوْعِيَةُ الطَّلِبَاتِ

وَ تَفَسَّخَتْ دُوْنَ بُلُوْغِ نَعْتِكَ الصِّفَاتُ

فَلَكَ الْعُلُوُّ الْاَعْلٰى فَوْقَ كُلِّ عَالٍ

وَ الْجَلَالُ الْاَمْجَدُ فَوْقَ كُلِّ جَلَالٍ

وَ كُلُّ شَرِيْفٍ فِىْ جَنْبٍ شَرَفِكَ حَقِيْرٌ

وَ اَجْدَبَ الْمُنْتَجِعُوْنَ اِلاَّ مَنِ انْتَجَعَ فَضْلَكَ

وَ اِغَاثَتُكَ قَرِيْبَةٌ مِنَ الْمُسْتَغِيْثِيْنَ

وَلَا يَيْئَسَ مِنْ عَطَآئِكَ الْمُتَعَرِّضُوْنَ

وَلَا يَشْقٰى بِنَقِمَتِكَ الْمُسْتَغْفِرُوْنَ

عَادَتُكَ الْاِحْسَانُ اِلَى الْمُسِيْئِيْنَ

وَ سُنَّتُكَ الْاِبْقَاءُ عَلَى الْمُعْتَدِيْنَ

وَ اِنَّمَا تَاَنَّيْتَ بِهِمْ لِيَفِيْئُوْا اِلٰٓى اَمْرِكَ

Thou actest without haste toward them so that they will come back to Thy command

وَ اَمْهَلْتَهُمْ ثِقَةً بِدَوَامِ مُلْكـِكَ

فَمَنْ كَانَ مِنْ اَهْلِ السَّعَادَةِ خَتَمْتَ لَه بِهَا

وَ مَنْ كَانَ مِنْ اَهْلِ الشَّقَاوَةِ خَذَلْتَه لَهَا

لَمْ يَهِنْ عَلٰى طُوْلِ مُدَّتِهِمْ سُلْطَانُكَ

وَلَمْ يَدْحَضْ لِتَرْكَ مُعَاجِلَتِهِمْ بُرْهَانُكَ

فَالْوَيْلُ الدَّآئِمُ لِمَنْ جَنَحَ عَنْكَ

وَ الْخَيْبَةُ الْخَاذِلَةُ لِمَنْ خَابَ مِنْكَ

وَ الشَّقَآءُ الْاَشْقٰى لِمَنِ اغْتَرَّ بِكَ

وَمَآ اَقْنَطَه مِنْ سُهُوْلَةِ الْمَخْرَجِ

وَ اِنْصَافًا مِنْ حُكْمِكَ لَا تَحِيْفُ عَلَيْهِ

وَ اَخَّرْتَ وَ اَنْتَ مُسْتَطِيْعٌ لِلْمُعَاجَلَةِ

وَ تَاَنَّيْتَ وَ اَنْتَ مَلِيءٌ بِالْمُبَادَرَةِ

كُلُّ ذٰلِكَ كَانَ وَ لَمْ تَزَلْ وَ هُوَ كَائِنٌ وَلَا تَزَالُ

حُجَّتُكَ اَجَلُّ مِنْ اَنْ تُوْصَفَ بِكـُلِّهَا

وَ مَجْدُكَ اَرْفَعَ مِنْ اَنْ تُحَدَّ بِكـُنْهِهٖ

وَ نِعْمَتُكَ اَكْثَرُ مِنْ اَنْ تُحْصٰى بِاَسْرِهَا

وَ اِحْسَانُكَ اَكْثَرُ مِنْ اَنْ تُشْكَرَ عَلٰى اَقَلِّهٖ

وَ قَدْ قَصَّرَبِىْ السُّكُوْتُ عَنْ تَحْمِيْدِكَ

وَ فَهَّهَنِىْ الْاِمْسَاكُ عَنْ تَمْجِيْدِكَ

وَلَا تَجْبَهْنِىْ بِالرَّدِّ فِىْ مَسْئَلَتِىْ

وَلَا حَوْلَ وَ لَا قُوَّةَ اِلاَّ بِاللهِ الْعَلِىِّ الْعَظِيْمِ.

and �There is no force and no strength save in Allah, the All-high, the All-mighty!�[266]

وَ كَانَ مِنْ دُعَآئِهٖ  فِي يَوْمِ عَرَفَةَ

47. His Supplication on the Day of Arafah [267]

الْعَلِىُّ الْمُتَعَالَ الشَّدِيْدُ الْمِحَالِ

الَّذِىْ اَنْشَاْتَ الْاَشْيَآءَ مِنْ غَيْرِ سِنْخٍ

وَ صَوَّرْتَ مَا صَوَّرْتَ مِنْ غَيْرِ مِثَالٍ

وَ ابْتَدَعْتَ الْمُبْتَدَعَاتِ بِلَا احْتِذَآءِ

وَ لَمْ يَكُنْ لَكَ مُشَاهِدٌ وَّ لَا نَظِيْرٌ

وَ عَجَزَتِ الْاَفْهَامُ عَنْ كَيْفِيَّتِكَ

وَ لَمْ تُدْرِكِ الْاَبْصَارُ مَوْضِعَ اَيْنِيَّتِكَ

فَمَنِ الْتَمَسَكَ لِدِيْنٍ اَوْ دُنْيَا وَجَدَكَ

وَانْقَادَ لِلتَّسْلِيْمِ لَكَ كُلُّ خَلْقِكَ

لَكَ الْحَمْدُ حَمْدًا يَدُوْمُ بِدَوَامِكَ

وَ لَكَ الْحَمْدُ حَمْدًا خَالِدًا بِنِعْمَتِكَ

وَ لَكَ الْحَمْدُ حَمْدًا يُوَازِىْ صُنْعَكَ

وَ لَكَ الْحَمْدُ حَمْدًا يَزِيْدُ عَلٰى رِضَاكَ

وَ لَكَ الْحَمْدُ حَمْدًا مَعَ حَمْدِ كُلِّ حَامِدٍ

وَ شُكْرًا يَقْصُرُ عَنْهُ شُكْرُ كُلِّ شَاكِرٍ

and a thanksgiving before which falls short the thanksgiving of every thanksgiver;

حَمْدًا يَتَضَاعَفُ عَلٰى كُرُوْرِ الْاَزْمِنَةِ

حَمْدًا يَعْجِزُ عَنْ اِحْصَآئِهِ الْحَفَظَةُ

وَ يَزِيْدُ عَلٰى مَا اَحْصَتْهُ فِيْ كِتَابِكَ الْكَتَبَةُ

حَمْدًا يُعَانُ مَنِ اجْتَهَدَ فِيْ تَعْدِيْدِهٖ

وَيُؤَيَّدُ مَنْ اَغْرَقَ نَزْعًا فِىْ تَوْفِيَتِهٖ

حَمْدًا يَجْمَعُ مَا خَلَقْتَ مِنَ الْحَمْدِ

وَ يَنْتَظِمُ مَا اَنْتَ خَالِقُه مِنْۢ بَعْدُ

حَمْدًا لَا حَمْدَ اَقْرَبُ اِلٰى قَوْلِكَ مِنْهُ

حَمْدًا يُوْجِبُ بِكَرَمِكَ الْمَزِيْدَ بِوُفُوْرِهٖ

وَ تَصِلُه بِمَزِيْدٍ بَعْدَ مَزِيْدٍ طَوْلًا مِنْكَ

رَبِّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِ مُحَمَّدِ

وَ تَرَحَّمْ عَلَيْهِ اَمْتَعَ رَحَمَاتِكَ

رَبِّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ صَلٰوةً

زَاكِيَةً لَا تَكُوْنُ صَلٰوةٌ اَزْكٰى مِنْهَا وَ صَلِّ عَلَيْهِ صَلٰوةً

more fruitful than which there is no blessing! Bless him with a growing blessing,

نَامِيَةً لَا تَكُوْنُ صَلٰوةٌ اَنْمٰى مِنْهَا

رَبِّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ صَلٰوةً

وَ صَلِّ عَلَيْهِ صَلٰوةً تُرْضِيْكَ وَ تَزِيْدُ عَلٰى رِضَاكَ لَه

Bless him with a blessing which will please Thee and increase Thy good pleasure toward him!

وَ لَا يَنْفَدُ كَمَا لَا تَنْفَدُ كَلِمَاتُكَ

رَبِّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ صَلٰوةً

تَنْتَظِمُ صَلَوٰاتِ مَلَآئِكَتِكَ وَ اَنْبِيَآئِكَ وَ رُسُلِكَ وَ اَهْلِ طَاعَتِكَ

tie together the blessings of Thy angels, Thy prophets, Thy messengers, and those who obey Thee,

وَ تَشْتَمِلُ عَلٰى صَلَوٰاتِ عِبَادِكَ مِنْ جِنِّكَ وَ اِنْسِكَ وَ اَهْلِ اِجَابَتِكَ

comprise the blessings of Thy servants, jinn or mankind, and those worthy of Thy response,

وَ تَجْتَمِعُ عَلٰى صَلٰوةِ كُلِّ مَنْ ذَرَاْتَ وَ بَرَاْتَ مِنْ اَصْنَافِ خَلْقِكَ

and bring together the blessings of every one of the kinds of Thy creatures which Thou hast sown and authored!

رَبِّ صَلِّ عَلَيْهِ وَ اٰلِهٖ صَلٰوةً تُحِيْطُ بِكُلِّ صَلٰوةٍ سَالِفَةٍ وَّ مُسْتَانَفَةٍ

My Lord, bless Muhammad and his Household with a blessing which will encompass every blessing, bygone and new!

وَصَلِّ عَلَيْهِ وَ عَلٰى اٰلِهٖ صَلٰوةً مَرْضِيَّةً لَكَ وَ لِمَنْ دُوْنَكَ

Bless him and his Household with a blessing which is pleasing to Thee and everyone below Thee

تُضَاعِفُ مَعَهَا تِلْكَ الصَّلَوَاتِ عِنْدَهَا

وَ تَزِيْدُهَا عَلٰى كُرُوْرِ الْاَيَّامِ زِيَادَةً فِىْ تَضَاعِيْفَ لَا يَعُدُّهَا غَيْرُكَ

and increase them through the recurrence of days with an increasing in multiples which none can count but Thou!

رَبِّ صَلِّ عَلٰى اَطَآئِبِ اَهْلِ بَيْتِهِ

وَ طَهَّرْتَهُمْ مِنَ الرِّجْسِ وَ الدَّنَسِ تَطْهِيْرًا بِاِرَادَتِكَ

purified from uncleanness and defilement through a purification by Thy desire,[284]

وَ جَعَلْتَهُمُ الْوَسِيْلَةَ اِلَيْكَ وَ الْمَسْلَكَ اِلٰى جَنَّتِكَ

رَبِّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ صَلٰوةً

تُجْزِلُ لَهُمْ بِهَا مِنْ نِحَلِكَ وَ كَرَامَتِكَ

وَ تُكْمِلُ لَهُمُ الْاَشْيَآءَ مِنْ عَطَايَاكَ وَ نَوَافِلِكَ

وَ تُوَفِّرُ عَلَيْهِمُ الْحَظَّ مِنْ عَوَآئِدِكَ وَ فَوَآئِدِكَ

وَ عَدَدَ اَرْضِيْكَ وَ مَا تَحْتَهُنَّ وَ مَا بَيْنَهُنَّ صَلٰوةً

اَللّٰهُمَّ اِنَّكَ اَيَّدْتَ دِيْنَكَ فِىْ كُلِّ اَوَانٍ بِاِمَامٍ اَقَمْتَه

O Allah, surely Thou hast confirmed Thy religion in all times with an Imam whom Thou hast

عَلَمًا لِعِبَادِكَ وَ مَنَارًا فِىْ بِلَادِكَ

وَ جَعَلْتَهُ الذَّرِيْعَةَ اِلٰى رِضْوَانِكَ

فَاَوْزِعْ لِوَلِيِّكَ شُكْرَ مَا اَنْعَمْتَ بِهٖ عَلَيْهِ

so inspire Thy guardian[287] to give thanks for that in which Thou hast favoured him,

وَ اٰتِهٖ مِنْ لَدُنْكَ سُلْطَانًا نَصِيْرًا

وَ شَرَآئِعَكَ وَ سُنَنَ رَسُوْلِكَ صَلَوَاتُكَ اَللّٰهُمَّ عَلَيْهِ وَ اٰلِهٖ

and the norms of Thy Messenger�s Sunna (Thy blessings, O Allah, be upon him and his Household),

وَ اَحْىِ بِهٖ مَا اَمَاتَهُ الظَّالِمُوْنَ مِنْ مَعَالِمِ دِيْنِكَ

وَاجْلُ بِهٖ صَدَآءَ الْجَوْرِ عَنْ طَرِيْقَتِكَ

وَ اَبِنْۢ بِهِ الضَّرَّآءَ مِنْ سَبِيْلِكَ

وَ اَزِلْ بِهِ النَّاكِبِيْنَ عَنْ صِرَاطِكَ

وَ هَبْ لَنَا رَأفَتَه وَ رَحْمَتَه وَ تَعَطُّفَه وَ تَحَنُّنَه

وَ اِلٰى نُصْرَتِهٖ وَالْمُدَافَعَةِ عَنْهُ مُكـْنِغِيْنَ

وَ اِلَيْكَ وَ اِلٰى رَسُوْلِكَ صَلَوَاتُكَ اَللّٰهُمَّ عَلَيْهِ وَاٰلِهٖ بِذٰلِكَ مُتَقَرِّبِيْنَ

and brought near through that to Thee and Thy Messenger (Thy blessings, O Allah, be upon him and his Household).

اَللّٰهُمَّ وَ صَلِّ عَلٰى اَوْلِيَآئِهِمُ

الصَّلَوَاتِ الْمُبَارَكَاتِ الزَّاكِيَاتِ النَّامِيَاتِ

وَ سَلِّمْ عَلَيْهِمْ وَ عَلٰى اَرْوَاحِهِمْ

اِنَّكَ اَنْتَ التَّوَّابُ الرَّحِيْمُ وَ خَيْرُ الْغَافِرِيْنَ

وَاجْعَلْنَا مَعَهُمْ فِىْ دَارِ السَّلَامِ بِرَحْمَتِكَ يَا اَرْحَمَ الرَّاحِمِيْنَ

and place us with them in the Abode of Peace,[295] through Thy mercy, O Most Merciful of the merciful!

يَوْمٌ شَرَّفْتَه وَ كَرَّمْتَه وَ عَظَّمْتَه

اَنْعَمْتَ عَلَيْهِ قَبْلَ خَلْقِكَ لَه وَ بَعْدَ خَلْقِكَ اِيَّاهُ فَجَعَلْتَه مِمَّنْ

Thou favoured before creating him and after creating him. Thou madest him one of those whom Thou

وَ اَرْشَدْتَه لِمُوَالَاةِ اَوْلِيَآئِكَ وَ مُعَادَاةِ اَعْدَآئِكَ

لَا مُعَانَدَةً لَكَ وَ لَا اسْتِكْبَارًا عَلَيْكَ بَلْ

دَعَاهُ هَوَاهُ اِلٰى مَا زَيَّلْتَه وَ اِلٰى مَا حَذَّرْتَه

his caprice[296] called him to that which Thou hadst set apart and cautioned against,

وَ اَعَانَه عَلٰى ذٰلِكَ عَدُوُّكَ وَ عَدُوُّه فَاَقْدَمَ عَلَيهِ

وَ كَانَ اَحَقَّ عِبَادِكَ مَعَ مَا مَنَنْتَ عَلَيْهِ اَلاَّ يَفْعَلَ

though he was the most obligated of Thy servants - given Thy kindness toward him - not to do so.

مُعْتَرِفًاۢ بِعَظِيْمٍ مِّنَ الذُّنُوْبِ تَحَمَّلْتُه وَ جَلِيْلِ مِّنَ الْخَطَايَا اجْتَرَمْتَه

confessing the dreadful sins with which I am burdened and the great offenses that I have committed,

مُوْقِنًا اَنَّه لَا يُجِيْرُنِى مِنْكَ مُجِيْرٌ وَ لَا يَمْنَعُنِىْ مِنْكَ مَانِعٌ

and certain that no sanctuary-giver will give me sanctuary from Thee and no withholder will hold me back from Thee.

فَعُدْ عَلَىَّ بِمَا تَعُوْدُ بِهٖ عَلٰى مَنِ اقْتَرَفَ مِنْ تَغَمُّدِكَ

So act kindly toward me, just as Thou actest kindly by Thy shielding him who commits sins,

وَجُدْ عَلَىَّ بِمَا تَجُوْدُ بِهٖ عَلٰى مَنْ اَلْقٰى بِيَدِهٖ اِلَيْكَ مِنْ عَفْوِكَ

be munificent toward me, just as Thou art munificent by pardoning him who throws himself before Thee,

وَامْنُنْ عَلَىَّ بِمَا لَا يَتَعَاظَمُكَ اَنْ تَمُنَّ بِهٖ عَلٰى مَنْ اَمَّلَكَ مِنْ غُفْرَانِكَ

and show kindness to me, just as it is nothing great for Thee to show kindness by forgiving him who expectantly hopes in Thee!

وَاجْعَلْ لِىْ فِىْ هٰذَا الْيَوْمِ نَصِيْبًا اَنَالُ بِهٖ حَظًّا مِنْ رِضْوَانِكَ

Appoint for me in this day an allotment through which I may attain a share of Thy good pleasure,

وَ لَا تَرُدَّنِىْ صِفْرًا مِمَّا يَنْقَلِبُ بِهِ الْمُتَعَبِّدُوْنَ لَكَ مِنْ عِبَادِكَ

and send me not back destitute of that with which Thy worshipers return from among Thy servants!

وَ اِنِّىْ وَ اِنْ لَّمْ اُقَدِّمْ مَا قَدَّمُوْهُ مِنَ الصَّالِحَاتِ فَقَدْ قَدَّمْتُ

تَوْحِيْدَكَ وَ نَفْىَ الْاَضْدَادِ وَ الْاَنْدَادِ وَ الْاَشْبَاهِ عَنْكَ

I have forwarded the profession of Thy Unity and the negation from Thee of opposites, rivals, and likenesses,

وَ اَتَيْتَكَ مِنَ الْاَبْوِابِ الَّتِىْ اَمَرْتَ اَنْ تُؤْتٰى مِنْهَا

I have come to Thee by the gateways by which Thou hast commanded that people come,

وَ تَقَرَّبْتُ اِلَيْكَ بِمَا لَا يَقْرُبُ اَحَدٌ مِّنْكَ اِلاَّ بِالتَّقَرُّبِ بِهٖ

and I have sought nearness to Thee through that without seeking nearness through which none gains nearness to Thee.

وَ شَفَعَتُه بِرَجَآئِكَ الَّذِىْ قَلَّ مَا يَخِيْبُ عَلَيْهِ رَاجِيْكَ

and to that I coupled hope in Thee, since the one who hopes in Thee is seldom disappointed!

الْحَقِيْرِ الذَّلِيْلِ الْبَائِسِ الْفَقِيْرِ الْخَآئِفِ الْمُسْتَجِيْرِ

لَا مُسْتَطِيْلًاۢ بِتَكَبُّرِ الْمُتَكَبِّرِيْنَ

وَ لَا مُتَعَالِيًۢا بِدَالَّةِ الْمُطِيْعِيْنَ

وَ لَا مُسْتَطِيْلًاۢ بِشَفَاعَةِ الشَّافِعِيْنَ

وَ يَا مَنْ يَمُنُّ بِاِقَالَةِ الْعَاثِرِيْنَ

اَنَا الْمُسِىْءُ الْمُعْتَرِفُ الْخَاطِئُ الْعَاثِرُ

اَنَا الَّذِىْٓ اَقْدَمَ عَلَيْكَ مُجْتَرِئًا

اَنَا الَّذِىْ اسْتَخْفٰى مِنْ عِبَادِكَ وَ بَارَزَكَ

I am he who hid myself from Thy servants and blatantly showed myself to Thee![298]

بِحَقِّ مَنْ وَصَلْتَ طَاعَتَه بِطَاعَتِكَ

وَ مَنْ جَعَلْتَ مَعْصِيَتَه كَمَعْصِيَتِكَ

بِحَقِّ مَنْ قَرَنْتَ مُوَالَاتَه بِمُوَالَاتِكَ

تَغَمَّدْنِىْ فِىْ يَوْمِىْ هٰذَا بِمَا تَتَغَمَّدُ بِهٖ مَنْ

وَ تَوَلَّنِىْ بِمَا تَتَوَلّٰى بِهٖ اَهْلَ طَاعَتِكَ وَ الزُّلْفَىْ لَدَيْكَ وَ الْمَكَانَةِ مِنْكَ

Attend to me with that through which Thou attendest to the people of obedience toward Thee, proximity to Thee, and rank with Thee!

وَ تَوَحَّدْنِىْ بِمَا تَتَوَحَّدُ بِهٖ مَنْ

وَ لَا تَسْتَدْرِجْنِىْ بِاِمْلَائِكَ لِىَ

اسْتِدْرَاجَ مَنْ مَنَعَنِىْ خَيْرَ مَا عِنْدَه وَ لَمْ يَشْرَكْكَ فِىْ حُلُوْلِ نِعْمَتِهٖ بِىْ

like the drawing on little by little of him who withholds from me the good he has by not sharing with Thee in letting favour down upon me!

وَ يَحُوْلُ بَيْنِىْ وَبَيْنَ حَظِّىْ مِنْكَ

وَ الْمُسَابَقَةَ اِلَيْهَا مِنْ حَيْثُ اَمَرْتَ

وَ الْمُشَاحَّةَ فِيْهَا عَلٰى مَآ اَرَدْتَ

وَ لَا تَمْحَقْنِىْ فِيْمَنْ تَمْحَقُ مِنَ الْمُسْتَخِفِّيْنَ بِمَآ اَوْعَدْتَ

Efface me not along with those whom Thou effacest for thinking lightly of what Thou hast promised!

وَ لَا تُهْلِكْنِىْ مَعَ مَنْ تُهْلِكُ مِنَ الْمُتَعَرِّضِيْنَ لِمَقْتِكَ

Destroy me not with those whom Thou destroyest for exposing themselves to Thy hate!

وَ لَا تُتَبِّرْنِىْ فِىْ مَنْ تُتَبِّرُ مِنَ الْمُنْحَرِفِيْنَ عَنْ سُبُلِكَ

Annihilate me not among those whom Thou annihilatest for deviating from Thy roads!

وَلَا تُعْرِضْ عَنِّىْ اِعْرَاضَ مَنْ لَا تَرْضٰى عَنْهُ بَعْدَ غَضَبِكَ

Turn not away from me with the turning away in wrath from one with whom Thou art not pleased!

وَلَا تُوْيِسْنِىْ مِنَ الْاَمَلِ فِيْكَ فَيَغْلِبَ عَلَىَّ الْقُنُوْطُ مِنْ رَحْمَتِكَ

Let me not lose heart in expecting from Thee, lest I be overcome by despair of Thy mercy!

وَلَا تَمْنِحْنِىْ بِمَا لَا طَاقَةَ لِىْ بِهٖ فَتَهْبِطََنِىْ مِمَّّا تُحَمِّلُنِيْهِ مِنْ فَضْلِ مَحَبَّتِكَ

Grant me not that which I cannot endure, lest Thou weighest me down with the surplus of Thy love which Thou loadest upon me!

وَلَا تُرْسِلْنِىْ مِنْ يَدِكَ اِرْسَالَ مَنْ

وَ مَنِ اشْتَمَلَ عَلَيْهِ الْخِزْىُ مِنْ عِنْدِكَ

وَ عَافِنِىْ مِمَّا ابْتَلَيْتَ بِهٖ طَبَقَاتِ عَبِيْدِكَ وَ اِمَآئِكَ

Release me from that with which Thou hast afflicted the ranks of Thy servants and handmaids

وَلَا تَشْغَلْنِىْ بِمَا لَا اُدْرِكُه اِلاَّ بِكَ عَمَّا لَا يُرْضِيْكَ عَنِّىْ غَيْرُه

Divert me not by that which I cannot reach except through Thee from doing that which alone makes Thee pleased with me![301]

وَانْزِعْ مِنْ قَلْبِىْ حُبَّ دُنْيَا دَنِيَّةٍ

وَ تَصُدُّ عَنِ ابْتِغَآءِ الْوَسِيْلَةِ اِلَيْكَ

وَ زَيِّنْ لِىْ التَّفَرُّدَ بِمُنَاجَاتِكَ بِاللَّيْلِ وَ النَّهَارِ

وَ هَبْ لِىْ التَّطْهِيْرَ مِنْ دَنَسِ الْعِصْيَانِ

وَ اَيِّدْنِىْ بِتَوْفِيْقِكَ وَ تَسْدِيْدِكَ

وَ اَعِنِّىْ عَلٰى صَالِحَ النِّيَّةِ وَ مَرْضِىِّ الْقَوْلِ وَ مُسْتَحْسَنِ الْعَمَلِ

وَ لَا تَكِـلْنِىْ اِلٰى حَوْلِىْ وَ قُوَّتِىْ دُوْنَ حَوْلِكَ وَ قُوَّتِكَ

and entrust me not to my force and my strength in place of Thy force and Thy strength!

وَ لَا تُخْزِنِىْ يَوْمَ تَبْعَثُنِىْ لِلِقَآئِكَ

وَ لَا تَقْضِحْنِىْ بَيْنَ يَدَىْ اَوْلِيَآئِكَ

وَ لَا تُذْهِبْ عَنِّىْ شُكْرَكَ بَلْ اَلْزِمْنِيْهِ فِىْ اَحْوَالِ السَّهْوِ عِنْدَ غَفَلَاتِ الْجَاهِلِيْنَ لِاٰلَآئِكَ

take not away from me thanking Thee, but enjoin it upon me in states of inattention when the ignorant are heedless of Thy boons,

وَ اَوْزِعْنِىْ اَنْ اُثْنِىَ بِمَا اَوْ لَيْتَنِيْهِ

وَاجْعَلْ رَغْبَتِىْ اِلَيْكَ فَوْقَ رَغْبَةِ الرَّاغِبِيْنَ

وَ حَمْدِىْ اِيَّاكَ فَوْقَ حَمْدِ الْحَامِدِيْنَ

وَلَا تَخْذُلْنِىْ عِنْدَ فَاقَتِىْ اِلَيْكَ

وَ لَا تُهْلِكْنِىْ بِمَا اَسْدَيْتُه اِلَيْكَ

وَ لَا تَجْبَهْنِىْ بِمَا جَبَهْتَ بِهِ الْمُعَانِدِيْنَ لَكَ

and slap not my brow with that with which Thou slappest the brow of those who contend with Thee,

وَ اَنَّكَ بِاَنْ تَعْفُوَ اَوْلٰى مِنْكَ بِاَنْ تُعَاقِبَ

وَ اَنَّكَ بِاَنْ تَسْتُرَ اَقْرَبُ مِنْكَ اِلٰى اَنْ تَشْهَرَ

وَ اَمِتْنِىْ مِيْتَةَ مَنْ يَسْعٰى نُوْرُه بَيْنَ يَدَيْهِ وَ عَنْ يَمِيْنِهٖ

and make me die the death of him whose light runs before him and on his right hand![305]

تَغَمَّدْنِىْ فِيْمَا اطَّلَعْتَ عَلَيْهِ مِنِّىْ بِمَا يَتَغَمَّدُ بِهِ

الْقَادِرُ عَلٰى الْبَطْشِ لَوْ لَا حِلْمُه

وَ الْاٰخِذُ عَلٰى الْجَرِيْرَةِ لَوْ لَا اَنَاتُه

وَ اِذَا اَرَدْتَ بِقَوْمٍ فِتْنَةً اَوْ سُوْءً فَنَجِّنِىْ مِنْهَا لِوَاذًا بِكَ

When Thou desirest for a people a trial or an evil, deliver me from it, for I seek Thy shelter;

وَ اِذْ لَمْ تُقِمْنِىْ مَقَامَ فَضِيْحَةٍ فِىْ دُنْيَاكَ فَلَا تُقِمْنِىْ مِثْلَه فِىْ اٰخِرَتِكَ

and since Thou hast not stood me in the station of disgrace in this world of Thine, stand me not in such a station in the next world of Thine!

وَ لَا تَمْدُدْ لِىْ مَدًّا يَقْسُوْ مَعَه قَلْبِىْ

وَ لَا تَقْرَعْنِىْ قَارِعَةً يَذْهَبُ لَهَا بَهَائِىْ

وَ لَا تَسُمْنِىْ خَسِيْسَةً بَصْعُرُ لَهَا قَدْرِىْ وَ لَا نَقِيْصَةً يُجْهَلُ مِنْ اَجْلِهَا مَكـَانِىْ

Visit me not with a meanness that will diminish my worth or a decency that will keep my rank unknown!

وَ لَا تُرْعَنِىْ رَوْعَةً اُبْلِسُ بِهَا وَ لَا خِيْفَةً تُوْجِسُ دُوْنَهَا

Frighten me not with a fright by which I will despair or a terror through which I will dread,

وَحَذَرِىْ مِنْ اِعْذَارِكَ وَ اِنْذَارِكَ

وَ اِجَارَتِىْ مِمَّا فِيْهِ اَهْلُهَا مِنْ عَذَابِكَ

and grant me sanctuary from Thy chastisement, within which its inhabitants dwell!

وَلَا تَذَرْنِىْ فِىْ طُغْيَانِىْ عَامِهًا

وَ لَا فِىْ غَمْرَتِىْ سَاهِيًا حَتّٰى حِيْنٍ

وَ لَا تَمْكـُرْ بِىْ فِيْمَنْ تَمْكـُرُ بِهٖ

وَ لَا مُمْتَهَنًا اِلاَّ بِلْاِنْتِقَامِ لَكَ

الْفَرَاغِ لِمَا تُحِبُّ بِسَعَةٍ مِنْ سَعَتِكَ

وَالْاِجْتِهَادِ فِيْمَا يُزْلِفُ لَدَيْكَ وَ عِنْدَكَ

وَ اَتْحِفْنِىْ بِتُحْفَةٍ مِّنْ تُحَفَاتِكَ

لَا تُبْقِ مَعَهَا ذُنُوْبًا صَغِيْرَةً وَّ لَا كَبِيْرَةً

وَ لَا تَذَرْ مَعَهَا عَلَانِيَّةً وَ لَا سَرِيْرَةً

وَانْزَع الْغِلَّ مِنْ صَدْرِىْ لِلْمُؤْمِنِيْنَ

وَ كُنْ لِىْ كَمَا تَكُوْنُ لِلصَّالِحِيْنَ

وَ جَاوِرْ بِىَ الْاطْيَبِيْنَ مِنْ اَوْلِيَآئِكَ فِىْ الْجِنَانِ الَّتِىْ زَيَّنْتَهَا لَاصْفِيَآئِكَ

make me the neighbour of the best of Thy friends in the Gardens which Thou hast adorned for Thy chosen,

وَ جَلِّلْنِىْ شَرَآئِفَ نِحَلِكَ فِىْ الْمُقَامَاتِ الْمُعَدَّةِ لِاَحِبَّآئِكَ

وَ مَثَابَةً اَتَبَوَّئُهَا وَ اَقَرُّ عَيْنًا

وَ لَا تُقَايِسْنِىْ بِعَظِيْمَاتِ الْجَرَآئِرِ

وَ لَا تُهْلِكْنِىْ يَوْمَ تُبْلِىْ السَّرَآئِرُ

وَاجْعَلْ لِىْ فِىْ الْحَقَّ طَرِيْقًا مِنْ كُلِّ رَحْمَةٍ

وَ اَجْزِلْ لِىْ قِسَمَ الْمَوَاهِبِ مِنْ نَوَالِكَ

وَ وَفِّرْ عَلَىَّ حُظُوْظَ الْاِحْسَانِ مِنْ اِفْضَالِكَ

وَاجْعَلْ قَلْبِىْ وَاثِقًا بِمًا عِنْدَكَ

وَاسْتَعَمِلْنِىْ بِمَا تَسْتَعْمِلُ بِهٖ خَالِصَتَكَ

وَ اَشْرِبْ قَلْبِي عِنْدَ ذُهُوْلِ الْعُقُوْلِ طَاعَتَكَ

وَ لَا تُحْبِطْ حَسَنَاتِىْ بِمَا يَشُوْبُهَا مِنْ مَعْصِيَتِكَ

وَ لَا خَلَوَاتِىْ بِمَا يُعْرِضُ لِىْ مِنْ نَزَغَاتِ فِتْنَتِكَ

وَ صُنْ وَجْهِىْ عَنِ الطَّلَبِ اِلٰىٓ اَحَدٍ مِنَ الْعَالَمِيْنَ

وَذُبَّنِىْ عَنِ الْتِمَاسِ مَا عِنْدَ الْفَاسِقِيْنَ

وَ لَا تَجْعَلْنِىْ لِلظَّالِمِيْنَ ظَهِيْرًا

وَ لَا لَهُمْ عَلٰى مَحْوِكِتَابِكَ يَدًا وَّ نَصِيْرًا

وَحُطْنِىْ مِنْ حَيْثُ لَا اَعْلَمُ حِياَطَةٍ تَقِيْنِىْ بِهَا

وَافْتَحْ لِىْٓ اَبْوَابَ تَوْبَتِكَ وَ رَحْمَتِكَ وَ رَاْفَتِكَ وَ رِزْقِكَ الْوَاسِعِ

Open toward me the gates of Thy repentance, Thy mercy, Thy clemency, and Thy boundless provision!

وَاجْعَلْ بَاقِىَ عُمُرِىْ فِىْ الْحَجِّ وَالْعُمْرَةِ ابْتِغَآءَ وَجْهِكَ

وَ صَلَّى اللهُ عَلٰى مُحَمَّدٍ وَ اٰلِهِ الطَّيِّبِيْنَ الطَّاهِرِيْنَ

وَالسَّلامُ عَلَيْهِ وَ عَلَيْهِمْ اَبَدَ الاٰبِدِيْنَ.

وَ كَانَ مِنْ دُعَآئِهٖ  يَوْمُ الْاَضْحٰى وَ يَوْمُ الْجُمُعَةِ

48. His Supplication on the Day of Sacrifice [320] and on Friday

اَللّٰهُمَّ هٰذَا يَوْمٌ مُبَارَكٌ مَيْمُوْنٌ

وَ الْمُسْلِمُوْنَ فِيْهِ مُجْتَمِعُوْنَ فِىْ اَقْطَارِ اَرْضِكَ

يَشْهَدُ السَّآئِلُ مِنْهُمْ وَالطَّالِبُ وَالرَّاغِبُ وَالرَّاهِبُ

فَاَسْئَلُكَ بِجُوْدِكَ وَ كَرَمِكَ وَ هَوَانِ مَا سَاَلْتُكَ عَلَيْكَ

So I ask Thee by Thy munificence and generosity and easy upon Thee is what I ask Thee! -

مَهْمَا قَسَمْتَ بَيْنَ عِبَادِكَ الْمُؤْمِنِيْنَ مِنْ

اَوْ خَيْرٍ تَمُنُّ بِهٖ عَلَيْهِمْ تَهْدِيْهِمْ بِهٖ اِلَيْكَ

اَوْ تُعْطِيْهِمْ بِهٖ خَيْرًا مِّنْ خَيْرِالدُّنْيَا وَ الْاٰخِرَةِ

اَنْ تُوَفِّرَ حَظِّي وَ نَصِيْـبِيْ مِنْهٗ

وَعَلٰٓى اٰلِ مُحَمَّدٍ الْاَبْرَارِ الطَّاهِرِيْنَ الْاَخْيَارِ

صَلَاةً لَا يَقْوٰى عَلٰٓى اِحْصَآئِهَا اِلاَّ اَنْتَ

وَ اَنْ تُشْرِكَنَا فِىْ صَالِحِ مَنْ دَعَاكَ فِىْ هٰذَا الْيَوْمِ مِنْ عِبَادِكَ الْمُؤْمِنِيْنَ

that Thou associatest us with the most righteous of Thy faithful servants who supplicate Thee today

وَ بَكَ اَنْزَلْتُ الْيَوْمَ فَقْرِىْ وَ فَاقَتِىْ وَ مَسْكَنَتِىْ

وَ اِنِّىْ بِمَغْفِرَتِكَ وَ رَحْمَتِكَ اَوْثَقُ مِنِّىْ بِعَمَلِىْ

وَلَمَغْفِرَتِكَ وَ رَحْمَتِكَ اَوْسَعُ مِنْ ذُنُوْبِىْ

وَ لَمْ يَصْرِفْ عَنِّىْ سُوْٓ ءً قَطُّ اَحَدٌ غَيْرُكَ

وَلَا اَرْجُوْا لِاَمْرِ اٰخِرَتِىْ وَ دُنْيَاىَ سِوَاكَ

and I have hope in none but Thee for my affair in the next world and in this world.

مَنْ تَهَىَّ وَ تَعَبَّاَ وَ اَعَدَّ وَاسْتَعَدَّ لِوَفَادَةٍ اِلٰى مَخْلُوْقٍ

if anyone has ever arranged, made ready, prepared, and drawn himself up to be received by a creature

فَاِلَيْكَ يَا مَوْلَاىَ كَانَتِ الْيَوْمَ

اَللّٰهُمَّ فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِ مُحَمَّدٍ

وَلَا تُخَيِّبِ الْيَوْمَ ذٰلِكَ مِنْ رَجَائِىْ

اِلاَّ شَفَاعَةَ مُحَمَّدٍ وَ اَهْلِ بَيْتِهٖ

صَلَوَاتُكَ عَلَيْهِ وَ عَلَيْهِمْ سَلَامُكَ

اَتَيْتُكَ مُقِرًّا بِالْجُرْمِ وَ الْاِسَائَةِ اِلٰى نَفْسِىْ

اَتَيْتُكَ اَرْجُوْا عَظِيْمَ عَفْوِكَ الَّذِىْ عَفَوْتَ بِهٖ عَنِ الْخَاطِئِيْنَ

I come to Thee hoping for Thy abounding pardon through which Thou hast pardoned the offenders,

ثُمَّ لَمْ يَمْنَعْكَ طُوْلُ عُكُوْفِهِمْ عَلٰى عَظِيْمِ الْجُرْمِ اَنْ عُدْتَ عَلَيْهِمْ بِالرَّحْمَةِ وَالْمَغْفِرَةِ

while their long persistence in dreadful sin did not prevent Thee from returning toward them with mercy and forgiveness!

اِنَّ هٰذَا الْمَقَامَ لِخُلَفَآئِكَ وَ اَصْفِيَآئِكَ

وَ مَوَاضِعَ اُمَنَآئِكَ فِى الدَّرَجَةِ الرَّفِيْعَةِ الَّتِىْ اخْتَصْصَتَهُمْ بِهَا قَدِابْتَزُّوْهَا

while the places of Thy trusted ones in the elevated degree which Thou hast singled out for them have been forcibly stripped![322]

وَ لَا يُجَاوَزُ الْمَحْتُوْمُ مِنْ تَدْبِيْرِكَ

غَيْرُ مُتَّهَمٍ عَلٰى خَلْقِكَ وَ لَا لِاِرَادَتِكَ

حَتّٰى عَادَ صِفْوَتُكَ وَ خُلَفَآؤُكَ مَغْلُوْبِيْنَ مَقْهُوْرِيْنَ مُبْتَزِّيْنَ يَرَوْنَ

Then Thy selected friends, Thy vicegerents, were overcome, vanquished, forcibly stripped; they see

وَ فَرَآئِضَكَ مُحَرَّفَةَ عَنْ جِهَاتِ اَشْرَآعِكَ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِ مُحَمَّدٍ

كَصَلَوَتِكَ وَ بَرَكَاتِكَ وَ تَحِيَّاتِكَ عَلٰى اَصْفِيَآئِكَ اِبْرَاهِيْمَ وَ اٰلِ اِبْرَاهِيْمَ

like Thy blessing, benedictions, and salutations upon Thy chosen Abraham and the people of Abraham!

وَ عَجِّلِ الْفَرَجَ وَ الرَّوْحَ وَ النُّصْرَةَ وَ التَّمْكِيْنَ وَ التَّايِيْدَ لَهُمْ

وَ التَّصْدِيْقِ بِرَسُوْلِكَ وَ الْاَئِمَّةِ الَّذِيْنَ حَتَمْتَ طَاعَتَهُمْ

and attest to Thy Messenger and the Imams toward whom Thou hast enjoined obedience,

مِمَّنْ يَجْرِىْ ذٰلِكَ بِهٖ وَ عَلٰى يَدَيْهِ

وَلَا يُجِيْرُ مِنْ عِقَابِكَ اِلاَّ رَحْمَتُكَ

وَلَا يُنْجِيْنِىْ مِنْكَ اِلاَّ التَّضَرُّعُ اِلَيْكَ وَبَيْنَ يَدَيْكَ

وَ هَبْ لَنَا يَااِلٰهِىْ مِنْ لَّدُنْكَ فَرَجًا بِالْقُدْرَةِ الَّتِىْ

and give us on Thy part, my Allah, relief by means of the power through which Thou

وَ لَا تُهْلِكْنِىْ يَا اِلٰهِىْ غَمًّا حَتّٰى

وَ تُعَرِّفَنِى الْاِجَابَةَ فِىْ دُعَائِىْ

وَاَذِقْنِىْ طَعْمَ الْعَافِيَةِ اِلٰى مُنْتَهٰى اَجَلِىْ

اِنْ رَفَعْتَنِىْ فَمَنْ ذَا الَّذِىْ يَضَعُنِىْ

وَ اِنْ وَ ضَعْتَنِىْ فَمَنْ ذَا الَّذِىْ يَرْفَعُنِىْ

وَ اِنْ اَكْرَمْتَنِىْ فَمَنْ ذَا الَّذِىْ يَرْفَعُنِىْ

وَ اِنْ اَهَنْتَنِىْ فَمَنْ ذَا الَّذِىْ يُكْرِمُنِىْ

وَ اِنْ عَذَّبْتَنِىْ فَمَنْ ذَا الَّذِىْ يَرْحَمُنِىْ

وَ اِنْ اَهْلَكْتَنِىْ فَمَنْ ذَا الَّذِىْ يَعْرِضُ لَكَ فِىْ عَبْدِكَ اَوْيَسْأَلُكَ عَنْ اَمْرِهٖ

If Thou destroyest me, who is there to stand up for Thy servant against Thee or ask Thee about his affair?

وَ اِنَّمَا يَعْجَلُ مَنْ يَّخَافُ الْفَوْتَ

وَ اِنَّمَا يَحْتَاجُ اِلَى الظُّلْمِ الضَّعِيْفُ

وَ قَدْ تَعَالَيْتَ يَا اِلٰهِىْ عَنْ ذٰلِكَ عُلُوًّا كَبِيْرًا

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِ مُحَمَّدٍ

وَلَا تَجْعَلْنِىْ لِلْبَلَآءِ غَرَضًا وَلَا لِنَقِمَتِكَ نَصَبً

وَلَا تَبْتَمِيَنِّىْ بِبَلَاءٍ عَلٰى اَثَرِ بَلَاءِ

فَقَدْتَرٰى ضَعْفِىْ وَ قِلَّةَ حِيْلَتِىْ وَ تَضَرُّعِىْ اِلَيْكَ

for Thou hast seen my frailty, the paucity of my stratagems, and my pleading to Thee!

اَعُوْذُبِكَ اَللّٰهُمَّ الْيَوْمَ مِنْ غَضَبِكَ

فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ وَ اَعِذْنِىْ

وَ اَسْتَجِيْرُ بِكَ الْيَوْمَ مِنْ سَخَطِكَ

فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ وَ اَجِرْنِىْ

فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ وَ اٰمِنِّىْ

وَ اَسْتَهْدِيْكَ فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ وَاهْدِنِىْ

وَ اَسْتَنْصِرُكَ فَصَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَ انْصُرْنِىْ

وَ اَسْتَرْحِمُكَ فَصَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَ ارْحَمْنِىْ

I ask Thee for mercy, so bless Muhammad and his Household and have mercy upon me!

وَ اَسْتَكْفِيْكَ فَصَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَ اكْفِنِىْ

I seek sufficiency from Thee, so bless Muhammad and his Household and suffice me!

وَ اَسْتَرْزِقُكَ فَصَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِهٖ وَارْزُقْنِىْ

I seek provision from Thee, so bless Muhammad and his Household and provide for me!

وَ اَسْتَعِيْنُكَ فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ وَ اَعِنِّىْ

وَ اَسْتَغْفِرُكَ لِمَا سَلَفَ مِنْ ذُنُوْبِىْ

فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ وَاغْفِرْلِىْ

وَ اَسْتَعْصِمُكَ فَصَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِهٖ وَاعْصِمْنِىْ

I ask Thee to preserve me from sin, so bless Muhammad and his Household and preserve me,

فَاِنِّىْ لَنْ اَعُوْدُ لِشَىْءٍ كَرِهْتَه مِنِّىْ اِنْ شِئْتَ ذٰلِكَ

وَاسْتَجِبْ لِىْ جَمِيْعَ مَا سَأَلْتُكَ وَ طَلَبْتُ اِلَيْكَ وَ رَغِبْتُ فِيْهِ اِلَيْكَ

and grant me everything that I ask from Thee, seek from Thee, and beseech from Thee!

وَ اَرِدْهُ وَ قَدِّرْهُ وَاقْضِهٖ وَ اَمْضِهٖ

وَ زِدْنِىْ مِنْ فَضْلِكَ وَ سَعَةِ مَا عِنْدَكَ

وَصِلْ ذٰلِكَ بِخَيْرِالْاٰخِرَةِ وَ نَعِيْمِهَا

ثُمَّ تَدْعُو بِمَا بَدَا لَكَ، وَ تُصَلِّي عَلٰى مُحَمَّدٍ وَ آلِهٖ أَلْفَ مَرَّةٍ هَكَذَا كَانَ يَفْعَلُ .

THEN YOU SUPPLICATE AS SEEMS PROPER TO YOU AND YOU CALL DOWN BLESSINGS ON MUHAMMAD AND HIS HOUSEHOLD ONE THOUSAND TIMES. THIS IS WHAT HE USED TO DO (a.s.).

وَ كَانَ مِنْ دُعَآئِهٖ  فِىْ دِفَاعِ كَيْدِ الْاَعْدَآءِ وَ رَدِّبَاْسِهِمْ

49. His Supplication in Repelling the Trickery of Enemies and Driving away their Severity

ثُمَّ عَرَفْتُ مَا اَصْدَرْتَ اِذْ عَرَّفْتَنِيْهِ

Then, when Thou caused me to know it, I came to know that from which Thou hadst turned [me] away,

وَ ذَرِيْعَتِىْ اَنِّىْ لَمْ اُشْرِكُ بِكَ شَيْئًا

وَ مَفْزَعُ الْمُضَيِّعِ لِحَظِّ نَفْسِهِ الْمُلْتَجِئِ

the place of escape for him who has squandered the share of his soul and seeks asylum.

وَ اَضْمَرَ اَنْ يَسُوْمَنِى الْمَكْرُوْهَ

وَ عَجْزِىْ عَنِ الْاِنْتِصَارِ مِمَّنْ قَصَدَنِىْ بِمُحَارَبَتِهٖ

وَ وَحْدَتِىْ فِىْ كَثِيْرِ عَدَدِ مَنْ نَاوَانِىْ

وَ اَرْصَدَلِىْ بِالْبَلَاءِ فِيْمَا لَمْ اُعْمِلْ فِيْهِ فِكْرِىْ

وَ صَيَّرْتَه مِنْ بَعْدِ جَمْعٍ عَدِيْدٍ وَحْدَه

وَ جَعَلْتَ مَا سَدَّدَه مَرْدُوْدًا عَلَيْهِ

وَ اَدْبَرَ مُوَلِّيًا قَدْ اَخْلَفْتُ سَرَايَاهُ

وَ اَضْبَاَ اِلَىَّ اِضْبَاءَ السَّبُعِ لِطَرِيْدَتِهٖ

اِنْتِظَارًا لِاِنْتِهَازِ الْفُرْصَةِ لِفَرِيْسَتِهٖ

فَلَمَّا رَأَيْتَ يَا اِلٰهِىْ تَبَارَكْتَ وَ تَعَالَيْتَ

اَرْكَسْتَه لِاُمِّ رَاْسِهٖ فِىْ زُبْيَتِهٖ

فَانْقَمَعَ بَعْدَاسْتِطَالَتِهٖ ذَلِيْلًا فِىْ رِبَقِ حِبَالَتِهِ الَّتِىْ كَانَ يُقَدِّرُ اَنْ يَرَانِىْ فِيْهَا

So he was brought down low, after his overbearing, by the nooses of his own snare, wherein he had thought he would see me;

وَ قَدْ كَادَ اَنْ يَّحُلَّ بِىْ لَوْلَا رَحْمَتُكَ مَا حَلَّ بِسَاحَتِهٖ

and what came down upon his courtyard - had it not been for Thy mercy - was on the point of coming down upon me!

لَا يُضْطَهَدُ مَنْ اَوٰى اِلٰى ظِلِّ كَنَفِكَ

وَ لَا يَفْزَعُ مَنْ لَجَاً اِلٰى مَعْقِلِ انْتِصَارِكَ

and he who seeks asylum in the stronghold of Thy victory will not be frightened.

فَحَصَّنْتَنِىْ مِنْ بَاْسِهٖ بِقُدْرَتِكَ

كُلُّ ذٰلِكَ اِنْعَامًا وَ تَطَوُّلًا مِنْكَ وَ فِىْ جَمِيْعِهِ انْهِمَاكًا مِنِّىْ عَلٰى مَعَاصِيْكَ

All of that was favour and graciousness from Thee, and in all of it I was occupied with acts of disobeying Thee.

لَمْ تَمْنَعْكَ اِسَائَتِىْ عَنْ اِتْمَامِ اِحْسَانِكَ

وَ لَا حَجَرَنِىْ ذٰلِكَ عَنِ ارْتِكَابِ مَسَاخِطِكَ

اَبَيْتَ يَا مَوْلَاىْ اِلاَّ اِحْسَانًا وَامْتِنَانًا وَ تَطَوُّلًا وَ اِنْعَامًا

Thou refused, my Master, everything but beneficence, kindness, graciousness, and favour,

اَللّٰهُمَّ فَاِنِّىْ اَتَقَرَّبُ اِلَيْكَ

وَ اَتَوَجَّهُ اِلَيْكَ بِهِمَا اَنْ تُعِيْذَنِىْ مِنْ شَرِّ كَذَا وَ كَذَا فَاِنَّ ذٰلِكَ

and I turn to Thee through them so that Thou wilt give me refuge from the evil of [so and so],[327] for that will

فَهَبْ لِىْ يَآ اِلٰهِىْ مِنْ رَحْمَتِكَ وَ دَوَامِ تَوْفِيْقِكَ مَا اتَّخِدُه سُلَّمًا

So give me, my Allah, by Thy mercy and Thy lasting bestowal of success, that which I may take as a ladder with which

50. His Supplication in Fear

يَاعِبَادِىَ الَّذِيْنَ اَسْرَفُوْا عَلٰٓى اَنْفُسِهِمْ لَا تَقْنَطُوْا مِنْ رَحْمَةِ اللهِ

O My servants who hare been prodigal against yourselves, do not despair of Allah�s mercy,

اِنَّ اللهَ يَغْفِرُ الذُّنُوْبَ جَمِيْعًا

وَ قَدْ تَقَدَّمَ مِنِّىْ مَا قَدْ عَلِمْتَ وَمَآ اَنْتَ اَعْلَمُ بِهٖ مِنِّىْ

but there has gone ahead from me what Thou knowest (and of which Thou knowest more than I)!

فَيَا سَوْ اَتَامِمَّا اَحْصَاهُ عَلَىَّ كِتَابُكَ

فَلَوْلَا الْمَوَاقِفُ الَّتِىْ اُؤَمِّلُ مِنْ عَفْوِكَ الَّذِىْ شَمِلَ كُلَّ شَىْءٍ لَاَلْقَيْتُ بِيَدِىْ

Were it not for the places where I expectantly hope for Thy pardon, which enfolds all things, I would have thrown myself down [in despair]!

وَ لَوْ اَنَّ اَحَدًا اسْتَطَاعَ الْهَرَبَ مِنْ رَّبِّهٖ لَكُنْتُ اَنَا اَحَقَّ بِالْهَرَبِ مِنْكَ

Were anyone able to flee from his Lord, I would be the most obligated to flee from Thee!

وَ اَنْتَ لَا تَخْفٰى عَلَيْكَ خَافِيَةٌ فِىْ الْاَرْضِ وَ لَا فِى السَّمَآءِ اِلاَّ اَتَيْتَ بِهَا

But not a secret in earth and heaven is concealed from Thee, except that Thou bringest it.[331]

اِنْ تُعَذِّبْنِىْ فَاِنِّىْ لِذٰلِكَ اَهْلٌ وَ هُوَ يَا رَبِّ مِنْكَ عَدْلٌ

If Thou chastisest me, I am worthy of that, and it would be, my Lord, an act of justice from Thee.

وَ اِنْ تَعْفُ عَنِّىْ فَقَدِيْمًا شَمَلَنِىْ عَفْوُكَ وَ اَلْبَسْتَنِىْ عَافِيَتَكَ

But if Thou pardonest me, anciently has Thy pardon enfolded me and Thy well-being garmented me!

وَ بِمَا وَارَتْهُ الْحُجُبُ مِنْ بَهَآئِكَ

اِلاَّ رَحِمْتَ هٰذِهِ النَّفْسَ الْجَزُوْعَةَ وَ هٰذِهٖ الرِّمَّةَ الْهُلُوْعَةَ

وَالَّتِىْ لَا تَسْتَطِيْعُ صَوْتَ رَعْدِكَ

وَ لَيْسَ عَذَابِىْ مِمَّا يَزِيْدُ فِىْ مُلْكِكَ مِثْقَالَ ذَرَّةٍ

وَّ لَوْ اَنَّ عَذَابِي مِمَّا يَزِيْدُ فِي مُلْكِكَ

اَوْ تَنْقُصَ مِنْهُ مَعْصِيَةُ الْمُذْنِبِيْنَ

وَ كَانَ مِنْ دُعَآئِهٖ  فِي التَّضَرُّعِ وَ الِاسْتِكَانَةِ

51. His Supplication in Pleading and Abasement

اِلٰهِىْ اَحْمَدُكَ وَ اَنْتَ لِلْحَمْدِ اَهْلٌ عَلٰى

فَقَدِ اصْطَنَعْتَ عِنْدِىْ مَا يَعْجِزُ عَنْهُ شُكْرِىْ

وَ لٰكِنَّكَ ابْتَدَأْتَنِىْ بِالْاِحْسَانِ

وَ رَزَقْتَنِىْ فِىْٓ اُمُوْرِىْ كُلِّهَا الْكِفَايَةَ

وَ مَنَعْتَ مِنِّىْ مَحْذُوْرَا الْقَضَآءِ

فَكَمْ مِنْ بَلَآءِ جَاهِدٍ قَدْ صَرَفْتَ عَنِّىْ

وَ كَمْ مِنْ نِعْمَةٍ سَابِغَةٍ اَقْرَرْتَ بِهَا عَيْنِىْ

وَ كُمْ مِنْ صَنِيْعَةٍ كَرِيْمَةٍ لَكَ عِنْدِىْ

اَحْبَبْتَ عِنْدَ الْاِضْطِرَارِ دَعْوَتِىْ

وَ اَخَذْتَ لِىْ مِنَ الْاَعْدَآءِ بِظُلَامَتِىْ

تَحْمَدُكَ نَفْسِىْ وَ لِسَانِىْ وَ عَقْلِىْ

حَمْدًا يَبْلُغُ الْوَفَآءَ وَ حَقِيْقَةَ الشُّكْرِ

يَا كَهْفِىْ حِيْنَ تُعْيِيْنِى الْمَذَاهِبُ

فَلَوْلَا سَتْرُكَ عَوْرَتِىْ لَكُنْتُ مِنَ الْمَفْضُوْحِيْنَ

Were it not for Thy covering my shameful defects, I would be one of the disgraced.

فَلَوْلَا نَصْرُكَ اِيَّاىَ لَكُنْتُ مِنَ الْمَغْلُوْبِيْنَ

وَ يَا مَنْ وَ ضَعَتْ لَهُ الْمَلُوْكُ نِيْرَ الْمَذَلَّةِ عَلٰٓى اَعْنَاقِهَا فَهُمْ مِنْ سَطَوَاتِهٖ خَآئِفُوْنَ

O He before whom kings place the yoke of lowliness around their necks, fearing His penalties!

اَسْئَلُكَ اَنْ تَعْفُوَ عَنِّىْ وَ تَغْفِرَ لِىْ

وَ اَتَنَصَّلُ اِلَيْكَ مِنْ ذُنُوْبِى الَّتِىْ قَدْ

اَوْ بَقَتْنِىْ وَ اَحَاطَتْ بِىْ فَاَهْلَكَتْنِىْ

ضَعْفَ نَفْسِىْ عَنِ الْمُسَارَعَةِ فِيْمَا وَ عَدْتَه اَوْلِيَآئَكَ وَ الْمُجَانَبَةِ عَمَّا حَذَّرْتَه اَعْدَآئَكَ

of my soul - which is too weak to hurry to that which Thou hast promised Thy friends or to avoid that against which Thou hast cautioned Thy enemies -

اَدْعُوْكَ فَتُجِيْبُنِىْ وَ اِنْ كُنْتُ بَطِيْٓئًا حِيْنَ تَدْعُوْنِىْ

I call upon Thee, and Thou respondest, even if I am slow when Thou callest upon me.

وَ اَسْئَلُكَ كُلَّمَا شِئْتُ مِنْ حَوَآئِجِىْ

وَ حَيْثُ مَا كُنْتُ وَضَعْتُ عِنْدَكَ سِرِّىْ

فَلَا تَحْرِمْنِىْ خَيْرَ الْاٰخِرَةِ وَ الْاُوْلٰى لِقِلَّةِ شُكْرِىْ

so deprive me not of the good of the last world and the first because of the paucity of my thanksgiving

وَاغْفِرْ لِىْ مَا تَعْلَمُ مِنْ ذُنُوْبِىْ

وَ اِنْ تَغْفِرْ فَاَنْتَ اَرْحَمُ الرَّاحِمِيْنَ.

وَ كَانَ مِنْ دُعَآئِهٖ  فِى الْاِلْحَاحِ عَلَى اللهِ تَعَالٰى

52. His Supplication in Imploring Allah (exalted is He)

يَآ اَللهُ الَّذِىْ لَا يَخْفٰى عَلَيْهِ شَىْءٌ فِى الْاَرْضِ وَ لَا فِى السَّمَآءِ

وَ كَيْفَ يَخْفٰى عَلَيْكَ يَآ اِلٰهِىْ مَآ اَنْتَ خَلَقْتَه

وَ كَيْفَ لَا تُحْصِىْ مَآ اَنْتَ صَنَعْتَهٗ

اَوْ كَيْفَ يَغِيْبُ عَنْكَ مَآ اَنْتَ تُدَبِّرُه

اَوْ كَيْفَ يَسْتَطِيْعُ اَنْ يَهْرُبَ مِنْكَ مَنْ لَا حَيَاتَ لَه اِلاَّ بِرِزْقِكَ

How should one who has no life except through Thy provision have the ability to flee from Thee?

اَوْ كَيْفَ يَنْجُوْ مِنْكَ مَنْ لَا مَذْهَبَ لَه فِىْ غَيْرِ مُلْكِكَ

وَ اَخْضَعُهُمْ لَكَ اَعْمَلُهُمْ بِطَاعَتِكَ

وَ اَهْوَنُهُمْ عَلَيْكَ مَنْ اَنْتَ تَرْزُقُه وَ هُوَ يَعْبُدُ غَيْرَكَ

and he among them whom Thou providest while he worships another is most contemptible before Thee!

لَا يَنْقُصُ سُلْطَانَكَ مَنْ اَشْرَكَ بِكَ وَ كَذَّبَ رُسُلَكَ

He who associates others with Thee and denies Thy messengers diminishes not Thy authority.

وَ لَيْسَ يَسْتَطِيْعُ مَنْ كَرِهَ قَضَآئَكَ اَنْ يَرُدَّ اَمْرَكَ

وَ لَا يَمْتَنِعُ مِنْكَ مَنْ كَذَّبَ بِقُرْرَتِكَ

وَلَا يُعَمَّرُ فِى الدُّنْيَا مَنْ كَرِهَ لِقَآئَكَ

قَضَيْتَ عَلٰى جَمِيْعِ خَلْقِكَ الْمَوْتَ

اَنَا بِاِسْرَافِىْ عَلٰى نَفْسِىْ ذَلِيْلٌ

وَ قَلْبُه مَفْتُوْنٌ بِكَثْرَةِ النِّعَمِ عَلَيْهِ

وَ فِكْرُه قَلِيْلٌ لِّمَا هُوَ صَآئِرٌ اِلَيْهِ

وَلَا مَلْجَأَ لَه مِنْكَ اِلاَّ اِلَيْكَ

بِحَقِّكَ الْوَاجِبِ عَلٰى جَمِيْعِ خَلْقِكَ

وَ بِاسْمِكَ الْعَظِيْمِ الَّذِىْ اَمَرْتَ رَسُوْلَكَ اَنْ يُّسَبِّحَكَ بِهٖ

وَ بِجَلَالِ وَجْهِكَ الْكَرِيْمِ الَّذِىْ

اَنْ تُصَلِّىَ عَلٰى مُحَمَّدٍ وَّ الِ مُحَمَّدٍ

وَ اَنْ تُغْنِيَنِىْ عَنْ كُلِّ شَىْءٍ بِعِبَادَتِكَ

وَ اَنْ تُسَلِّىَ نَفْسِىْ عَنِ الدُّنْيَا بِمَخَافَتِكَ

وَ اَنْ تُثْنِيَنِىْ بِالْكَثْيْرِ مِنْ كَرَامَتِكَ بِرَحْمَتِكَ

وَ كَانَ مِنْ دُعَآئِهٖ  فِي التَّذَلُّلِ لِلَّهِ عَزَّ وَ جَلَّ

53. His Supplication in Abasing himself before Allah (Mighty and Majestic is He)

مَوْقِفَ الْاَشْقِيَآءِ الْمُتَجَرِّيْنَ عَلَيْكَ الْمُسْتَخِفِّيْنَ بِوَعْدِكَ

the halting place of the wretched and insolent, those who think lightly of Thy promise.

وَ كُنْتُ فِى الْمَنْسِيِّيْنَ كَمَنْ قَدْ نُسِىَ

مَوْلَاىَ وَارْحَمْنِىْ عِنْدَ تَغَيُّرِ صُوْرَتِىْ وَ حَالِىْ اِذَا

مَوْلَاىَ وَارْحَمْنِىْ فِىْ حَشْرِىْ وَ نَشْرِىْ

وَ كَانَ مِنْ دُعَآئِهٖ  فِى اسْتِكْشَافِ الْهُمُوْمِ

54. His Supplication for the Removal of Worries

يَا رَحْمٰنَ الدُّنْيَا وَ الْاٰخِرَةِ وَ رَحِيْمَهُمَا

اِعْصِمْنِىْ وَ طَهِّرْنِىْ وَاذْهَبْ بِبَلِيَّتِىْ

(وَاقْرَأْ اٰيَةَ الْكُرْسِىِّ وَ الْمُعَوِّذَتَيْنِ وَ قُلْ هُوَ اللهُ اَحَدٌ وَ قُلْ)

HERE YOU SHOULD RECITE THE THRONE VERSE (2:255), THE TWO SURAS OF TAKING REFUGE (113-114), AND UNITY (112). THEN SAY:

اَللّٰهُمَّ اِنِّىْ اَسْئَلُكَ سُؤَالَ مَنِ

سُؤَالَ مَنْ لَايَجِدُ لِفَاقَتِهٖ مُغِيْثًا

وَ يَقِيْنًا تَنْفَعُ بِهٖ مَنِ اسْتَيْقَنَ بِهٖ حَقَّ الْيَقِيْنِ فِىْ نَفَاذِ اَمْرِكَ

and a certainty by which Thou wilt profit him who is certain with the truth of certainty concerning the execution of Thy command!

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَ اٰلِ مُحَمَّدٍ

وَاجْعَلْ فِيْمَا عِنْدَكَ رَغْبَتِىْ شَوْقًا اِلٰى لِقَآئِكَ

و اَعُوْذُ بِكَ مِنْ شَرِّ كِتَابٍ قَدْخَلَا

رَغْبَتِىْ فِىْ مَسْأَلَتِىْ مِثْلَ رَغْبَةِ اَوْلِيَآئِكَ فِىْ مَسَآئِلِهِمْ

وَ رَهْبَتِىْ مِثْلَ رَهْبَةِ اَوْلِيَآئِكَ

وَاسْتَعْمِلْنِىْ فِىْ مَرْضَاتِكَ عَمَلًا لَا اَتْرُكُ مَعَه شَيْئًا مِنْ دِيْنِكَ مَخَافَةَ اَحَدٍ مِنْ خَلْقِكَ

Employ me in Thy good pleasure through works in which I will not leave aside anything of Thy religion fearing any of Thy creatures!

اَللّٰهُمَّ مَنْ اَصْبَحَ لَه ثِقَةٌ اَوْ رَجَآءُ غَيْرُكَ

فَقَدْ اَصْبَحْتُ وَ اَنْتَ ثِقَتِىْ وَ رَجَآئِىْ فِىْ الْاُمُوْرِ كُلِّهَا

وَ صَلَّى اللهُ عَلٰى سَيِّدِ نَا مُحَمَّدٍ رَّسُوْلِ اللهِ الْمُصْطَفٰى وَ عَلٰى اٰلِهِ الطَّاهِرِيْنَ.

And Allah bless our chief, Muhammad the Messenger of Allah, the chosen, and his Household, the pure!

Addenda

55. One of his Glorifications that is, of Zain al-A�abideen (a.s.)

سُبْحَانَكَ اَللّٰهُمَّ وَ الْعِزُّ اِزَارُكَ

سُبْحَانَكَ اَللّٰهُمَّ وَالْعَظَمَةُ رِدآؤُكَ

سُبْحَانَكَ اَللّٰهُمَّ وَالْكِبْرِيَآءُ سُلْطَانُكَ

سُبْحَانَكَ سُبِّحْتَ فِيْ الْمَلَاِ الْأَعْلٰى، تَسْمَعُ وَتَرٰى مَا تَحْتَ الثَّرٰى

Glory be to Thee! Thou art glorified in the highest![343] Thou hearest and seest what is under the soil![344]

سُبْحَانَكَ تَسْمَعُ أَنْفَاسَ الْحِيْتَانِ فِيْ قُعُوْرِ الْبِحَارِ

Glory be to Thee! Thou hearest the breaths of the fish in the lowest depths of the oceans!

سُبْحَانَكَ تَعْلَمُ وَزْنَ الشَّمْسِ وَ الْقَمَرِ

سُبْحَانَكَ تَعْلَمُ وَزْنَ الظُّلْمَةِ وَالنُّوْرِ

سُبْحَانَكَ تَعْلَمُ وَزْنَ الْفَيْءِ وَالْهَوَآءِ

سُبْحَانَكَ تَعْلَمُ وَزْنَ الرِّيْحِ كَمْ هِيَ مِنْ مِثْقَالِ ذَرَّةٍ

Glory be to Thee! Thou knowest the weight of the wind, how many times it is greater than the weight of a dust mote!

سُبْحَانَكَ عَجَبًا مَنْ عَرَفَكَ كَيْفَ لَا يَخَافُكَ

رَوَى الزُّهْرِيْ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ قالَ

كَانَ الْقَوْمُ لَا يَخْرُجُوْنَ مِنْ مَكَّةَ حَتّٰى يَخْرُجَ عَلِيٌّ بْنُ الْحُسَيْنِ سَيِّدُ الْعَابِدِيْنَ ، فَخَرَجَ وَ خَرَجْتُ مَعَهٗ

The people were not going out of Mecca until Ali ibn al-Husain, the chief of the worshippers (a.s.) went out. So he went out, and they went out with him.

فَنَزَلَ فِيْ بَعْضِ الْمَنَازِلِ فَصَلّٰى رَكْعَتَيْنِ، فَسَبَّحَ فِيْ سُجُوْدِهٖ - يَعْنِيْ بِهٰذَا التَّسْبِيْحِ

He stopped in one of the waystations and prayed two rak�as. Then he glorified Allah - I mean with this glorification - during his prostration.

فَلَمْ يَبْقَ شَجَرٌ وَ لَا مَدَرٌ اِلاَّ سَبَّحَ مَعَهٗ، فَفَزِعْنَا، فَرَفَعَ رَأسَهٗ، فَقَالَ: يَا سَعِيْدُ أَ فَزِعْتَ فَقُلْتُ: نَعَمْ يَا ابْنَ رَسُولِ اللهِ

There was no tree and no clod of earth that did not glorify along with him, so we were frightened. He raised his head. He said: O Saeed, are you frightened? I said: Yes, O son of the Messenger of Allah!

فَقَالَ: هٰذَا التَّسْبِيْحُ الْاَعْظَمُ، حَدَّثَنِيْ أَبِيْ عَنْ جَدِّيْ عَنْ رَسُوْلِ اللهِ ﷺ: لَا تَبْقَى الذُّنُوْبُ مَعَ هٰذَا التَّسْبِيْحِ،

He said: This is the greatest glorification. It was related to me by my father from his grandfather from the Messenger of Allah (s.a.w.a.). No sins remain with this glorification.

وَ أَنَّ اللهَ جَلَّ جَلَالُهٗ لَمَّا خَلَقَ جَبْرَئِيْلَ أَلْهَمَهٗ هٰذَا التَّسْبِيْحَ، وَ هُوَ اسْمُ اللهِ الْأَكْبَرُ.

When Allah (majestic is His majesty) created Gabriel, He inspired him with this glorification. It is Allah�s greatest name.

56. A Supplication and Magnification by him (a.s.)

وَ احْتَجَبَ عَنِ الْاَبْصَارِ بِالْعِزَّةِ

وَاقْتَدَرَ عَلَى الْاَشْيآءِ بِالْقُدْرَةِ

وَ لَا الْاَوْهَامُ تَبْلُغُ كُنْهَ عَظَمَتِهٖ

وَ تَعَطَّفَ بِالْعِزِّ وَ الْبِرِّ وَ الْجَلَالِ

لَمْ يَزَلْ وَ لَا يَزُوْلُ وَ لَنْ يَزَالَ كَذٰلِكَ اَبَدًا

وَ زِدْ فِيْ اِحْسَانِ الْمُنِيْبِيْنَ يَوْمَ الْوُفُوْدِ عَلَيْكَ

And increase beneficence toward those who keep turning [to Thee] on the Day they arrive before Thee,

وَ كَانَ مِنْ دُعَآئِهٖ  في ذكر آل محمّد عليهم السلام

57. His Supplication in Mentioning the Household of Muhammad (upon them be peace)

وَ خَتَمَ بِهِمُ الْاَوْصِيَآءَ وَ الْاَئِمَّةَ

وَ عَلَّمَهُمْ عِلْمَ مَا كَانَ وَ عِلْمَ مَا بَقِيَ

وَ جَعَلَ أَفْئِدَةً مِنَ النَّاسِ تَهْوِي اِلَيْهِمْ

فَصَلِّ عَلٰى مُحَمَّدٍ وَآلِهِ الطَّاهِرِيْنَ

وَ افْعَلْ بِنَا مَا اَنْتَ أَهْلُهٗ فِي الدِّيْنِ وَ الدُّنْيَا وَ الْآخِرَةِ

and act toward us with that of which Thou art worthy in religion, in this world, and in the next world!

وَ كَانَ مِنْ دُعَآئِهٖ  في الصلاة على آدم

58. His Supplication in Calling down Blessings upon Adam

وَ أَوَّلُ مُعْتَرِفٍ مِّنَ الطِّيْنِ بِرُبُوْبِيَّتِكَ

وَبَدْوُ حُجَّتِكَ عَلٰى عِبَادِكَ وَبَرِيَّتِكَ

وَالدَّلِيْلُ عَلَى الْاِسْتِجَارَةِ بِعَفْوِكَ مِنْ عُقُوْبَتِكَ

وَ الْمُوَسَّلُ بَيْنَ الْخَلْقِ وَ بَيْنَ مَعْرِفَتِكَ

وَ الَّذِيْ لَقَّنْتَهٗ مَا رَضَيْتَ بِهٖ عَنْهُ بِمَنِّكَ عَلَيْهِ وَ رَحْمَتِكَ

the one concerning whom Thou hast conveyed Thy good pleasure through Thy kindness and Thy mercy toward him,

وَ الْمُنِيْبُ الَّذِيْ لَمْ يُصِرَّ عَلٰى مَعْصِيَتِكَ

وَ سَآبِقُ الْمُتَذَلِّلِيْنَ بِحَلْقِ رَأْسِهٖ فِيْ حَرَمِكَ

the forerunner among the self-abasers, who shaved his head in Thy sacred precinct,

وَ الْمُتَوَسِّلُ بَعْدَ الْمَعْصِيَةِ بِالطَّاعَةِ اِلٰى عَفْوِكَ

and among the seekers of access to Thy pardon, through obedience after disobedience,

وَ أَبُوْ الْاَنْبِيَآءِ الَّذِيْنَ اُوْذُوْا فِي جَنْبِكَ

وَ اَكْثَرُ سُكَّانِ الْاَرْضِ سَعْيًا فِي طَاعَتِكَ

فَصَلِّ عَلَيْهِ اَنْتَ يَا رَحْمٰنُ وَ مَلَائِكَتُكَ وَ سُكَّانُ سَمٰوَاتِكَ وَ أَرْضِكَ كَمَا

bless him, Thou - O All-merciful - Thy angels and the inhabitants of Thy heavens and Thy earth, just as he

وَ كَانَ مِنْ دُعَآئِهٖ  في الكرب والاقالة

59. His Supplication in Distress and Seeking Release

وَلَا تَفْجَعْ بِيْ حَمِيْمِيْ وَ صَدِيْقِيْ

اِلٰهِيْ هَبْ لِي لَحْظَةً مِنْ لَحَظَاتِكَ

وَتُعِيدُنِي إلَى أَحْسَنِ عَادَاتِكَ عِنْدِيْ

وَاسْتَجِبْ دُعَائِيْ وَدُعَاءَ مَنْ أَخْلَصَ لَكَ دُعآءَهٗ فَقَدْ

Respond to my supplication and the supplication of him who devotes his supplication sincerely to Thee,

فَلَمْ يَبْقَ لِيْ اِلَّا رَجَآؤُكَ عَلَيَّ

اِنَّ قُدْرَتَكَ عَلٰى كَشْفِ مَا اَنَا فِيْهِ كَقُدْرَتِكَ عَلٰى مَا ابْتَلَيْتَنِيْ بِهٖ

surely Thy power to remove that in which I dwell is like Thy power in that with which Thou hast afflicted me!

وَالرَّجآءُ فِيْ اِنْعَامِكَ وَفَضْلِكَ يُقَوِّيْنِيْ

لاَِنِّيْ لَمْ أَخْلُ مِنْ نِعْمَتِكَ مُنْذُ خَلَقْتَنِيْ

فَاجْعَلْ يا وَلِيِّيْ وَ سَيِّدِيْ فِيْمَا قَدَّرْتَ وَ قَضَيْتَ عَلَيَّ وَحَتَمْتَ

So, my Patron and Master, place within that which Thou hast ordained, decreed, and made unavoidable for me,

عَافِيَتِيْ وَ مَا فِيْهِ صَلَاحِيْ وَ خَلَاصِيْ مِمَّا اَنَا فِيْهِ

my well-being and that wherein lies my soundness and my deliverance from that in which I am!

فَاِنِّيْ لَا اَرْجُو لِدَفْعِ ذلِكَ غَيْرَكَ

فَكُنْ يا ذَا الْجَلَالِ وَالاِكْرَامِ عِنْدَ اَحْسَنِ ظَنِّيْ بِكَ

وَ امْنُنْ عَلَيَّ بِذٰلِكَ وَ عَلٰى كُلِّ دَاعٍ لَكَ

اَمَرْتَنِيْ يَا سَيِّدِيْ بِالدُّعَآءِ وَ تَكَفَّلْتَ بِالْاِجَابَةِ

وَوَعْدُكَ الْحَقُّ الَّذِيْ لَا خُلْفَ فِيْهِ وَلا تَبْدِيْلَ

فَصَلِّ عَلٰى مُحَمَّدٍ نَبِيِّكَ وَ عَبْدِكَ

وَعَلَى الطَّاهِرِيْنَ مِنْ اَهْلِ بَيْتِهٖ

اِجَابَتَهُ وَكَشْفَ مَا بِهٖ مِنَ السُّوْ ءِ

the response to whom and the removal of evil from whom Thou hast made obligatory![352]

وَ اَعِدْ حَالِيْ اِلٰى اَحْسَنِ مَا كَانَتْ عَلَيْهِ

وَ لَا تُجَازِنِيْ بِالْاِسْتِحْقَاقِ وَ لٰكِنْ بِرَحْمَتِكَ الَّتِيْ وَسِعَتْ كُلَّ شَيْءٍ

and repay me not according to what I deserve, but according to Thy mercy which embracest all things,[353]

وَ كَانَ مِنْ دُعَآئِهٖ  ممّا يحذره ويخافه

60. His Supplication against that which he Feared and Dreaded [354]

وَلَا يُنْجِيْ مِنْ عِقَابِكَ اِلَّا عَفْوُكَ

وَلَا يُخَلِّصُ مِنْكَ اِلَّا رَحْمَتُكَ وَ التَّضَرُّعُ اِلَيْكَ

فَهَبْ لِيْ يَا اِلٰهِيْ فَرَحًا بِالْقُدْرَةِ الَّتِيْ

وَلا تُهْلِكْنِيْ وَ عَرِّفْنِيْ الْاِجَابَةَ

وَ قَدْ تَعالَيْتَ عَنْ ذٰلِكَ يا سَيِّدِيْ عُلُوًّا كَبِيْرًا

فَقَدْ تَرٰى ضَعْفِيْ وَ قِلَّةَ حِيْلَتِيْ

فَصَبِّرْنِيْ فَاِنّيْ يَا رَبِّ ضَعِيْفٌ مُتَضَرِّعٌ اِلَيْكَ يا رَبِّ

وَ اَسْتَجِيْرُ بِكَ مِنْ كُلِّ بَلَاءٍ فَاَجِرْنِيْ

وَ اَسْتَتِرُ بِكَ فَاسْتُرْنِيْ يَا سَيِّدِيْ مِمَّا اََخَافُ وَ اََحْذَرُ

I cover myself through Thee, so cover me, my Master, from what I fear and dread!

وَ اَنْتَ الْعَظِيْمُ اَعْظَمُ مِنْ كُلِّ عَظِيْمٍ

يا اَللَّهُ يا اَللَّهُ يا اَللَّهُ يا اَللَّهُ يا اَللَّهُ يا اَللَّهُ يا اَللَّهُ يا اَللَّهُ يا اَللَّهُ يا اَللَّهُ

O Allah, O Allah, O Allah, O Allah, O Allah, O Allah, O Allah, O Allah, O Allah, O Allah!

صَلِّ عَلٰى مُحَمَّدٍ وَ آلِهِ الطَّيِّبِيْنَ الطَّاهِرِيْنَ

61. His Supplication in Abasing himself

وَ هَلْ يَرْحَمُ الْعَبْدَ اِلَّا الْمَوْلٰى

وَ هَلْ يَرْحَمُ الذَّلِيْلَ اِلَّا الْعَزِيْزُ

وَ هَلْ يَرْحَمُ الْمَخْلُوقَ اِلَّا الْخَالِقُ

وَ هَلْ يَرْحَمُ السَّائِلَ اِلَّا الْمُعْطِيْ

اَنْتَ الْمُغِيْثُ وَ اَنَا الْمُسْتَغِيْثُ

وَ هَلْ يَرْحَمُ الْمُسْتَغِيْثَ اِلَّا الْمُغِيْثُ

وَ هَلْ يَرْحَمُ الْفانِيْ اِلَّا الْباقِيْ

وَ هَلْ يَرْحَمُ الزَّآئِلَ اِلَّا الدَّآئِمُ

وَ هَلْ يَرْحَمُ الْمَيِّتَ اِلَّا الْحَيُّ

وَ هَلْ يَرْحَمُ الضَّعِيْفَ اِلَّا الْقَوِيُّ

وَ هَلْ يَرْحَمُ الْفَقِيْرَ اِلَّا الْغَنِيُّ

وَ هَلْ يَرْحَمُ الصَّغِيْرَ اِلَّا الْكَبِيْرُ

وَ هَلْ يَرْحَمُ الْمَمْلُوكَ اِلَّا الْمالِكُ

His Supplications For The Days Of The Week

62. The Supplication for Sunday

وَ مِنِ انْقِضَآءِ الْمُدَّةِ قَبْلَ التَّأَهُّبِ وَ الْعُدَّةِ

وَ اِيَّاكَ اَسْتَرْشِدُ لِمَا فِيْهِ الصَّلَاحُ وَالْاِصْلَاحُ

وَ بِكَ اَسْتَعِيْنُ فِيْمَا يَقْتَرِنُ بِهٖ النَّجَاحُ وَالْاِنْجَاحُ

From Thee I seek help in that which is linked to success and favourable response.

وَ اِيَّاكَ اَرْغَبُ فِىْ لِبَاسِ الْعَافِيَةِ وَ تَمَامِهَا وَ شُمُوْلِ السَّلَامَةِ وَ دَوَامِهَا

Thee I beseech for the garment of well-being and its completion and for the covering of health and its permanence.

وَ اَعُوْذُ بِكَ يَا رَبِّ مِنْ هَمَزَاتِ الشَّيَاطِيْنِ

وَ اَحْتَرِزُ بِسُلْطَانِكَ مِنْ جَوْرِ السَّلَاطِيْنِ

فَتَقَبَّلْ مَا كَانَ مِنْ صَلَاتِىْ وَ صَوْمِىْ

وَاجْعَلْ غَدِىْ وَمَا بَعْدَهٗ اَفْضَلَ مِنْ سَاعَتِىْ وَ يَوْمِىْ

and make my tomorrow and what is after better than my present hour and my today!

وَ اَعِزَّنِىْ فِىْ عَشِيْرَتِىْ وَ قَوْمِىْ

فِىْ يَوْمِىْ هٰذَا وَ مَا بَعْدَهٗ مِنَ الْاَحَآدِ مِنَ الشِّرْكِ وَالْاِلْحَادِ

on this day of mine and on all Sundays that follow it of associating others with Thee and of heresy,

وَ اُخْلِصُ لَكَ دُعَآئِىْ تَعَرُّضًا لِلْاِجَابَةِ

and I devote my supplication sincerely to Thee, addressing myself to Thy response.

وَ اُقِيْمُ عَلٰى طَاعَتِكَ رَجَآءً لِلْاِثَابَةِ

وَ اَعِزَّنِىْ بِعِزِّكَ الَّذِىْ لَا يُضَامُ

وَاحْفَظْنِىْ بِعَيْنِكَ الَّتِىْ لَا تَنَامُ

وَاخْتِمْ بِالْاِنْقِطَاعِ اِلَيْكَ اَمْرِىْ وَ بَالْمَغْفِرَةِ عُمْرِىْ

and seal my affairs by cutting me off from everything but Thee and my life with forgiveness!

63. The Supplication for Monday

لَمْ يُشْهِدْ اَحَدًا حِيْنَ فَطَرَ السَّمٰوَاتِ وَالْاَرْضَ

وَ لَا اتَّخَذَ مُعِيْنًا حِيْنَ بَرَءً النَّسَمَاتِ

كـَلَّتِ الْاَلْسُنُ عَنْ غَايَةِ صِفَتِهٖ

وَ تَوَاضَعَتِ الْجَبَابِرَةُ لِهَيْبَتِهٖ

فَلَكَ الْحَمْدُ مُتَوَاتِرًا مُتَّسِقًا وَ مُتَوَالِيًا مُسْتَوْسِقًا

So to Thee belongs praise, again and again, well-measured, continually, methodically!

وَ اَسْأَلُكَ فِىْ مَظَالِمِ عِبَادِكَ عِنْدِىْ

فَاَيُّمَا عَبْدٍ مِنْ عَبِيْدِكَ اَوْ اَمَةٍ مِنْ اِمَآئِكَ كَانَتْ لَهٗ قِبَلِىْ مَظْلِمَةٌ

If there is a servant from among Thy servants or a handmaid from among Thy handmaids, who has against me a complaint

ظَلَمْتُهَا اِيَّاهُ فِىْ نَفْسِهٖ اَوْ فِىْ عِرْضِهٖ اَوْ فِىْ مَالِهٖ اَوْ فِىْ اَهْلِهٖ وَ وَلَدِهٖ

because I have wronged him in respect to himself, his reputation, his property, his wife or his child, or because

اَوْ تَحَامُلٌ عَلَيْهِ بَمِيْلٍ اَوْ هَوًى اَوْ اَنَفَةٍ اَوْ حَمِيَّةٍ اَوْ رِيَآءٍ اَوْ عَصَبِيَّةٍ

an imposition upon him through inclination, caprice, scorn, zeal, false show, bigotry,

فَقَصُرَتْ يَدِىْ وَضَاقَ وُسْعِىْ عَنْ رَدِّهَا اِلَيْهِ وَالتَّحَلُّلِ مِنْهُ

such that my hand has fallen short and my capacity has been too narrow to make restitution to him or to annul my obligation to him,

فَاَسْئَلُكَ يَا مَنْ يَمْلِكُ الْحَاجَاتِ وَ هِىَ مُسْتَجِيْبَةٌ لِمَشِيَّتِهٖ وَ مُسْرِعَةٌ اِلٰى اِرَادَتِهٖ

I ask Thee, O He who owns all objects of need - which are granted by His will and hasten to His desire -

اَنْ تُصَلِّىَ عَلٰى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ

makest [the one I have wronged] satisfied with me in the manner that Thou willest,

اَللّٰهُمَّ اَوْلِنِىْ فِىْ كُلِّ يَوْمِ اثْنَيْنِ نِعْمَتَيْنِ مِنْكَ ثِنْتَيْنِ

64. The Supplication for Tuesday

اَلْحَمْدُ ِللهِ وَالْحَمْدُ حَقُّهٗ كَمَا يَسْتَحِقُّهٗ حَمْدًا كَثِيْرًا

Praise belongs to Allah - and praise is His right, since He deserves it - abundant praise!

اِنَّ النَّفْسَ لَاَمَّارَةٌ بِالسُّوْٓءِ اِلَّا مَارَحِمَ رَبِّىْ

وَ اَعُوْذُ بِهٖ مِنْ شَرِّ الشَّيْطَانِ الَّذِىْ يَزِيْدُنِىْ ذَنْبًا اِلٰى ذَنْبِىْ

وَ اَحْتَرِزُ بِهٖ مِنْ كُلِّ جَبَّارٍ فَاجِرٍ وَّ سُلْطَانٍ جَآئِرٍ وَّعَدُوٍّ قَاهِرٍ

I seek protection with Him from every wicked tyrant, unjust sovereign, and conquering enemy.

اجْعَلْنِىْ مِنْ جُنْدِكَ فَاِنَّ جُنْدَكَ هُمُ الْغَالِبُوْنَ

وَاجْعَلْنِىْ مِنْ حِزْبِكَ فَاِنَّ حِزْبَكَ هُمُ الْمُفْلِحُوْنَ

وَاجْعَلْنِىْ مِنْ اَوْلِيَآئِكَ فَاِنَّ اَوْلِيَآئَكَ لَا خَوْفٌ عَلَيْهِمْ وَ لَا هُمْ يَحْزَنُوْنَ

and place me among Thy friends, for Thy friends - no fear shall be upon them, nor shall they sorrow.[363]

اَللّٰهُمَّ اَصْلِحْ لِىْ دِيْنِىْ فَاِنَّهٗ عِصْمَةُ اَمْرِىْ

O Allah, set right for me my religion, for it is the preserving tie of my affair,

وَ اَصْلِحْ لِىْ آخِرَتِىْ فَاِنَّهَا دَارُ مَقَرِّىْ وَ اِلَيْهَا مِنْ مُجَاوَرَةِ اللِّئَامِ مَفَرِّىْ

set right for me my hereafter, for it is the abode of my permanent lodging and to it I flee from the neighbourhood of the vile!

وَاجْعَلِ الْحَيٰوةَ زِيَادَةً لِىْ فِىْ كُلِّ خَيْرٍ

اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ خَاتَمِ النَّبِيِّيْنَ وَ تَمَامِ عِدَّةِ الْمُرْسَلِيْنَ

O Allah, bless Muhammad, the Seal of the Prophets and the completion of the number of the envoys,

وَ عَلٰى آلِهِ الطَّيِّبِيْنَ الطَّاهِرِيْنَ

اَسْتَدْفِعُ كُلَّ مَكْرُوْهٍ اَوَّلُهٗ سَخَطُهٗ

وَ اَسْتَجْلِبُ كُلَّ مَحْبُوْبٍ اَوَّلُهٗ رِضَاهُ

and I seek to attract every loveable thing, the first of which is His good pleasure!

65. The Supplication for Wednesday

لَكَ الْحَمْدُ اَنْ بَعَثْتَنِىْ مِنْ مَّرْقَدِىْ وَلَوْ شِئْتَ جَعَلْتَهٗ سَرْمَدًا

To Thee belongs praise, for Thou roused me from my sleep, - and hadst Thou willed, Thou wouldst have made it everlasting -

فَصَلِّ عَلٰى مُحَمَّدٍ خَاتَمِ النَّبِيِّيْنَ

وَ عَلٰى اَهْلِ بَيْتِهِ الطَّيِّبِيْنَ الطَّاهِرِيْنَ

وَارْزُقْنِىْ شَفَاعَةَ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَ آلِهٖ

اَللّٰهُمَّ اقْضِ لِىْ فِى الْاَرْبَعَآءِ اَرْبَعًا اِجْعَلْ

وَ زُهْدِىْ فِيْمَا يُوْجِبُ لِىْ اَلِيْمَ عِقَابِكَ

and to abstain from that which would make incumbent upon me Thy painful punishment!

66. The Supplication for Thursday

وَ جَآءَ بِالنَّهَارِ مُبْصِرًا بِرَحْمَتِهٖ

اَللّٰهُمَّ فَكَمَا اَبْقَيْتَنِىْ لَهٗ فَاَبْقِنِىْ لِاَمْثَالِهٖ

O Allah, just as Thou hast spared me for this day, so also spare me for its likes,

وَ صَلِّ عَلَى النَّبِىِّ مُحَمَّدٍ وَ آلِهٖ

وَ لَا تَفْجَعْنِىْ فِيْهِ وَ فِىْ غَيْرِهٖ مِنَ اللَّيَالِىْ وَالْاَيَّامِ بِارْتِكَابِ الْمَحَارِمِ وَاكْتِسَابِ الْمَآثِــمِ

torment me not in it and in other nights and days by allowing me to commit unlawful acts and to clothe myself in sins;

وَارْزُقْنِىْ خَيْرَهُ وَ خَيْرَ مَا فِيْهِ وَ خَيْرَ مَا بَعْدَهٗ

provide me with its good, the good of all within it, and the good of everything after it;

وَاصْرِفْ عَنِّىْ شَرَّهٗ وَ شَرَّ مَا فِيْهِ وَ شَرَّ مَا بَعْدَهٗ

and turn away from me its evil, the evil of all within it, and the evil of everything after it!

بِذِمَّةِ الْاِسْلَامِ اَتَوَسَّلُ اِلَيْكَ

وَ بِحُرْمَةِ الْقُرْاٰنِ اَعْتَمِدُ عَلَيْكَ

وَ بِمُحَمَّدٍ الْمُصْطَفٰى صَلَّى اللهُ عَلَيْهِ وَ آلِهٖ اَسْتَشْفِعُ لَدَيْكَ

فَاعْرِفِ اللّٰهُمَّ ذِمَّتِىَ الَّتِىْ رَجَوْتُ بِهَا قَضَآءَ حَاجَتِىْ

اَللّٰهُمَّ اقْضِ لِىْ فِىْ الْخَمِيْسِ خَمْسًا

وَ عِبَادَةً اَسْتَحِقُّ بِهَا جَزِيْلَ مَثُوْبَتِكَ

وَسَعَةً فِى الْحَالِ مِنَ الرِّزْقِ الْحَلَالِ

وَ اَنْ تُؤْمِنَنِىْ فِىْ مَوَقِفِ الْخَوْفِ بِاَمْنِكَ

وَ تَجْعَلَنِىْ مِنْ طَواَرِقِ الْهُمُوْمِ وَالْغُمُوْمِ فِىْ حِصْنِكَ

وَّاجْعَلْ تَوَسُّلِىْ بِهٖ شَافِعًا يَوْمَ الْقِيَامَةِ نَافِعًا

and make my seeking his mediation as an intercessor give profit on the Day of Resurrection!

67. The Supplication for Friday

الْاَوَّلِ قَبْلَ الْاِنْشَآءِ وَالْاِحْيَآءِ

اُشْهِدُكَ وَ كَفٰى بِكَ شَهِيْدًا وَّ اُشْهِدُ جَمِيْعَ مَلَآئِكَتِكَ

I call Thee to witness - and Thou art sufficient witness - and I call to witness all Thy angels,

وَ سُكَّانَ سَمٰوَاتِكَ وَ حَمَلَةَ عَرْشِكَ وَ مَنْ بَعَثْتَ مِنْ اَنْبِيَآئِكَ وَ رُسُلِكَ وَ اَنْشَاْتَ مِنْ اَصْنَافِ خَلْقِكَ

the inhabitants of Thy heavens, the bearers of Thy Throne, Thy prophets and Thy messengers whom Thou hast sent out, and the various kinds of creatures Thou hast brought forth,

وَ اَنَّ مُحَمَّدً صَلَّى اللهُ عَلَيْهِ وَ آلِهٖ عَبْدُكَ وَ رَسُوْلُكَ

وَجَاهَدَ فِىْ اللهِ عَزَّ وَ جَلَّ حَقَّ الْجِهَادِ

وَ اَنَّهٗ بَشَّرَ بِمَا هُوَ حَقٌّ مِنَ الثَّوَابِ

وَ اَنْذَرَ بِمَا هُوَ صِدْقٌ مِنَ الْعِقَابِ

اَللّٰهُمَّ ثَبِّتْنِىْ عَلٰى دِيْنِكَ مَا اَحْيَيْتَنِىْ

وَ لَا تُزِغْ قَلْبِىْ بَعْدَ اِذْ هَدَيْتَنِىْ

صَلِّ عَلٰى مُحَمَّدٍ وَّ عَلٰى آلِ مُحَمَّدٍ

وَّاجْعَلْنِىْ مِنْ اَتْبَاعِهٖ وَ شِيْعَتِهٖ

وَ وَفِّقْنِىْ لِاَدَآءِ فَرْضِ الْجُمُعَاتِ

وَ مَا اَوْجَبْتَ عَلَىَّ فِيْهَا مِنَ الطَّاعَاتِ

performing the acts of obedience which Thou has made incumbent upon me within it,

وَ قَسَمْتَ لِاَهْلِهَا مِنَ الْعَطَآءِ فِىْ يَوْمِ الْجَزَآءِ

and [receiving] the bestowal which Thou hast apportioned for its people on the Day of Recompense!

68. The Supplication for Saturday

وَ اَحْمَدُه فَوْقَ حَمْدِ الْحَامِدِيْنَ

اَنْ تُصَلِّىَ عَلٰى مُحَمَّدٍ عَبْدِكَ وَ رَسُوْلِكَ

وَ اَنْ تُوْزِعَنِىْ مِنْ شُكْرِ نُعْمَاكَ مَا تَبْلُغُ بِىْ غَايَةَ رِضَاكَ

inspire me with a thanksgiving for Thy favours which will take me to the utmost limit of Thy good pleasure,

وَ اَنْ تُعِيْنَنِىْ عَلٰى طَاعَتِكَ وَ لُزُوْمِ عِبَادَتِكَ وَاسْتِحْقَاقِ مَثُوْبَتِكَ بِلُطْفِ عِنَايَتِكَ

help me through the gentleness of Thy solitude to obey Thee, hold fast to worshipping Thee, and deserve Thy reward,

وَ تَرْحَمَنِىْ بِصَدِّىْ عَنْ مَعَاصِيْكَ مَا اَحْيَيْتَنِىْ

have mercy upon me, bar me from acts of disobedience toward Thee as long as Thou keepest me alive,

وَ تُوَفِّقَنِىْ لِمَا يَنْفَعُنِىْ مَا اَبْقَيْتَنِىْ

وَ تَمْنَحَنِىْ السَّلاَمَةَ فِىْ دِيْنِىْ وَ نَفْسِىْ

وَ تُتِمَّ اِحْسَانَكَ فِيْمَا بَقِىَ مِنْ عُمْرِىْ

Fifteen Whispered Prayers

69. The Whispered Prayer of the Repenters

اِلٰهِىْ اَلْبَسَتْنِىْ الْخَطَايَا ثَوْبَ مَذَلَّتِىْ

وَ جَلَّلَنِىْ التَّبَاعُدُ مِنْكَ لِبَاسَ مَسْكَنَتِىْ

وَ اَمَاتَ قَلْبِىْ عَظِيْمُ جَنَايَتِىْ فَاَحْيِهٖ بِتَوْبَةٍ مِنْكَ

My dreadful crimes have deadened my heart, so bring it to life by a repentance from Thee!

فَاِنْ طَرَدْتَنِىْ مِنْ بَابِكَ فَبِمَنْ اَلُوْذُ

وَ اِنْ رَدَدْتَنِىْ عَنْ جَنَابِكَ فَبِمَنْ اَعُوْذُ

فَوَا اَسَفَاهُ مِنْ خَجْلَتِىْ وَافْتِضَاحِىْ

وَ وَالَهْفَاهُ مِنْ سُوْٓ ءِ عَمَلِىْ وَاجْتِرَاحِىْ

وَ تَسْتُرَ عَلَىَّ فَاضِحَاتِ السَّرَآئِرَ

وَ لَا تُخْلِنِىْ فِىْ مَشْهَدِ الْقِيَامَةِ مِنْ بَرْدِ عَفْوِكَ وَ غَفْرِكَ

At the witnessing place of the Resurrection, empty me not of the coolness of Thy pardon and forgiveness,

وَ لَا تُعْرِنـِىْ مِنْ جَمِيْلِ صَفْحِكَ وَ سَتْرِكَ

ظَلِّلْ عَلٰى ذُنُوْبِىْ غَمَامَ رَحْمَتِكَ

وَ اَرْسِلْ عَلٰى عُيُوْبِىْ سَحَابَ رَافَتِكَ

هَلْ يَرْجِعُ الْعَبْدُ الْاٰبِقُ اِلاَّ اِلٰى مَوْلَاهُ

اَمْ هَلْ يُجِيْرُه مِنْ سَخَطِهٖ اَحَدٌ سِوَاهُ

اِنْ كَانَ النَّدَمُ عَلَى الذَّنْبِ تَوْبَةً فَاِنِّىْ وَ عِزَّتِكَ مِنَ النَّادِمِيْنَ

if remorse for sins is a repentance,[374] I - by Thy might - am one of the remorseful!

وَ اِنْ كَانَ الْاِسْتِغْفَارُ مِنَ الْخَطِيْٓئَةِ حِطَّةً فَاِنِّىْ لَكَ مِنَ الْمُسْتَغْفِرِيْنَ

If praying forgiveness for offenses is an alleviation, I am one of those who pray forgiveness!

اِلٰهِىْ بِقُدْرَتِكَ عَلَىَّ تُبْ عَلَىَّ

اِلٰهِىْ اَنْتَ الَّذِىْ فَتَحْتَ لِعِبَادِكَ بَابً اِلٰىْ عَفْوِكَ سَمَّيْتَه التَّوْبَةَ فَقُلْتَ

My Allah, Thou art He who hast opened a door to Thy pardon and named it �repentance�, for Thou said,

فَمَا عُذْرُ مَنْ اَغْفَلَ دُخُوْلَ الْبَابِ بَعْدَ فَتْحِهٖ

What is the excuse of him who remains heedless of entering the door after its opening?

اِنْ كَانَ قَبُحَ الذَّنْبُ مِنْ عَبْدِكَ فَلْيَحْسُنِ الْعَفْوُ مِنْ عِنْدِكَ

وَ تَعَرَّضَ لِمَعْرُوْفِكَ فَجُدْتَ عَلَيْهِ

اسْتَثْفَعْتُ بِجُوْدِكَ وَ كَرَمِكَ اِلَيْكَ

وَ تَوَسَّلْتُ بِجَنَابِكَ وَ تَرَحُّمِكَ لَدَيْكَ

وَ كَفِّرْ خَطِيْئَتِىْ بِمَنِّكَ وَ رَحْمَتِكَ يَآ اَرْحَمَ الرَّاحِمِيْنَ.

and hide my offense, through Thy kindness and mercy, O Most Merciful of the merciful!

70. The Whispered Prayer of the Complainers

وَ يَحُوْلُ بَيْنِىْ وَ بَيْنَ الطَّاعَةِ وَالزُّلْفٰى

قَلْبًا قَاسِيًا مَعَ الْوَسْوَاسِ مُتَقَلِّبًا وَ بِالرَّيْنِ وَالطَّبْعِ مُتَلَبِّسًا

of a heart that is hard, turned this way and that by tempting thoughts, clothed in rust and the seal,[378]

وَ عَيْنًا عَنِ الْبُكَآءِ مِنْ خَوْفِكَ جَامِدَةً وَ اِلٰى مَا يَسُرُّهَا طَامِحَةً

and of an eye too indifferent to weep in fear of Thee and eagerly seeking that which gladdens it!

لَا حَوْلَ وَلَا قُوَّةَ اِلاَّ بِقُدْرَتِكَ

وَ لَا نَجَاةَ لِىْ مِنْ مَكَارِهِ الدُّنْيَا اِلاَّ بِعِصْمَتِكَ

and no deliverance for me from the detested things of this world save through Thy preservation.

فَاَسْئَلُكَ بِبَلَاغَةِ حِكْمَتِكَ وَ نَفَاذِ مَشِيَّتِكَ اَنْ

لَا تَجْعَلَنِىْ لِغَيْرِجُوْدِكَ مُتَعَرِّضًا

وَ عَلَى الْمَخَازِىْ وَ الْعُيُوْبِ سَاتِرًا

71. The Whispered Prayer of the Fearful

اَمْ بَعْدَ حُبِّىْٓ اِيَّاكَ تُبَعِّدُنِىْ

اَمْ مَعَ رَجَآئِىْ لِرَحْمَتِكَ وَ صَفْحِكَ تَحْرِمُنِىْ

اَمْ مَعَ اسْتِجَارَتِىْ بِعَفْوِكَ تُسْلِمُنِىْ

حَاشَا لِوَجْهِكَ الْكَرِيْمِ اَنْ تُخَيِّبَنِىْ

فَلَيْتَهَا لَمْ تَلِدْنِىْ وَ لَمْ تُرَبِّنِىْ

فَتَقَرَّ بِذٰلِكَ عَيْنِىْ وَ تَطْمَئِنَّ لَه نَفْسِىْ

هَلْ تُسَوِّدُ وُجُوْهًا خَرَّتْ سَاجِدَةً لِعَظَمَتِكَ

اَوْ تُخْرِسُ اَلْسِنَةً نَطَقَتْ بِالثَّنَآءِ عَلٰى مَجْدِكَ وَ جَلَالَتِكَ

Dost Thou strike dumb tongues which speak in laudation of Thy glory and majesty?

اَوْ تَطْبَعُ عَلٰى قُلُوْبٍ انْطَوَتْ عَلٰى مَحَبَّتِكَ

اَوْ تُضِمُ اَسْمَاعًا تَلَذَّذَتْ بِسِمَاعِ ذِكْرِكَ فِىْٓ اِرَادَتِكَ

Dost Thou deafen ears which take pleasure in hearing Thy remembrance according to Thy will?

اَوْ تَغُلُّ اَكُفًّا رَفَعَتْهَا الْآمَالُ اِلَيْكَ رَجَآءَ رَافَتِكَ

Dost Thou manacle hands which expectations have raised to Thee in hope of Thy clemency?

اَوْ تُعَاقِبُ اَبْدَانًا عَمِلَتْ بِطَاعَتِكَ حَتّٰى نَحِلَتْ فِىْ مُجَاهَدَتِكَ

Dost Thou punish bodies which worked to obey Thee until they grew thin in struggling for Thee?

اَوْ تُعَذِّبُ اَرْجُلًا سَعَتْ فِىْ عِبَادَتِكَ

اِلٰهِىْ لَا تُغْلِقْ عَلٰى مُوَحِّدِيْكَ اَبْوَابَ رَحْمَتِكَ

وَ لَا تَحْجُبْ مُشْتَاقِيْكَ عَنِ النَّظَرِ اِلٰى جَمِيْلِ رُؤْيَتِكَ

and veil not those who yearn for Thee from looking upon the vision of Thy beauty!

اِلٰهِىْ نَفْسٌ اَعْزَزْتَهَا بِتَوْحِيْدِكَ كَيْفَ تُذِلُّهَا بِمَهَانَةِ هِجْرَانِكَ

My Allah, a soul which Thou hast exalted by its professing Thy Unity - how wilt Thou humiliate him by leaving him?

وَ ضَمِيْرٌ انْعَقَدَ عَلٰى مَوَدَّتِكَ كَيْفَ تُحْرِقُه بِحَرَارَةِ نِيْرَانِكَ

My Allah, a heart which has been knotted by its love for Thy � how wilt Thou burn it in the heat of Thy fires?

اَجِرْنِىْ مِنْ اَلِيْمِ غَضَبِكَ وَ عَظِيْمِ سَخَطِكَ

نَجِّنِىْ بِرَحْمَتِكَ مِنْ عَذَابِ النَّارِ وَ فَضِيْحَةِ الْعَارِ اِذَا

Deliver me through Thy mercy from the chastisement of the Fire and the disgrace of shame

وَ وُفِّيَتْ كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُوْنَ.

and every soul is paid in full what it has earned, and they shall not be wronged![379]

72. The Whispered Prayer of the Hopeful

وَ اِذَا اَمَّلَ مَا عِنْدَه بَلَّغَه مُنَاهُ

وَ اِذَا اَقْبَلَ عَلَيْهِ قَرَّبَه وَ اَدْنَاهُ

وَ اِذَا جَاهَرَه بِالْعِصْيَانِ سَتَرَ عَلٰى ذَنْبِهٖ وَ غَطَّاهُ

وَ اِذَا تَوَكَّلَ عَلَيْهِ اَحْسَبَه وَ كَفَاهُ

اِلٰهِىْ مَنِ الَّذِىْ نَزَلَ بِكَ مُلْتَمِسًا قِرَاكَ فَمَا قَرَيْتَه

My Allah, who is the one who has come before Thee seeking hospitality, and whom Thou hast not received hospitably?

وَمَنِ الَّذِىْ اَنَاخَ بِبَابِكَ مُرْتَجِيًا نَدَاكَ فَمَا اَوْلَيْتَه

Who is the one who has dismounted at Thy door hoping for magnanimity, and to whom Thou hast not shown it?

اَ يَحْسُنُ اَنْ اَرْجِعَ عَنْ بَابِكَ بِالْخَيْبَةِ مَصْرُوْفًا وَ لَسْتُ اَعْرِفُ سِوَاكَ مَوْلىً بِالْاِحْسَانِ مَوْصُوْفًا

Is it good that I come back from Thy door, turned away in disappointment, while I know of no patron qualified by beneficence but Thee?

كـَيْفَ اَرْجُوْ غَيْرَكَ وَالْخَيْرُ كـُلُّه بِيَدِكَ

How should I have hope in other than Thee, when the good - all of it - is in Thy hand?[380]

وَ كـَيْفَ اُؤَمِّلُ سِوَاكَ وَالْخَلْقُ وَالْاَمْرُ لَكَ

How should I expect from others, when Thine are the creation and the command?[381]

‏أَ اَقْطَعُ رَجَآئِىْ مِنْكَ وَ قَدْ أَوْلَيْتَنِي مَا لَمْ أَسْأَلْهُ مِنْ فَضْلِكَ

Should I cut off my hope for Thee, when Thou hast shown me of Thy bounty that for which I have not asked?

أَمْ تُفْقِرُنِي إِلَى مِثْلِىْ وَ اَنَا اَعْتَصِمُ بِحَبْلِكَ

يَا مَنْ سَعِدَ بِرَحْمَتِهِ الْقَاصِدُوْنَ

وَ لَمْ يَشْقَ بِنِقْمَتِهِ الْمُسْتَغْفِرُوْنَ

وَ كَيْفَ اَلْهُوْ عَنْكَ وَ اَنْتَ مُرَاقِبِىْ

اِلٰهِىْ بِذَيْلِ كَرَمِكَ اَعْلَقْتُ يَدِىْ

اَسْئَلُكَ بِكَرَمِكَ اَنْ تَمُنَّ عَلَىَّ

وَ مِنْ رَجَآئِكَ بِمَا تَطْمَئِنُّ بِهٖ نَفْسِىْ

وَ مِنَ الْيَقِيْنِ بِمَا تُهَوِّنُ بِهٖ عَلَىَّ مُصِيْبَاتِ الدُّنْيَا وَ تَجْلُوْ بِهٖ عَنْ بَصِيْرَتِىْ غَشَوَاتِ الْعَمٰى

and through certainty with that which will make easy for me the afflictions of this world and lift from my insight the veils of blindness!

73. The Whispered Prayer of the Beseechers

اِلٰهِىْ اِنْ كَانَ قَلَّ زَادِىْ فِىْ الْمَسِيْرِ اِلَيْكَ فَلَقَدْ حَسُنَ ظَنِّىْ بِالتَّوَكَّلِ عَلَيْكَ

My Allah, though my stores for travelling to Thee are few, my confidence in Thee has given me a good opinion.[382]

وَ اِنْ كَانَ جُرْمِىْ قَدْ اَخَافَنِىْ مِنْ عُقُوْبَتِكَ فَاِنَّ رَجَآئِىْ قَدْ اَشْعَرَنِىْ بِالْاَمْنِ مِنْ نِقْمَتِكَ

Though my sin has made me fear Thy punishment, my hope has let me feel secure from Thy vengeance.

وَ اِنْ كَانَ ذَنْبِىْ قَدْ عَرَضَنِىْ لِعِقَابِكَ فَقَدْ اٰذَنَنِىْ حُسْنُ ثِقَتِىْ بِثَوَابِكَ

Though my misdeed has exposed me to Thy penalty, my excellent trust has apprised me of Thy reward.

وَ اِنْ اَنَا مَتْنِى الْغَفْلَةُ عَنِ الْاِسْتِعْدَادِ لِلِقَآئِكَ فَقَدْ نَبَّهَتْنِى الْمَعْرِفَةُ بِكَرَمِكَ وَاٰلآئِكَ

Though heedlessness has put to sleep my readiness to meet Thee, knowledge has awakened me to Thy generosity and boons.

وَ اِنْ اَوْحَشَ مَا بَيْنِىْ وَ بَيْنَكَ فَرْطُ الْعِصْيَانِ وَالطُّغْيَانِ فَقَدْ اٰنَسَنِىْ بُشْرَى الْغُفْرَانِ وَالرِّضْوَانِ

Though excessive disobedience and rebellion have estranged me from Thee, the glad tidings of forgiveness and good pleasure have made me feel intimate with Thee.

اَسْئَلُكَ بِسُبُحَاتِ وَجْهِكَ وَ بِاَنْوَارِ قُدْسِكَ

وَابْتَهِلُ اِلَيْكَ بِعَوَاطِفِ رَحْمَتِكَ وَلَطَآئِفِ بِرِّكَ اَنْ تُحَقِّقَ ظَنِّىْ بِمَا اُؤَمِّلُهٗ مِنْ جَزِيْلِ اِكْرَامِكَ

and I implore Thee by the tenderness of Thy mercy and the gentleness of Thy goodness, to verify my opinion in expecting Thy great generosity

وَ جَمِيْلِ اِنْعَامِكَ فِىْ الْقُرْبٰى مِنْكَ وَالزُّلْفٰى لَدَيْكَ وَالتَّمَتِّعُ بِالنَّظَرِ اِلَيْكَ

and Thy beautiful favour, through nearness to Thee, proximity with Thee, and enjoyment of gazing upon Thee!

مُتَعَرِّضٌ لِنَفَحَاتِ رَوْحِكَ وَعَطْفِكَ

مَا بَدَاْتَ بِهٖ مِنْ فَضْلِكَ فَتَمِّمْهُ

وَمَا وَهَبْتَ لِىْ مِنْ كَرَمِكَ فَلَا تَسْلُبْهُ

وَمَا سَتَرْتَهٗ عَلَيَّ بِحِلْمِكَ فَلَا تَهْتِكْهُ

وَمَا عَلِمْتَهٗ مِنْ قَبِيْحِ فِعْلِىْ فَاغْفِرْهُ

مُلْتَمِسًا سَنِيَّ الْخَيْرَاتِ مِنْ عِنْدِكَ

فَافْعَلْ بِىْ مَآ اَنْتَ اَهْلُهٗ مِنَ الْمَغْفِرَةِ وَالرَّحْمَةِ

وَلَا تَفْعَلْ بِىْ مَا اَنَا اَهْلُهٗ مِنْ الْعَذَابِ وَالنِّقْمَةِ

74. The Whispered Prayer of the Thankful

اَذْهَلَنِىْ عَنْ اِقَامَةِ شُكْرِكَ تَتَابُعُ طَوْلِكَ

the uninterrupted flow of Thy graciousness hast distracted me from thanking Thee!

وَ اَعْجَزَنِىْ عَنْ اِحْصَآءِ ثَنآئِكَ فَيْضُ فَضْلِكَ

وَ شَغَلَنِىْ عَنْ ذِكْرِ مُحَامِدِكَ تَرَادُفُ عَوَآئِدِكَ

The succession of Thy kind acts has diverted me from mentioning Thee in laudation!

وَ اَعْيَانِىْ عَنْ نَشْرِعَوَارِفِكَ تَوَالِىْ اَيَادِيْكَ

The continuous rush of Thy benefits has thwarted me from spreading the news of Thy gentle favours!

اعْتَرَفَ بِسُبُوغِ النَّعَمَآءِ وَ قَابَلَهَا بِالتَّقْصِيْرِ

وَ شَهِدَ عَلٰى نَفْسِهٖ بِالْاِهْمَالِ وَ التَّضْيِيْعِ

وَ بِعَرْصَتِكَ تَقِفُ اٰمَالُ الْمُسْتَرْفِدِيْنَ

فَلَا تُقَابِلْ اٰمَالَنَا بِالتَّخْيِيْبِ وَ الْاِيَاسِ

وَلَا تُلْبِسْنَا سِرْبَالَ الْقُنُوْطِ وَالْاِبْلَاسِ

تَصَاغَرَ عِنْدَ تَعَاظُمِ اٰلآئِكَ شُكْرِىْ

وَ تَضَآئَلَ فِىْ جَنْبِ اِكْرَامِكَ اِيَّاىَ ثَنَآئِىْ وَ نَشْرِىْ

جَلَّلَتْنِىْ نِعَمُكَ مِنْ اَنْوَارِ الْاِيْمَانِ حُلَلًا

وَ ضَرَبَتْ عَلَيَّ لَطَائِفُ بِرِّكَ مِنَ الْعِزِّ كِلَلًا

and the gentlenesses of Thy goodness have let down over me delicate curtains of might!

وَ قَلَّدَتْنِىْ مِنَنُكَ قَلآئِدَ لَا تُحَلُّ وَ طَوَّقَتْنِىْ اَطْوَاقًا لَا تُفَلُّ

Thy kindnesses have collared me with collars not to be moved and adorned me with neck-rings not to be broken!

فَاٰلآئُكَ جَمَّهٌ ضَعُفَ لِسَانِىْ عَنْ اِحْصَآئِهَا

وَنَعْمَآؤُكَ كَثِيْرَةٌ قَصُرَ فَهْمِىْ عَنْ اِدْرَاكِهَا فَضْلًا عَنِ اسْتِقْصَآئِهَا

Thy favours are many - my understanding falls short of grasping them, not to speak of exhausting them!

وَ شُكْرِىْ اِيَّاكَ يَفْتَقِرُ اِلٰى شُكْرٍ

فَكـُلَّمَا قُلْتُ لَكَ الْحَمْدُ وَجَبَ عَلَيَّ لِذَالِكَ اَنْ اَقُوْلَ لَكَ الْحَمْدُ

Whenever I say, �To Thee belongs praise!�, it becomes thereby incumbent upon me to say, �To Thee belongs praise�!

وَ اٰتِنَا مِنْ حُظُوْظِ الدَّارَيْنِ اَرْفَعَهَا وَ اَجَلَّهَا عَاجِلًا وَاجِلًا

and of the shares of the two abodes, give us their most elevated and their greatest, both the immediate and the deferred!

وَ لَكَ الْحَمْدُ عَلٰى حُسْنِ بَلآئِكَ وَ سُبُوْغِ نَعْمَآئِكَ حَمْدًا يُوَافِقُ رِضَاكَ وَ يَمْتَرِى الْعَظِيْمَ مِنْ بِرِّكَ وَ نَدَاكَ

To Thee belongs praise for Thy good trial and the lavishness of Thy favours, a praise conforming to Thy good pleasure and attracting Thy great goodness and magnanimity.

75. The Whispered Prayer of the Obedient Toward Allah

وَ يَسِّرْلَنَا بُلُوْغَ مَا نَتَمَنّٰى مِنِ ابْتِغَآءِ رِضْوَانِكَ

وَاقْشَعْ عَنْ بَصَائِرِنَا سَحَابَ الْاِرْتِيَابِ

وَاكْشِفْ عَنْ قُلُوْبِنَا اَغْشِيَةَ الْمِرْيَةِ وَالْحِجَابِ

فَاِنَّ الشُّكُوْكَ وَالظُّنُوْنَ لَوَاقِحُ الْفِتَنِ وَ مُكَدِّرَةٌ لِصَفْوِ الْمَنَائِيْحِ وَالْمِنَنِ

for doubts and opinions fertilize temptations and muddy the purity of gifts and kindnesses!

اَللّٰهُمَّ احْمِلْنَا فِىْ سُفُنِ نَجَاتِكَ

وَ اَخْلِصْ نِيَّاتِنَا فِىْ مُعَامَلَتِكَ

وَلَا وَسِيْلَةَ لَنَا اِلَيْكَ اِلاَّ اَنْتَ

اِلٰهِىْ اِجْعَلْنِىْ مِنَ الْمُصْطَفَيْنَ الْاَخْيَارِ

وَ اَلْحِقْنِىْ بِالصَّالِحِيْنَ الْاَبْرَارِ

الْعَامِلِيْنَ لِلْبَاقِيَاتِ الصَّالِحَاتِ

76. The Whispered Prayer of the Devotees

مَا اَضِيْقَ الطُّرُقَ عَلٰى مَنْ لَمْ تَكُنْ دَلِيْلَهٗ

وَمَا اَوْضَحَ الْحَقَّ عِنْدَ مَنْ هَدَيْتَهٗ سَبِيْلَهٗ

اِلٰهِىْ فَاسْلُكْ بِنَا سُبُلَ الْوُصُوْلِ اِلَيْكَ

وَ سَيِّرْنَا فِىْٓ اَقْرَبِ الطُّرُقِ لِلْوُفُوْدِ عَلَيْكَ

وَ سَهِّلْ عَلَيْنَا الْعَسِيْرَ الشَّدِيْدَ

وَ اَلْحِقْنَا بِعِبَادِكَ الَّذِيْنَ هُمْ

وَ اِيَّاكَ فِى اللَّيْلِ وَ النَّهَارِ يَعْبُدُوْنَ

وَ قَضَيْتَ لَهُمْ مِنْ فَضْلِكَ الْمَآرِبَ

وَ مَلَأْتَ لَهُمْ ضَمَآئِرَهُمْ مَنْ حُبِّكَ

فَبِكَ اِلٰى لَذِيْذِ مُنَاجَاتِكَ وَ صَلُوْا

وَ مِنْكَ اَقْصٰى مَقَاصِدِهِمْ حَصَّلُوْا

عَلَى الْمُقْبِلِيْنَ عَلَيْهِ مُقْبِلٌ وَ بِالْعَطْفِ عَلَيْهِمْ عَآئِدٌ مُفْضِلٌ

comes toward those who come toward Him and grants gifts and bestows bounty upon them through tenderness!

وَ بِالْغَافِلِيْنَ عَنْ ذِكْرِهٖ رَحِيْمٌ رَؤُفٌ وَ بِجَذْبِهِمْ اِلٰى بَابِهٖ وَدُوْدٌ عَطُوْفٌ

He is compassionate and clement toward those heedless of His remembrance and loving and tender in drawing them to His door!

وَ اَفْضَلِهِمْ فِىْ مَعْرِفَتِكَ نَصِيْبًا

وَ لَكَ لَا لِسِوَاكَ سَهَرِىْ وَ سُهَادِىْ

77. The Whispered Prayer of the Lovers

اِلٰهِىْ مَنْ ذَا الَّذِىْ ذَاقَ حَلَاوَةَ مَحَبَّتِكَ فَرَامَ مِنْكَ بَدَلًا

My Allah, who can have tasted the sweetness of Thy love, then wanted another in place of Thee?

وَّ مَنْ ذَا الَّذىْ اَنِسَ بِقُرْبِكَ فَابْتَغٰى عَنْكَ حِوَلًا

وَ بَوَّاتَهٗ مَقْعَدَا لصِّدْقِ فِىْ جَوَارِكَ

وَ قَطَعْتَ عَنْهُ كُلَّ شَىْءٍ يَقْطَعُهٗ عَنْكَ

دَابُهُمُ الْاِرْتِيَاحُ اِلَيْكَ وَالْحَنِيْنَ

وَ قُلُوْبُهُمْ مُتَعَلِّقَةٌ بِمَحَبَّتِكَ

وَ اَفْئِدَتُهُمْ مُنْخَلِعَةٌ مِنْ مَهَابَتِكَ

يَا مَنْ اَنْوَارُ قُدْسِهٖ لِاَبْصَارِ مُحِبِّيْهِ رَآئِقَةٌ

وَ سُبْحَاتُ وَجْهِهٖ لِقُلُوْبِ عَارِفِيْهِ شَآئِقَةٌ

اَسْئَلُكَ حُبَّكَ وَ حُبَّ مَنْ يُّحِبُّكَ

وَ حُبَّ كُلِّ عَمَلٍ يُوْصِلُنِىْ اِلٰى قُرْبِكَ

وَ اَنْ تَجْعَلَكَ اَحَبَّ اِلَيَّ مِمَّا سِوَاكَ

حُبِّىْ اِيَّاكَ قَائِدًا اِلٰى رِضْوَانِكَ

وَ شَوْقِىْ اِلَيْكَ ذَائِدًا عَنْ عِصْيَانِكَ

وَانْظُرْ بِعَيْنِ الْوُدِّ وَالْعَطْفِ اِلَيَّ

وَاجْعَلْنِىْ مِنْ اَهْلِ الْاِسْعَادِ وَالْحُظْوَةِ عِنْدَكَ

78. The Whispered Prayer of those Asking for Mediation

لَيْسَ لِىْ وَسِيْلَةٌ اِلَيْكَ اِلاَّ عَوَاطِفُ رَاْفَتِكَ

وَلَا لِىْ ذَرِيْعَةٌ اِلَيْكَ اِلاَّ عَوَارِفُ رَحْمَتِكَ وَ شَفَاعَةُ نَبِيِّكَ نَبِىِّ الرَّحْمَةِ وَ مُنْقِذِ الْاُمَّةِ مِنَ الْغُمَّةِ

nor any way to come to Thee but the gentle favours of Thy mercy and the intercession of Thy Prophet, the prophet of mercy, who rescued the community from confusion.

فَاجْعَلْهُمَا لِىْ سَبَبًا اِلٰى نَيْلِ غُفْرَانِكَ

وَ صَيِّرْهُمَا لِىْ وُصْلَةً اِلىَ الْفَوْزِ بِرِضْوَانِكَ

وَ اَقْرَرْتَ اَعْيُنَهُمْ بِالنَّظَرِ اِلَيْكَ يَوْمَ لِقَآئِكَ

وَ اَوْرَثْتَهُمْ مَنَازِلَ الصِّدْقِ فِىْ جَوَارِكَ

لَا يَفِدُ الْوَافِدُوْنَ عَلٰى اَكْرَمَ مِنْهُ

وَلَا يَجِدُ الْقَاصِدُوْنَ اَرْحَمَ مِنْهُ

وَ يَا اَعْطَفَ مَنْ اَوٰى اِلَيْهِ طَرِيْدٌ

وَلَا تُبْلِنِىْ بِالْخَيْبَةِ وَالْخُسْرَانِ

79. The Whispered Prayer of the Utterly Poor

كَسْرِىْ لَا يَجْبُرُهٗ اِلاَّ لُطْفُكَ وَ حَنَانُكَ

وَ فَقْرِىْ لَا يُغْنِيْهِ اِلاَّ عَطْفُكَ وَ اِحْسَانُكَ

وَ رَوْعَتِىْ لَا يُسَكِّنُهَا اِلاَّ اَمَانُكَ

وَ ذِلَّتِىْ لَا يُعِزُّهَآ اِلاَّ سُلْطَانُكَ

وَاُمْنِيَّتِىْ لَا يُبَلِّغُنِيْهَآ اِلاَّ فَضْلُكَ

وَ خَلَّتِىْ لَا يَسُدُّهَآ اِلاَّ طَوْلُكَ

وَ كَرْبِىْ لَا يُفَرِّجُهٗ سِوٰى رَحْمَتِكَ

وَ غُلَّتِىْ لَا يُبَرِّدُهَا اِلاَّ وَصْلُكَ

وَ لَوْعَتِىْ لَا يُطْفِيْهَا اِلاَّ لِقَآؤُكَ

وَ شَوْقِىْ اِلَيْكَ لَا يَبُلُّهٗ اِلاَّ النَّظَرُ اِلٰى وَجْهِكَ

وَ قَرَارِىْ لَا يَقِرُّدُوْنَ دُنُوِّىْ مِنْكَ

وَ لَهْفَتِىْ لَا يَرُدُّهَا اِلاَّ رَوْحُكَ

وَ رَيْنُ قَلْبِىْ لَا يَجْلُوْهُ اِلاَّ عَفْوُكَ

وَ وَسْوَاسُ صَدْرِىْ لَا يُزِيْحُهٗ اِلاَّ اَمْرِكَ

وَ يَا قَاضِيَ حَوَآئِجِ الْفُقْرَآءِ وَالْمَسَاكِيْنِ

ذَا اللِّسَانِ الْكـَلِيْلِ وَالْعَمَلِ الْقَلِيْلِ

80. The Whispered Prayer of the Knowers

قَصُرَتِ الْاَلْسُنُ عَنْ بُلُوغِ ثَنَآئَكَ كَمَا يَلِيْقُ بِجَلَالِكَ

وَ عَجَزَتِ الْعُقُوْلُ عَنْ اِدْرَاكِ كُنْهِ جَمَالِكَ

وَ انْحَسَرَتِ الْاَبْصَارُدُوْنَ النَّظَرِ اِلٰى سُبْحَاتِ وَجْهِكَ

وَلَمْ تَجْعَلَ لِلْخَلْقِ طَرِيْقًا اِلٰى مَعْرِفَتِكَ اِلاَّ بِالْعَجْزِ عَنْ مَعْرِفَتِكَ

and Thou hast assigned to Thy creatures no way to know Thee save incapacity to know Thee!

تَرَسَّخَتْ اَشْجَارُ الشَّوْقِ اِلَيْكَ فِىْ حَدَآئِقِ صُدُوْرِهِمْ

within the gardens of whose breasts the trees of yearning for Thee have taken firm root

وَ اَخَذَتْ لَوْعَةُ مُحَبَّتِكَ بِمَجَامِعِ قُلُوْبِهِمْ

فَهُمْ اِلٰى اَوْ كَارِ الْاَفْكَارِ يَا وُونَ

وَ فِىْ رِيَاضِ الْقُرْبِ وَ الْمُكَـاشَفَةِ يَرْتَعُوْنَ

وَ مِنْ حِيَاضِ الْمَحَبَّةِ بِكَاسِ الْمُلَاطَفَةِ يَكْرَعُوْنَ

وَانْجَلَتْ ظُلْمَةُ الرَّيْبِ عَنْ عَقَآئِدِهِمْ وَ ضَمَآئِرِهِمْ

the darkness of disquiet has been dispelled from their beliefs and their innermost minds,

وَانْقَنَتْ مُخَالِجَةُ الشَّكِّ عَنْ قُلُوْبِهِمْ وَ سَرَآئِرِهِمْ

the contention of doubt has been negated from their hearts and their secret thoughts,

وَانْشَرَحَتْ بِتَحْقِيْقِ الْمَعْرِفَةِ صُدُوْرُهُمْ

وَ عَلَتْ لِسَبْقِ السَّعَأدَةِ فِىْ الزِّهَادَةِ هِمَمُهُمْ

وَ عَذُبَ فِىْ مَعِيْنِ الْمُعَامَلَةِ شِرْبُهُمْ

وَ اَمِنَ فِىْ مَوْطِنِ الْمَخَافَةَ سِرْبُهُمْ

وَاطْمَاَنَّتْ بِالرُّجُوْعِ اِلٰى رَبِّ الْاَرْبَابِ اَنْفُسُهُمْ

وَ تَيَقَّنَتْ بِالْفَوْزِ وَالْفَلَاحِ اَرْوَاحُهُمْ

وَ قَرَّتْ بِالنَّظَرِ اِلٰى مَحْبُوْبِهِمْ اَعْيُنُهُمْ

وَاسْتَقَرَّ بِاِدْرَاكِ السُّؤْلِ وَ نَيْلِ الْمَأمُوْلِ قَرَارُهُمْ

their settling place has been settled through reaching the request and attaining the expectation,

وَ رَبِحَتْ فِىْ بَيْعِ الدُّنْيَا بِالْاٰخِرَةِ تِجَارَتُهُمْ

مَا اَلَذَّ خَوَاطِرَ الْاِلْهَامِ بِذِكْرِكَ عَلَى الْقُلُوْبِ

وَمَا اَحْلَى الْمَسِيْرَ اِلَيْكَ بِالْاَوْهَامِ فِى مَسَالِكِ الْغُيُوْبِ

how sweet travelling to Thee through imagination upon the roads of the unseen worlds,

بِرَحْمَتِكَ وَ مَنِّكَ يَآ اَرْحَمَ الرَّاحِمِيْنَ.

81. The Whispered Prayer of the Rememberers

اِلٰهِىْ لَوْلَا الْوَاجِبُ مِنْ قَبُوْلِ اَمْرِكَ لَنَزَّهْتُكَ مِنْ ذِكْرِىْ اِيَّاكَ

My Allah, were it not incumbent to accept Thy command, I would declare Thee far too exalted for me to remember Thee,

عَلٰى اَنَّ ذِكْرِىْ لَكَ بِقَدْرِىْ لَا بِقَدْرِكَ

وَمَا عَسٰى اَنْ يَبْلُغَ مِقْدَارِىْ حَتّٰى اَجْعَلَ مَحَّلًا لِتَقْدِيْسِيْكَ

and my scope can hardly reach the point where I may be a locus for calling Thee holy!

وَ اِذْنُكَ لَنَا بِدُعَآئِكَ وَ تَنْزِيْهِكَ وَ تَسْبِيْحِكَ

and Thy permission to us to supplicate Thee, declare Thee exalted, and call Thee holy!

وَاسْتَعْمِلْنَا بِالْعَلِىِّ الزَّكِىِّ وَالسَّعْىِ الْمَرْضِىِّ

وَ عَلٰى مَعْرِفَتِكَ جُمِعَتِ الْعُقُوْلُ الْمُتَبَايِنَةُ

فَلَا تَطْمَئِنُّ الْقُلُوْبُ اِلاَّ بِذِكْرَاكَ

وَلَا تَسْكُنُ النُّفُوْسُ اِلاَّ عِنْدَ رُؤْيَاكَ

اِلٰهِىْ اَنْتَ قُلْتَ وَ قُوْلَكَ الْحَقُّ

يَآ اَيُّهَا الَّذِيْنَ اٰمَنُوْا اذْكُرُوا اللهَ ذِكْرًا كَثِيْرًا وَ سَبِّحُوْهُ بُكْرَةً وَ اَصِيْلًا

O you who have faith, remember Allah with much remembrance and glorify Him at dawn and in the evening![389]

فَاَمَرْتَنَا بِذِكْرِكَ وَ وَعَدْتَنَا عَلَيْهِ اَنْ تَذْكُرَنَا تَشْرِيْفًا لَنَا وَ تَفْخِيْمًا وَ اِعْظَامًا

Thou hast commanded us to remember Thee,[390] and promised us that Thou wilt remember us thereby, in order to ennoble, respect, and honour us.

82. The Whispered Prayer of those who Hold Fast

اِنْ لَمْ اَعُذْ بِعِزَّتِكَ فَبِمَنْ اَعُوْذُ

وَ اِنْ لَمْ اَلُذْ بِقُدْرَتِكَ فَبِمَنْ اَلُوْذُ

وَ قَدْ اَلْجَاَتْنِى الذُّنُوْبُ اِلَى التَّشَبُّتِ بِاَذْيَالِ عَفْوِكَ

وَ اَحْوَجَتْنِىْ الْخَطَايَا اِلَى اسْتِفْتَاحِ اَبْوَابِ صَفْحِكَ

وَ دَعَتْنِىْ الْاِسَآئَةُ اِلَى الْاِنَاخَةِ بِفِنَآءِ عِزِّكَ

وَ حَمَلَتْنِىْ الْمَخَافَةُ مِنْ نِقْمَتِكَ عَلَى التَّمَسُّكِ بِعُرْوَةِ عَطْفِكَ

fear of Thy vengeance has prompted me to cling to the handhold of Thy tenderness!

وَ مَا حَقُّ مَنِ اعْتَصَمَ بِحَبْلِكَ اَنْ يُخْذَلَ

وَلَا يَلِيْقُ بِمَنِ اسْتَجَارَ بِعِزِّكَ اَنْ يُسْلَمَ اَوْ يُهْمَلَ

nor proper for him who seeks the sanctuary of Thy might to be surrendered or disregarded.

فَاِنَّا بِعَيْنِكَ وَ فِىْ كَنَفِكَ وَلَكَ

اَسْئَلُكَ بِاَهْلِ خَآصَّتِكَ مِنْ مَلآئِكَتِكَ وَالصَّالِحِيْنَ مِنْ بَرِيَّتِكَ اَنْ تَجْعَلَ عَلَيْنَا وَاقِيَةً

I ask Thee by those whom Thou hast singled out, Thy angels and the righteous among Thy creatures, to assign over us a protector through which Thou wilt

وَ تُكِنُّنَا مِنْ دَوَاهِىْ الْمُصِيْبَاتِ

وَ اَنْ تُنْزِلَ عَلَيْنَا مِنْ سَكِيْنَتِكَ

وَ اَنْ تُغَشِّىَ وُجُوْهَنَا بِاَنْوَارِمَحَبَّتِكَ

وَ اَنْ تُؤْوِيَنَا اِلٰى شَدِيْدِ رُكْنِكَ

وَ اَنْ تَحْوِيَنَا فِىْ اَكْنَافِ عِصْمَتِكَ

83. The Whispered Prayer of the Abstainers

وَ عَلَّقَتْنَا بِاَيْدِى الْمَنَايَا فِىْ حَبَآئِلِ غَدْرِهَا

and Thou hast fastened us by the hands of death in the snares of that abode�s treachery!

فَاِلَيْكَ نَلْتَجِئُ مِنْ مَكَآئِدِ خُدَ عِهَا

وَ بِكَ نَعْتَصِمُ مِنَ الْاِغْتِرَارِ بِزَخَارِفِ زِيْنَتِهَا فَاِنَّهَا

وَ سَلِّمْنَا مِنْهَا بِتَوْفِيْقِكَ وَ عِصْمَتِكَ

وَانْزَعْ عَنَّا جَلَابِيْبَ مُخَالَفَتِكَ

وَ تَوَّلَ اُمُوْرَنَا بِحُسْنِ كـِفَايَتِكَ

وَ اَوْفِرْ مَزِيْدَنَا مِنْ سَعَةِ رَحْمَتِكَ

وَ اَجْمِلْ صِلَاتِنَا مِنْ فَيْضِ مَوَاهِبِكَ

وَ اَغْرِسْ فِىْ اَفْئِدَتِنَا اَشْجَارَ مَحَبَّتِكَ

وَ اَذِقْنَا حَلَاوَةَ عَفْوِكَ وَ لَذَّةَ مَغْفِرَتِكَ

give us to taste the sweetness of Thy pardon and the pleasure of Thy forgiveness,

وَ اَقْرِرْ اَعْيُنَنَا يَوْمَ لِقَآئِكَ بِرُؤْيَتِكَ

وَ اَخْرِجْ حُبَّ الدُّنْيَا مِنْ قُلُوْبِنَا

كَمَا فَعَلْتَ بِالصَّالِحِيْنَ مِنْ صَفْوَتِكَ وَالْاَبْرَارِ مِنْ خَآصَّتِكَ

just as Thou hast done for the righteous, Thy selected friends, and for the pious, those whom Thou hast singled out!

Treatise On Rights (Risalat Al-Huquq)

Introduction

KNOW - Allah have mercy upon you - that Allah has rights against you and that these encompass you in every movement through which you move, every rest through which you rest, every waystation in which you reside, every limb which you employ, and every instrument which you put to work. Some of these rights are greater and some less.

[A] [1] The greatest of Allah�s rights against you is the right which He has made incumbent upon you for Himself and which is the root of all rights, then [2] those which He has made incumbent upon you in yourself, from your crown to your foot, in keeping with the diversity of your organs. He has given [3] your tongue a right against you, [4] your hearing a right against you, [5] your sight a right against you, [6] your hand a right against you, [7] your leg a right against you, [8] your stomach a right against you, [9] and your private part a right against you. These are the seven organs through which acts (af�al) take place.

[B] Then He gave your acts rights against you: He gave [10] your ritual prayer a right against you, [12] your fasting a right against you, [13] your charity a right against you, [14] your offering a right against you, and your acts a right against you.

[C] Then these rights extend out from you to others who have rights against you. The most incumbent of them against you are the rights toward your leaders (a�imma), then the rights toward your subjects (ra�iyya), then the rights toward your womb [relatives] (rahim).

[C1] The rights of your leaders are three: The most incumbent upon you is [15] the right of him who trains you through authority, then [16] of him who trains you through knowledge, then [17] of him who trains you through property.

[C2] The rights of your subjects are three: The most incumbent upon you is [18] the right of those who are your subjects through authority, then [19] the right of those who are your subjects through knowledge for the man of ignorance is the subject of the man of knowledge then the right of those who are your subjects through property, such as [20] wives and [21] what is owned by the right hand.

[C3] The rights of your womb relatives are many; they are connected to you in the measure of the connection of the womb relationship. The most incumbent upon you is [22] the right of your mother, then [23] the right of your father, then [24] the right of your child, then [25] the right of your brother, then the next nearest, then the next nearest - the most worthy, then the next most worthy.

[D] Then there is [26] the right of your master who favours you [by freeing you from slavery], then [27] the right of the slave whose favours reach you [by the fact that you free him], then [28] the right of him who does a kindly act toward you, then [29] the right of the muezzin who calls you to the ritual prayer, then [30] the right of the imam who leads the prayer, then [31] the right of your sitting companion, then [32] the right of your neighbour, then [33] the right of your companion, then [34] the right of your partner, then [35] the right of your property, then the right of him who has a debt he must pay back to you, then [36] the right of him to whom you owe a debt, then [37] the right of your associate, then [38] the right of your adversary who has a claim against you, then [39] the right of your adversary against whom you have a claim, then [40] the right of him who asks you for advice, then [41] the right of him whom you ask for advice, then [42] the right of him who asks your counsel, then [43] the right of him who counsels you, then [44] the right of him who is older than you, then [45] the right of him who is younger than you, then [46] the right of him who asks from you, then [47] the right of him from whom you ask, then the right of [48] him who does something evil to you through word or deed, or [49] him who makes you happy through word or deed, intentionally or unintentionally, then [50] the right of the people of your creed, then [51] the right of the people under your protection, then all rights in the measure of the causes of the states and the occurrence of events.

Therefore happy is he whom Allah aids in the rights which He has made incumbent upon him and whom He gives success therein and points in the proper direction!

A. Rights of Allah Against Oneself

[1] The greatest right of Allah against you is that you worship Him without associating anything with Him. When you do that with sincerity (ikhlas), He has made it binding upon Himself to give you sufficiency in the affair of this world and the next.

[2] The right of yourself (nafs) against you is that you employ it in obeying Allah; then you deliver to your tongue its right, to your hearing its right, to your sight its right, to your hand its right, to your leg its right, to your stomach its right, to your private part its right, and you seek help from Allah in all that.

[3] The right of the tongue is that you consider it too noble for obscenity, accustom it to good, refrain from any meddling in which there is nothing to be gained, express kindness to the people, and speak well concerning them.

[4] The right of hearing is to keep it pure from listening to backbiting (ghiba) and listening to that to which it is unlawful to listen.

[5] The right of sight is that you lower it before everything which is unlawful to you and that you take heed whenever you look at anything.

[6] The right of your hand is that you stretch it not toward that which is unlawful to you.

[7] The right of your two legs is that you walk not with them toward that which is unlawful to you. You have no escape from standing upon the narrow bridge (al-sirat [over hell]), so you should see to it that your legs do not slip and cause you to fall into the Fire.

[8] The right of your stomach is that you make it not into a container for that which is unlawful to you and you eat no more than your fill (shib�).

[9] The right of your private part (farj) is that you protect it from fornication and guard it against being looked upon.

B. Right Of Acts

[10] The right of your ritual prayer (salat) is that you know that it is an arrival before Allah and that through it you are standing before Him. When you know that, then you will stand in the station of him who is lowly, vile, beseeching, trembling, hopeful, fearful, and abased, and you will magnify Him who is before you through stillness and dignity. You will approach the prayer with your heart and you will perform it according to its bounds and its rights.

[11] The right of the hajj is that you know it is an arrival before your Lord and a flight to Him from your sins; through it your repentance is accepted and you perform an obligation made incumbent upon you by Allah.

[12] The right of fasting is that you know it is a veil which Allah has set up over your tongue, your hearing, your sight, your stomach, and your private part to protect you from the Fire. If you abandon the fast, you will have torn Allah�s protective covering away from yourself.

[13] The right of charity (sadaqa) is that you know it is a storing away with your Lord and a deposit for which you will have no need for witnesses. If you deposit it in secret, you will be more confident of it than if you deposit it in public. You should know that it repels afflictions and illnesses from you in this world and it will repel the Fire from you in the next world.

[14] The right of the offering (hady) is that through it you desire Allah and you not desire His creation; through it you desire only the exposure of your soul to Allah�s mercy and the deliverance of your spirit on the day you encounter Him.

C1. Rights Of Leaders

[15] The right of the possessor of authority (sultan) is that you know that Allah has made you a trial (fitna) for him. Allah is testing him through the authority He has given him over you. You should not expose yourself to his displeasure, for thereby you cast yourself by your own hands into destruction and become his partner in his sin when he brings evil down upon you.

[16] The right of the one who trains you (sa�is) through knowledge is magnifying him, respecting his sessions, listening well to him, and attending to him with devotion. You should not raise your voice toward him. You should never answer anyone who asks him about something, in order that he may be the one who answers. You should not speak to anyone in his session nor speak ill of anyone with him. If anyone ever speaks ill of him in your presence, you should defend him. You should conceal his faults and make manifest his virtues. You should not sit with him in enmity or show hostility toward him in friendship. If you do all of this, Allah�s angels will give witness for you that you went straight to him and learned his knowledge for Allah�s sake, not for the sake of the people.

[17] The right of him who trains you through property is that you should obey him and not disobey him, unless obeying him would displease Allah, for there can be no obedience to a creature when it is disobedience to Allah.

C2. Rights Of Subjects

[18] The right of your subjects through authority is that you should know that they have been made subjects through their weakness and your strength. Hence it is incumbent upon you to act with justice toward them and to be like a compassionate father toward them. You should forgive them their ignorance and not hurry them to punishment and you should thank Allah for the power over them which He has given to you.

[19] The right of your subjects through knowledge is that you should know that Allah made you a caretaker over them only through the knowledge He has given you and His storehouses which He has opened up to you. If you do well in teaching the people, not treating them roughly or annoying them, then Allah will increase His bounty toward you. But if you withhold your knowledge from people or treat them roughly when they seek knowledge from you, then it will be Allah�s right to deprive you of knowledge and its splendour and to make you fall from your place in people�s hearts.

[20] The right of your wife (zawja) is that you know that Allah has made her a repose and a comfort for you; you should know that she is Allah�s favour toward you, so you should honour her and treat her gently. Though her right toward you is more incumbent, you must treat her with compassion, since she is your prisoner (asir) whom you feed and clothe. If she is ignorant, you should pardon her.

[21] The right of your slave (mamluk) is that you should know that he is the creature of your Lord, the son of your father and mother, and your flesh and blood. You own him, but you did- not make him; Allah made him. You did not create any one of his limbs, nor do you provide him with his sustenance; on the contrary, Allah gives you the sufficiency for that. Then He subjugated him to you, entrusted him to you, and deposited him with you so that you may be safeguarded by the good you give to him. So act well toward him, just as Allah has acted well toward you. If you dislike him, replace him, but do not torment a creature of Allah. And there is no strength save in Allah.

C3. Rights Of Womb Relatives

[22] The right of your mother is that you know that she carried you where no one carries anyone, she gave to you of the fruit of her heart that which no one gives to anyone, and she protected you with all her organs. She did not care if she went hungry as long as you ate, if she was thirsty as long as you drank, if she was naked as long as you were clothed, if she was in the sun as long as you were in the shade. She gave up sleep for your sake, she protected you from heat and cold, all in order that you might belong to her. You will not be able to show her gratitude, unless through Allah�s help and giving success.

[23] The right of your father is that you know that he is your root. Without him, you would not be. Whenever you see anything in yourself which pleases you, know that your father is the root of its blessing upon you. So praise Allah and thank Him in that measure. And there is no strength save in Allah.

[24] The right of your child is that you should know that he is from you and will be ascribed to you, through both his good and his evil, in the immediate affairs of this world. You are responsible for what has been entrusted to you, such as educating him in good conduct (husn al-adab), pointing him in the direction of his Lord, and helping him to obey Him. So act toward him with the action of one who knows that he will be rewarded for good doing toward him and punished for evildoing.

[25] The right of your brother is that you know that he is your hand, your might, and your strength. Take him not as a weapon with which to disobey Allah, nor as equipment with which to wrong Allah�s creatures. Do not neglect to help him against his enemy or to give him good counsel. If he obeys Allah, well and good, but if not, you should honour Allah more than him. And there is no strength save in Allah.

D. Rights Of Others

[26] The right of your master (mawla) who has favoured you [by freeing you from slavery] is that you know that he has spent his property for you and brought you out of the abasement and estrangement of bondage to the exaltation and comfort of freedom. He has freed you from the captivity of possession and loosened the bonds of slavehood from you. He has brought you out of prison, given you ownership of yourself, and given you leisure to worship your Lord. You should know that he is the closest of Allah�s creatures to you in your life and your death and that aiding him with your life and what he needs from you is incumbent upon you. And there is no strength save in Allah.

[27] The right of the slave (mawla) whom you have favoured [by freeing him] is that you know that Allah has made your freeing him a means of access to Him and a veil against the Fire. Your immediate reward is to inherit from him-if he does not have any maternal relatives-as a compensation for the property you have spent for him, and your ultimate reward is the Garden.

[28] The right of him who does a kindly act (dhu l-ma�ruf) toward you is that you thank him and mention his kindness; you reward him with beautiful words and you supplicate for him sincerely in that which is between you and Allah. If you do that, you have thanked him secretly and openly. Then, if you are able to repay him one day, you repay him.

[29] The right of the muezzin is that you know that he is reminding you of your Lord, calling you to your good fortune, and helping you to accomplish what Allah has made obligatory upon you. So thank him for that just as you thank one who does good to you.

[30] The right of your imam in your ritual prayer is that you know that he has taken on the role of mediator between you and your Lord. He speaks for you, but you do not speak for him; he supplicates for you, but you do not supplicate for him. He has spared you the terror of standing before Allah. If he performs the prayer imperfectly, that belongs to him and not to you; but if he performs it perfectly, you are his partner, and he has no excellence over you. So protect yourself through him, protect your prayer through his prayer, and thank him in that measure.

[31] The right of your sitting companion (jalis) is that you treat him mildly, show fairness toward him while vying with him in discourse, and do not stand up from sitting with him without his permission. But it is permissible for him who sits with you to leave without asking your permission. You should forget his slips and remember his good qualities, and you should tell nothing about him but good.

[32] The right of your neighbour (jar) is that you guard him when he is absent, honour him when he is present, and aid him when he is wronged. You do not pursue anything of his that is shameful; if you know of any evil from him, you conceal it. If you know that he will accept your counsel, you counsel him in that which is between him and you. You do not forsake him in difficulty, you release him from his stumble, you forgive his sin, and you associate with him generously. And there is no strength save in Allah.

[33] The right of the companion (sahib) is that you act as his companion with bounty and in fairness. You honour him as he honours you and you do not let him be the first to act with generosity. If he is the first, you repay him. You wish for him as he wishes for you and you restrain him from any act of disobedience he might attempt. Be a mercy for him, not a chastisement. And there is no strength save in Allah.

[34] The right of the partner (sharik) is that if he should be absent, you suffice him in his affairs, and if he should be present, you show regard for him. You make no decision without his decision and you do nothing on the basis of your own opinion, but you exchange views with him. You guard his property for him, and you do not betray him in that of his affair which is difficult or of little importance, for Allah�s hand is above the hands of two partners as long as they do not betray each other. And there is no strength save in Allah.

[35] The right of your property (mal) is that you take it only from what is lawful and you spend it only in what is proper. Through it you should not prefer above yourself those who will not praise you. You should act with it in obedience to your Lord and not be miserly with it, lest you fall back into regret and remorse while suffering the ill consequence. And there is no strength save in Allah.

[36] The right of him to whom you owe a debt (al-gharim alladhi yutalibuka) is that, if you have the means, you pay him back, and if you are in straitened circumstances, you satisfy him with good words and you send him away with gentleness.

[37] The right of the associate (khalit) is that you neither mislead him, nor act dishonestly toward him, nor deceive him, and you fear Allah in his affair.

[38] The right of the adversary (khasm) who has a claim against you is that, if what he claims against you is true, you give witness to it against yourself. You do not wrong him and you give him his full due. If what he claims against you is false, you act with kindness toward him and you show nothing in his affair other than kindness; you do not displease your Lord in his affair. And there is no strength save in Allah.

[39] The right of the adversary against whom you have a claim is that, if your claim against him is true, you maintain polite moderation in speaking to him and you do not deny his right. If your claim is false, you fear Allah, repent to Him, and abandon your claim.

[40] The right of him who asks you for advice (mustashir) is that, if you consider that he has a correct opinion, you advise him to follow it, and if you do not consider it so, you direct him to someone who does consider it so.

[41] The right of him whom you ask for advice (mushir) is that you do not make accusations against him for an opinion which does not conform to your own opinion. If it conforms to it, you praise Allah.

[42] The right of him who asks your counsel (mustansih) is that you give him your counsel, but you conduct yourself toward him with compassion and kindness.

[43] The right of your counsellor (nasih) is that you act gently toward him and give ear to him. If he presents you with the right course, you praise Allah, but if he does not agree with you, you show compassion toward him and make no accusations against him; you consider him to have made a mistake, and you do not take him to task for that, unless he should be deserving of accusation. Then attach no more importance to his affair. And there is no strength save in Allah.

[44] The right of him who is older than you (kabir) is that you show reverence toward him because of his age and you honour him because he entered Islam before you. You leave off confronting him in a dispute, you do not precede him in a path, you do not go ahead of him, and you do not consider him foolish. If he should act foolishly toward you, you put up with him and you honour him because of the right of Islam and the respect due to it.

[45] The right of him who is younger (saghir) is that you show compassion toward him through teaching him, pardoning him, covering his faults, kindness toward him, and helping him.

[46] The right of him who asks (sa�il) from you is that you give to him in the measure of his need.

[47] The right of him from whom you ask is that you accept from him with gratitude and recognition of his bounty if he gives, and you accept his excuse if he withholds.

[48] The right of him through whom Allah makes you happy (surur) is that you first praise Allah, then you thank the person.

[49] The right of him who does evil to you is that you pardon him. But if you know that your pardon will harm him, you defend yourself. Allah says, Whosoever defends himself after he has been wronged - against them there is no way (42:41).

[50] The right of the people of your creed (milla) is harbouring safety for them, compassion toward them, kindness toward their evildoer, treating them with friendliness, seeking their well-being, thanking their good-doer, and keeping harm away from them. You should love for them what you love for yourself and dislike for them what you dislike for yourself. Their old men stand in the place of your father, their youths in the place of your brothers, their old women in the place of your mother, and their young ones in the place of your children.

[51] The right of the people under the protection [of Islam] (dhimma) is that you accept from them what Allah has accepted from them and you do no wrong to them as long as they fulfil Allah�s covenant.

[1] i.e. the Ka�ba

[2] i.e. the Prophet Muhammad (s.a.w.a.)

[3] Other dates mentioned are 33/653-4, 36/656-7, 37/657-8, 50/670

[4] Her name has also been given as Shah-Zanan, Sulaafa, Ghazaala, and Shahr-Banuya, among others.

[5] Muh�sin al-Ameen al-A�mili, A�yan as-Sheea�h, Damascus, 1935, IV, 189.

[6] From Shaykh as-Sadooq, al-Khisal; quoted in al-Ameen, A�yan, IV, 195. The same is quoted from Bin Shahraashoob�s Manaqib in Bih�ar al-Anwar, XLVI, 108; Cf. similar accounts, Ibid, pp. 108-10

[7] This title is said to have been bestowed upon him by the great jurist and traditionist Bin Shihab az-Zuhri (S.H.M. Jafri, the Origins and Early Development of Sheea�h Islam, Beirut, 1979, p. 246), who also called him the best of the Hashimites and narrated many Hadeeths from him (W. Madelung, art. A�li bin Al-Husain�, Encyclopedia Iranica, I, 850.)

[8] The most detailed collection of accounts concerning him is found in Bih�ar Al-Anwar, XLVI, 2-209. See also Al-Mufeed, Kitab Al-Irshaad, transl. I.K.A. Howard, London, 1981, pp. 380-92.

[9] Cf. Jafri, Origins, pp. 238 ff.

[10] Other dates given range from 112/731-2 to 126 743-4 (Jafri, Origins, p. 255)

[11] For the first opinion, Cf. Sayyid A�likhan, Riyaz� As-Salikeen, commentary on the preface of the Sah�eefa, verse 20; for the second, Cf. Agha Najafi in his introduction to the Sah�eefa mentioned in the following note.

[12] Cf. the introductions of Sayyid Muhammad Mishkat and Sayyid Shihab al-Deen Mara�shi (Agha Najafi) to As-Sah�eefah Al-Kamila As-Sajjadeeya, Tehran 1361/1942; same text with Persian translation of text and introductions by S�adr Ad-Deen Balaghi, Tehran 1369/1950.

[13] Cf. Majlisi, Bih�ar, LXXXVII p. 133-4.

[14] In Bih�ar Al-Anwar (XCI 142-53), Majlisi quotes these fifteen Munajat from Al-Kitaib Al-A�teeq Al-Gharavi. In his introduction (Bih�ar, 1, 16) he explains that this is a prayer book which he found in Ghari (the district of Najaf where Ali (a.s.) is buried) and that it was compiled by one of the ancient authorities in Hadeeth Ba�z� Qudamaa� Al-Muhadditheen).

[15] Lithographed in Iran as well as in Bombay (1311/1893-4).

[16] Damascus, 1330/1912. A fourth Sah�eefa was compiled by Meerza Husayn Bin Muhammad Taqi Noori (d. 1320/1902) and was printed in Iran, and a sixth by Muhammad Salih Al-Mazandarani Al-H�a-iri (for these six, see Agha Buzurg Tehrani, Ad�-d�areeah�h Ila Tasaneef As-Sheea�h, s.v. As-Sah�eefah As-Sajjadeeya). Others have been comiled by such contemporary scholars as Haj Shaykh Muhammad Baqir Bin Muhammad Hasan Birjandi Qaaini, Shaykh Hadi Bin Abbas Ali Kashif Al-Ghitaa Najafi, and Haj Meerza Ali Husyn Marashi Shahristani Haa-iri (Cf. Agha Najafi�s introduction to the Sah�eefa).

[17] Tehrani, Ad�-D�areea�h, s.v. Sah�eefa As-Sajjadeeya

[18] Muslim Devotions, London, 1961, XVI.

[19] For references to the �right� of the Prophet�s Household to the Imamate to their special Cf. Supplication 26.1; 42.5

[20] A note appended to Sha�ranee�s edition and translation tells us that it was copied from a manuscript written, collated, corrected, and signed by Shaykh Bahaa-ee�; the text is identical to that which goes back to Majlisi.

[21] Cf. Mishkat�s introduction to As-Sah�eefah As-Sajjadeeya

[22] Ibid. The Mishkat edition was collated with Majlisi�s autograph.

[23] Cf. Chitick, art. �Zikr,� Encyclopedia of Religion, New York, 1987, IV. 341-4.

[24] Cf. Al-Ghazali�s �Book of invocations and supplications, in his Ih�yaa Uloom Al-Din, translated by K. Nakamura, Ghazali on Prayer, Tokyo, 1973.

[25] Holy Quran, 7:55

[26] Holy Quran, 17:110

[27] Holy Quran, 40:14

[28] Holy Quran, 40:60

[29] Holy Quran, 2:186

[30] Tirmizi

[31] Muslim

[32] Muslim

[33] Tirmizi

[34] From Mishkat Al-Masabeeh; Cf. the translation of this work by J. Robson, Lahore, 1963-5, pp. 471-5.

[35] Holy Quran, 4:147

[36] Holy Quran, 8:33

[37] Holy Quran, 25:77

[38] Majlisi, Behaar Al-Anwar XC, 288-94

[39] For a good cross section of the Prophetic supplications provided in the most authentic Sunni sources, Cf. Mishkat Al-Masabeeh, pp. 486-534

[40] Published in many editions. For a good cross section of Shia supplication, excluding the main prayers of the Sah�eefa, CF. Behaar, XL-XLII.

[41] Holy Quran, 7:23

[42] Holy Quran, 7:16

[43] Bukhaari, Riqaaq 38.

[44] On of the reasons for Islam�s avoiding explicit expressions of this point of view is the danger of Shirk or associating others with Allah, which it perceives in Christianity�s divinization of Christ or in some of its own sectarian movements, such as the Ghulaat among the Shias.

[45] As Bin Al-Arabi often reminds us: �it is impossible for realities to change, so the servant is always servant, and the Lord always Lord. Allah remains Allah, and the creature creature (Al-Futooh�aat Al-Makkeeya, Beirut, n.d. 11, 371.5). No one has ever suggested that the Prophet Muhammad, because he has attained to the greatest perfection possible for any human being, ceases by that fact to be allah�s servant�. He will always be so inasmuch as he is Muhammad, even if he dwells in the supreme identity at the same time.

[46] For a catalogue of these terms, Cf. Padwick, Muslim Devotions, pp. 189-97.

[47] Mark 10:18

[48] Only after full actualization of the difference can there be any hope for the realization of identity. The more intense the affirmation of the ego�s otherness and sinfulness, the more fully the divine attributes are reflected in the purified mirror of the soul.

[49] Holy Quran, 35:28

[50] A three-fold division of virtues is found in many classical Sufi texts which discuss the stations of the travelers on the path to Allah, such as An-s�aree�s Manazil As-Saa-ireen (Cf. the text and translation by S. De Laugier De beaurecueil, Les, Etapes Des Iteinerants Vers Dieu, Cairo, 1962). For a selection of classical texts in which virtues are frequently analyzed in this manner, see Jawad Noor-bakhsh, Sufism, Repentance, Abstinence, Renunciation, Wariness, Humility, Humbleness, Sincerity, Constancy, Courtesy, London, 1987.

[51] Padwick sometimes alludes to this point in Muslim Devotions, e.g. p. 178.

[52] Cf. the words of Bin Al-Arabi �If mankind had been left with rational proofs � which, in the opinion of the rational thinkers [i.e., the theologians], establish knowledge of Allah�s Essence, showing that �He is not like this� and �not like that� � no one would ever have loved Allah. But the divine reports came on the tongues of the revealed religions that �He is like this� and �He is like that�, mentioning affairs which outwardly contradict rational proofs. He made us love Him through these affirmative attributes� (Al-Futoohaat Al-Makkeeya, 11, 326.13). This work develops the theme of the contrast between the rational approach of the theologians and the imaginative approach of revelation in great detail. Cf. my forthcoming book on Bin Al-Arabi.

[53] Holy Quran, 2:115

[54] Holy Quran, 57:3

[55] Holy Quran, 50:16

[56] Other early forms of literature written by spiritual authorities also demonstrate a practical concern with the soul�s growth and development. Not all of this literature emphasizes Allah�s mercy; many of the early figures known as �Ascetics� were far more concerne with His wrath and emphasized the awe and the fear which is the proper response of the human soul to the divine majesty. But these works share with the devotional literature a fundamental concern with inwardness.

[57] Found in most of the standard sources, e.g. Muslim, Salat 222; Darimi, Salat 148; Tirmizi, Da�awaat 75, 112. Cf. Padwick, Muslim Devotions pp. 90-3. For allusions to it in the Saheefa, see10.1-2, 48.13, 60.1, 73.1; part of it is quoted in 60.5.

[58] Holy Quran,7:156, 40:7

[59] The Hadeeth is found in several versions, in Bukhaari, Muslim, and other standard sources. Cf. Wensinck, Concordance, IV, 526.3; Graham, Divine Word, 184-5.

[60] Allah�s precedent mercy explains why even most theologians agreed that the torment of hell cannot be everlasting. �In general � the non-eternity of the Fire has prevailed in the understanding of the Muslim community, supported by Al-Ashari�s opinion that punishment is not of unlimited duration.� J. I. Smith and Y. Y. Haddad, The Islamic Understadning of Death and Resurrection, Albany, 1981, p. 95.

[61] Muslim Devotions, p. XXVIII.

[62] Holy Quran, 73.3

[63] Holy Quran, 39:53

[64] Behaar, LXXV, 153

[65] Muslim Devotions, p. 204 Cf. Supplication 32.10, 39.6, 63.9.

[66] Holy Quran, 31.10

[67] Holy Quran, 12.13

[68] It is particularly in this respect that the present translation differs from that of Sayyid Ahmad Ali Mohani (The Sah�eefatul-Kamila, originally published in Lucknow in 1929-31; second edition, revised by M. A. H. Khan, Lucknow, 1969-70. Several other editions have also appeared).

[69] Sayyid Najm al-Din is not known other than in this text, but the commentators point out that this has no negative effect on the chain since the text is mutawatir and of unquestioned authority. This is a chain of permission and not of transmission; in other words, the text itself has reached us by many different routes, but permission to teach the present text in this exact form was handed down by the figures being mentioned. The reason this particular chain is mentioned was suggested in the introduction. I would add that it is inconceivable that this chain is a deliberate forgery, since no forger can have been so incompetent. Of the twelve figures mentioned (at the beginning and in the second chain toward the end of the preface), five are unknown, four cannot be identified with certainty, and one is known to have been unreliable.

[70] There is some confusion as to the identity of the �us� at the beginning of this chain, because it might be either of two scholars who figure in the various chains of transmission of the Saheefa. Shaykh-i Baha�i, one of the many authors of commentaries on the Saheefa, maintains that �us� refers to Ali ibn al-Sukun (i.e., Abul-Hasan Ali ibn Muhammad ibn Muhammad ibn Ali ibn Muhammad ibn Muhammad ibn al-Sukun al-Hilli, (d. c. 606/1209). In his glosses on the Saheefa, Mir Damad writes that it is �Amid al-Ru�asa� Hibat Allah ibn Hamid ibn Ahmad ibn Ayyub al-Hilli (d. 610/1213-14). To prove his point he quotes from the manuscript of al-Shaheed al-Awwal, who had collated his copy with that of Ibn al-Sukun, on which �Amid al-Ru�asa� had made certain annotations in the year 603/1206. Cf. Aqa Buzurg, al-Dhari�a, s.v. Al-Saheefat al-Sajjadiyya.

[71] He was the son-in-law of Shaykh al-Ta�ifa Abu Ja�far al-Tusi (d. 460/1067-8) and an official at the shrine of Ali in Najaf.

[72] Sayyid Alikhan writes that al-Ukbari does not seem to be mentioned in the books of Shia biographies, but al-Sam�ani mentions him in al-Ansab (adding ibn al-Husain to his name after ibn Ahmad) and gives his date of death as 472/1079-80.

[73] Sayyid Alikhan quotes four sources on Abul-Mufazzal as a muhaddis, all of which question his reliability: Najashi, Shaykh al-Ta�ifa al-Tusi, Ibn al-Ghada�iri, and Ibn Dawud

[74] Najashi praises his reliability and mentions a number of works by him. He died in 308/921 at the age of more than ninety (Sayyid Alikhan).

[75] According to Sayyid Alikhan, nothing is known about him. In his notes on his Persian translation, Sha�rani suggests that here some of the authorities originally mentioned in the text may have been dropped, since only three figures are mentioned over a period of 251 years.

[76] Najashi mentions an Ali ibn al-Nu�man al-A�lam al-Nakhai who was a companion of the eighth Imam, Ridha (d. 203/818).

[77] Neither Umayr ibn Mutawakkil nor his father Mutawakkil ibn Harun are known. However both Najashi and Shaykh al-Tusi speak of al-Mutawakkil ibn Umayr ibn al-Mutawakkil as the transmitter of the Saheefa from Yahya ibn Zayd, and they provide a chain of authority leading from him to themselves different from that in the present text. As Sha�rani points out (Saheefa, p. 5), given their early dates and their agreement, the name they provide is to be preferred over the Present text.

[78] This would have been in the year 122/740. As explained in the introduction, after the death of Zain al-Abidin (a.s.)�s son and successor, Muhammad al-Baqir (a.s.), his son Zayd revolted against the Umayyad authorities and was killed. According to the account being related here, Mutawakkil ibn Harun (or more properly, Mutawakkil ibn Umayr) met Zayd�s son Yahya shortly before he was killed while continuing his father�s revolt

[79] 13:39. According to Sayyid Alikhan, by quoting this verse, Yahya is suggesting that even if this is the divine command known to al-Sadiq, Allah may change it. This is the Shia doctrine of bad�a, according to which Allah may appear to change His decree for His creatures. Imam Ja�far (a.s.) himself quotes this verse to prove the possibility of bad�a.

[80] As noted in the introduction, the use here of the expression Al-Saheefat al-Kamela suggests that the Saheefa was called by this term from earliest times. In explaining the expression, Sayyid Alikhan quotes a passage employing it from Maalim al-ulama of Ibn Shahrashub (d. 588/1192).

[81] In notes to his Persian translation, Sha�rani tells us that the term meant a scroll wound around an iron rod, on the ends of which were placed iron locks, often sealed with wax.

[82] Muhammad is better known as al-Nafs al-Zakiyya. He was designated as the Mahdi by his father and many swore allegiance to him, including al-Mansur, who later became the first Abbasid caliph. Muhammad and Ibrahim revolted with a good deal of popular support when the Abbasids tried to make them accept their authority. Muhammad, who was supported by the people of Medina, was killed in a fierce battle in 145/762, and Ibrahim, who was supported by the Zaydite and Mo�tazilite circles of Kufa and Basra, was killed a few months later. Cf. Ja�fari, The Origins and Early Development, pp. 269-71, 275-6.

[83] Isma�il was the eldest son of Imam Ja�far (a.s.) and his designated successor. However, he died before his father, who then appointed his second son Musa as the Imam after himself. The Isma�ilis follows Isma�il as Imam rather than Musa (a.s.) maintaining that the former�s appointment was valid and that the imamate remained in his family.

[84] Holy Quran, 4:58

[85] An oft-repeated formula found in many hadees.

[86] 17:60. The Qur�an commentators offer at least three possible interpretations for this vision. Concerning the third, Bayzawi writes �It is also said that the Prophet (s.a.w.a.) saw a group of the Umayyads climbing his pulpit and jumping upon it like monkeys. So he said �This is their share of this world; they will be given it for accepting Islam�. According to this interpretation, what is meant by a trial for men is what happened during their time� (Anwar al-tanzil, commentary on 17:60). The Shia commentator Tabarsi also offers this as a third possibility, providing two hadees to support it (Majma al-bayan). Sayyid Alikhan quotes from Bayzawi and others to support this interpretation, while offering Ibn Abbas among others as authority for the statement that the �accursed tree� refers to the Umayyads.

[87] 97:1-3. Tirmizi offers a hadees going back to al-Hasan ibn Ali that supports this interpretation of one thousand months as referring to the Umayyads (Tafsir sura 97, 1).

[88] Holy Quran, 14:28-9

[89] i.e., the Twelfth Imam, he who will �stand up� (Qa�im) in the Truth for the Truth and defeat the enemies of the Truth

[90] The speaker here is al-Ukbari (above, verse 3), who is now relating another chain through which he received the Saheefa from Abul-Mufazzal (verse 3)

[91] He is unknown in the books of biography

[92] He is also unknown

[93] In other words, the chapter headings as mentioned in the text, which are often slightly different from the chapter headings mentioned above, are in al-Hasani�s words (that is, al-Sharif Aba Abd Allah, mentioned in verse 4)

[94] Here again by �us� is meant al-Ukbari

[95] Holy Quran, 53:31

[96] Holy Quran, 21:23

[97] Allusion to 89:15: As for man, whenever his Lord tries him, and honours him, and favours him....

[98] Holy Quran, 25:46

[99] The interworld (barzakh) is the abode in which a person dwells between death and the Day of Resurrection

[100] The Witnesses, mentioned in 1l:20 and 40:54, are the angels, prophets, Imams, and faithful whom Allah appoints to give witness concerning the deeds of men at the Resurrection

[101] Holy Quran, 45:21

[102] Holy Quran, 44:41

[103] �Illiyun�, mentioned in 83:18 and 19, and deriving from a root meaning �high� or �exalted�, is said to be the highest level of paradise, or a book in paradise wherein the deeds of the righteous are recorded

[104] Holy Quran, 83:20-21

[105] Cf. 75:7

[106] Cf. 3:106

[107] Several Qur�anic verses mention the fact that Allah has subjected everything in the heavens and the earth to mankind, e.g., 14:33, 16:12, 31:20, 45:13

[108] Cf. 2:286: Our Lord, charge us not with a load such as Thou didst lay upon those before us

[109] Holy Quran, 2:286

[110] Allusion to such passages as 2:286: Allah charges no soul save to its capacity

[111] Allusion to 9:33 and 61:9: It is He who has sent His Messenger with the guidance and the religion of truth, that He may uplift it above every religion though the idolaters be averse

[112] As Sayyid Alikhan points out, there is an allusion here to the hadees of �mediation� (wasila) according to one version of which the Prophet said: �Mediation is a degree with Allah in the Garden, and there is no degree higher than it, so pray to Allah to give me the mediation� (Ahmad III, 83). The fact that this is what the Imam has in mind is confirmed by his reference to �intercession� in verse 25 (on the relationship between these two, cf. note 172)

[113] On the Prophet�s intercession, cf. Padwick, Muslim Devotions pp. 37 ff. and Encyclopaedia of Islam (old edition), �Shafa�a�. The commentator points out here that the Prophet�s intercession alluded to in the Qur�an as his �praiseworthy station� (17:79) - will be of several types, including the raising of those who are already in paradise to higher degrees. Hence there is no contradiction between the sinlessness of the Imams on the one hand and the Prophet�s interceding for them on the other

[114] Cf. 25:70: On Resurrection Day... Allah will change the evil deeds [of those who repent, have faith, and do righteous works] into good deeds

[115] The bearers of the Throne are said to be four angels, one on each corner of the Throne, who will be aided by four more on the Day of Resurrection. Hence the Qur�an says: Upon that day eight shall bear above them the Throne of thy Lord (69: I7). On the various kinds of angels, see S. Murata, �The Angels,� in S.H. Nasr (ed.), Islamic Spirituality: Foundations New York, 1987, pp. 324-44

[116] Cf. 81:20

[117] The veils meant here are those referred to in the hadees often quoted in Sunni sources: �Allah has seventy� - or �seventy thousand� - �veils of light and darkness; were they to be removed, the glories of His face would incinerate everything perceived by the creatures� eyes.� Shia sources add several parallel hadees from the Prophet and the Imams (see Behaar al-Anwar v, 39-47, Bab al-hujub wa l-astar wa l-suradiqat). Cf. Supplication 50.5, where mention is made of Allah�s �splendour masked by the veils�

[118] Cf. 17:85

[119] Cf. 69:17

[120] Cf. 80:16

[121] i.e., the scribes and writers who record peoples� deeds in this world, cf. 82:11

[122] The two angels, mentioned in many hadees who question the dead on the first night in the grave

[123] An angel who, according to some hadees is the first to enter the grave with the dead person, telling him to write out his deeds on his shroud with his saliva as ink and his finger as pen

[124] A house in the celestial spheres mentioned in 52:4 and located directly above the Ka�ba

[125] The angel in charge of the Fire

[126] The angel in charge of paradise

[127] Holy Quran, 66:6

[128] Holy Quran, 13:24

[129] Holy Quran, 69:30

[130] Cf. 16:85

[131] 50:21; the driver and witness are also angels

[132] Holy Quran, 35:29

[133] Holy Quran, 59:10

[134] The Qur�an often mentions Allah�s scheming and devising, usually in answer to the trickery and deception of the evildoers. For example: They are scheming, and I am scheming. So respite the unbelievers; delay with them for a time (86:15); They devised, and Allah devised, and Allah is the best of devisers (3:54)

[135] Allah�s protecting the servant from Himself is for Him to guard him against His wrath. �Guidance to Allah� is guidance to His mercy, while being taken �far from Him� is to be subjected to wrath. Cf. the introduction and passages such as 48.13 and 73.1

[136] Holy Quran, 10:67

[137] Holy Quran, 17:12

[138] Allusion to 47:31: We shall assuredly try you until We know those of you who struggle and are steadfast, and try your records

[139] Holy Quran, 53:31

[140] Allusion to 6:96: He splits the sky into dawn

[141] Cf. above, 3.18

[142] Allusion to Satan�s words in the Qur�an (7:17): I shall come on them from before them and from behind them, from their rights hands and their left hands; Thou wilt not find most of them thankful

[143] Holy Quran, 2:207

[144] Holy Quran, 3:26

[145] The term �caprice� denotes any desire that is opposed to the truth or turns man away from the divine guidance. Who is further astray than he who follows his own caprice without guidance from Allah? (28:50) Obey not him whose heart We have made heedless of Our remembrance, so that he follows his own caprice (18:28). Allah addresses David with the command: Judge among men by the truth, and follow not caprice (38:26)

[146] Reference to 12:53: Surely the soul of man commands to evil, except inasmuch as my Lord has mercy

[147] Allusion to 30:54: Allah is He who created you of frailty

[148] Holy Quran, 77:20

[149] Reference to 27:62: He who responds to the distressed when he supplicates Him, and removes the evil

[150] Allusion to the principle enunciated in the well known hadees: �Allah�s mercy precedes His wrath�, a constant theme of the Saheefa, as pointed out in the introduction

[151] Allusion to such Qur�anic verses as Whosoever does evil, or wrongs himself, and then prays Allah�s forgiveness, he shall find Allah is All-forgiving, All-compassionate (4:110)

[152] Reference to such Qur�anic verses as Supplicate Me and I will respond to you (40:60), and When My servants ask from Me, I am near: I respond to the supplication of the supplicator when he supplicates Me (2:186)

[153] Cf. the hadees mentioned in the introduction: �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� (Muslim, Zikr 8)

[154] Holy Quran, 74:56

[155] Holy Quran, 3:26

[156] Reference to such Qur�anic verses as: O people, you are the poor toward Allah, and He is without need, praiseworthy (35:15)

[157] A case can be made for translating the word dhalim (wrongdoer) in the context of the present supplication as �oppressor� or �tyrant�, especially if we read the text as expressing the Imam�s relationships with the Umayyad authorities. However, the word dhulm along with its derivatives is an important and frequently used term in the Qur�an, and only the Qur�anic context can provide us with a reliable insight into the way the word must have been understood by Zain al-Abidin (a.s.) and his contemporaries. In the Qur�an, it is obvious that terms like �oppression� and �tyranny�, with their narrow political connotations, cannot begin to do justice to the wide range of meanings included in the primary Qur�anic significance, since oppression is merely one of many forms of human �wrongdoing�, an English term which is sufficiently vague and concrete to render the Qur�anic idea rather closely. According to the Qur�an, the basic meaning of dhulm is to deny the reality of Allah and the truth of His revelation and then to transgress the bounds, limits, laws, and statutes He has set down. This Qur�anic concept can clearly be perceived in such typical verses as the following:

� Who does greater wrong than he who bars Allah�s places of worship, so that His Name be not rehearsed in them, and strives to destroy them? (2:114);

� Who does greater wrong than he who conceals a testimony received from Allah? (2:140);

� Whosoever transgresses the bounds of Allah - those are the wrongdoers (2:229);

� And the unbelievers - they are the wrongdoers (2:254);

� Whoso judges not according to what Allah has sent down - they are the wrongdoers (5:45);

� Who does greater wrong than he who forges against Allah a lie, or cries lies to His signs? (7:37, 10:17);

� Who does greater wrong than he who, being reminded of the signs of his Lord, turns away from them? (18:57, 32:22);

� None denies Our signs but the wrongdoers (29:49);

� Do not associate others with Allah; to associate others with Allah is a mighty wrong (31:13);

� And whoso repents not, those - they are the wrongdoers (49:1l);

� Whoso trespasses the bounds of Allah has done wrong to himself (65:1).

In most of the cases in which the Imam employs the term in the Saheefa, the Qur�anic context is clear, and this is sufficient reason to maintain consistency of translation in the present supplication, where �oppression� might also be a valid translation. (For uses of the term in obvious Qur�anic contexts, cf. 1.12, 4.8, 8.4, 12.7, 12.11, 16.31, 24.11, 31.7, 37.8, 39.9, 42.16, 45.9, 45.47, 47.62, 47.132, 48.15, 51.14, 60.3, 63.8, 71.5; contexts which suggest �oppression� as a valid rendering include 20.7, 51.4, 68.1). The term dhulm is often used as the opposite of �adl or �justice�

[158] Some editions read yuhadirani for yuhasirani. The translation then becomes: �and overcome me in my rights�

[159] Allusion to such Qur�anic verses as: We shall surely destroy the wrongdoers (14:13); We have prepared for the wrongdoers a painful chastisement (25:37)

[160] Again reference to 27:62: He who responds to the distressed when he supplicates Him, and removes the evil

[161] A believer who cannot perform the obligatory acts of worship because of illness is credited with them in any case. The commentator cites a number of hadees to this effect, e.g.: �When the believer becomes sick, Allah says to the angel charged with him: �Write for him what you used to write when he was healthy��

[162] Holy Quran, 40:7

[163] 3:26

[164] The terms �wretchedness� (shiqa�) and �felicity� (sa�ada) refer to heaven and hell, not to the misery or happiness of this world

[165] Holy Quran, 3:26

[166] Reference to the principle enunciated in 2:264: O believers, void not your freewill offerings with obligation and harm, as one who expends of his substance to show off to men and believes not in Allah and the Last Day

[167] i.e., �Being gentle�. The expression is employed in 15:88 and 26:215

[168] That is, the return to Allah, alluded to with verbs from the same root in many Qur�anic verses, such as He originates creation, then He makes it return (10:4). The word ma�ad becomes a standard term in Islamic thought for �eschatology� and discussion of affairs having to do with the next world

[169] Allusion to 78: 21-23: Behold, Gehenna has become an ambush, for the insolent a resort, therein to tarry for ages....

[170] Here the word �guardianship� (wilaya) probably does not have a technical sense (on which, see note 219), but is employed in a more general sense as in the title to Supplication 5

[171] Holy Quran, 2:201

[172] Cf. 11:56: There is no creature that crawls, but He takes it by the forelock

[173] This sentence goes back to a prophetic saying (Ahmad, 1, 391 and 402)

[174] Allusion to 2:197: Take provision, but the best provision is reverent fear

[175] Holy Quran, 3:26

[176] Holy Quran, 6:122

[177] i.e., unaffected by my own good pleasure or wrath in a given situation

[178] That is, the lesser pilgrimage to Mecca, made outside of the season of the hajj

[179] Holy Quran, 22:3

[180] Holy Quran, 11:56

[181] This passage can be read in two ways: In the more general interpretation, the �us� in �ennobled us� and �made incumbent upon us� refers to all Muslims, while in the more specific interpretation, it refers to the Imams. In the first case, the �rights� are those which all Muslims have in relationship to other Muslims, as explained, for example, in the Imam�s �Treatise on Rights�. In the second case, the rights are those of the Imams in respect to other Muslims. The commentator quotes among others the Prophet�s hadees of �seven rights� (see the introduction to the �Treatise on Rights�) to illustrate the first interpretation. If we read it the second way, then �the rights of the Imams are obvious, since all the rights which Allah has made obligatory upon the creatures for the Messenger of Allah are also obligatory for the Imams. Sufficient proof of this is provided by the Qur�anic verse: Obey Allah, and obey the Messenger and those in authority among you (4:59)� (Sayyid Alikhan)

[182] Cf. note 46

[183] Holy Quran, 45:22

[184] Holy Quran, 7:151

[185] One is tempted to translate shahawat as �lusts�, but the Qur�anic context shows that the objects of desire in themselves are not necessarily negative; the Qur�an blames only the fact that man allows himself to be occupied by them in lieu of Allah. For example, Decked out fair to men is the love of passions - women, children, heaped-up heaps of gold and silver, horses of mark, cattle, and tillage. That is the enjoyment of the present life; but Allah - with Him is the fairest resort (3:14). Arberry translates the term here as �lusts�, Pickthall as �joys�

[186] Cf. 12.10

[187] These four lines refer to 2:186 and 40:60

[188] Holy Quran, 2:201

[189] That is, those who recognize the Imamate of Zain al-Abidin (a.s.) and the other Imams. Cf. 47.64

[190] Sayyid Alikhan explains the expression as meaning: �Give them lutf (gracefulness, gentleness, subtlety) in their makr (guile, stratagem) so that their enemy will not become aware of their guile, for then it will be too subtle and fine to be perceived by the intellect and the understanding; so the meaning is that Allah should inspire them with careful watchfulness and excellence of artful stratagems.� He suggests that the text may also be interpreted to mean: Be kind and gentle to them in relation to the guile of their enemy, so that his guile will not harm them

[191] Holy Quran, 8:57

[192] The commentator devotes a long discussion to the word mihal, which occurs in the Qur�anic name of Allah, shadid al-mihal (13:13). It may signify, among others, cunning, guile, stratagem, planning, managing, power, strength, dispute, enmity, punishment, vengeance, chastisement

[193] This victory of a small army of Muslims over a much larger contingent of unbelievers took place in the year 2/623. Many accounts are given of how the angels also took part in the fighting, and it is said to be in reference to Badr that Allah says in the Qur�an, When thy Lord was revealing to the angels: �I am with you, so strengthen the faithful. I shall cast terror into the hearts of the unbelievers� (8:12).

[194] Holy Quran, 51:22-3

[195] Holy Quran, 40:60

[196] Holy Quran, 9:104, 42:25

[197] Holy Quran, 42:25

[198] Holy Quran, 2:222

[199] Allusion to the well-known prophetic saying: �Remorse is a repentance� (Ibn Maja, Zuhd 30; Ahmad I, 376, 423; VI, 264)

[200] Holy Quran, 2:128

[201] There is probably an allusion here to 3:103: You were upon the brink of a pit of Fire, and He rescued you from it

[202] Holy Quran, 3:26

[203] Reference to the Qur�anic account of Iblis, in which Iblis asks from Allah and is given permission to try to lead His servants astray until the Day of Resurrection (7:14-18, 15:36-43, 38:79-86)

[204] Reference to 59:16: Like Satan, when he said to man, �Disbelieve!� Then, when he disbelieved, he said: �Surely I am quit of you. Surely I fear Allah, the Lord of the worlds�

[205] Reference to 32:7: He originated the creation of man out of clay, then He fashioned his progeny of an extraction of mean water, then He shaped him and breathed His spirit into him

[206] Reference to a number of Qur�anic passages, especially 23:12-14: We created man of an extraction of clay, then We set him, a drop, in a receptacle secure, then We created of the drop a clot, then We created of the clot a tissue, then We created of the tissue bones, then We garmented the bones with flesh; thereafter We produced him as another creature

[207] As the commentators point out, this �placing� is connected to the Qur�anic doctrine of the transformation of evil deeds into good deeds, e.g.: Whosoever does that shall meet the price of sin... save him who repents, has faith, and does righteous works - those, Allah will change their evil deeds into good deeds (25:68-70)

[208] This is part of a hadees; cf. Lane, Arabic-English Lexicon, s.v. ibqa�

[209] Holy Quran, 3:26

[210] Holy Quran, 3:26

[211] Allusion to 4:59: O you who have faith, obey Allah, and obey the Messenger and those in authority among you!

[212] Holy Quran, 112

[213] Allusion to 25:40

[214] Literally, those who �deviate� from the right way

[215] Holy Quran, 2:285

[216] The commentator suggests that the expression shakartahu, �for which Thou showest gratitude�, which is found in most texts, means qabaltahu, �which Thou acceptest�. He adds that another ancient text has shukir bihi, �for which Thou art thanked�, and that this is clearer and more appropriate in the context. Cf. the similar passages in 46.6-7

[217] Allusion to such Qur�anic verses as Whoso brings a good deed shall have ten the like of it; and whoso brings an evil deed shall only be recompensed the like of it; they shall not be wronged Cf. 40:40

[218] Allusion to 2:222: Truly Allah loves those who repent

[219] The Persian translators read this as meaning, �pardon me (mara bibakhsh) in spite of my wrongdoing against myself�, and Mohani�s English translation agrees: �Pardon my soul despite its having worked to its own hurt.� However, this suggests a different reading. Hence I follow the interpretation of Sayyid A�likhan� who explains the text as follows: �The soul is pledged to fulfill the covenant which it has made with Allah. This covenant for which it is held accountable when it is sent down into this world, is that it must return to Allah safe from His displeasure, having observed His commandments and avoided stepping outside His paths which He established through the tongue of the Messenger of Allah. If the soul fulfills its covenant, it emerges from the ties or its pledge and its recompense is multiplied, just as Allah has said:

Whoso fulfills his covenant made with Allah, Allah will give him a mighty wage (48:10). But if he breaks the covenant and commits that which has been prohibited, he remains a pledge to his words, just as Allah has said:

Every soul shall be a pledge for what it has earned (74: 38)

Hence in this verse the Imam asks his Lord to be kind to him by releasing his soul from its pledge and giving it to him.�

[220] Reference to several Qur�anic names for the people of paradise. The Companions of the Right Hand are mentioned in 56:27, 38, 90, 91, and 74:39; the Secure in 27:89, 34:37, etc.; the Triumphant in 9:20, 23:111, 59:20; the Righteous in 2:130, 12:101, etc.

[221] Allusion to 4:174: We have sent down to you a manifest light

[222] Allusion to 5:48: We have sent down to thee the Book with the truth, confirming the Book that was before it, and guarding over it

[223] There are allusions here to several Qur�anic verses, including 4:174, 5:48, and 39:23

[224] The Qur�an calls itself a �separator� in 2:185, 3:4, and 25:1

[225] Allusion to the title given to itself by the Qur�an: �the Arabic recitation� (12:2, 20:113, et al.). To �make plain� (i�rab) also means to �express in Arabic�

[226] Cf. 41:3: A book whose signs have been distinguished as an Arabic Qur�an for a people having knowledge

[227] Cf. 76:23: Surely We have sent down the Qur�an on thee, a sending down

[228] Cf. 14:1: A book We have sent down to thee that thou mayest bring forth mankind from the shadows to the light by the leave of their Lord; cf. also 57:9, 65:11

[229] For the name �healing�, cf. 10:57 and 17:82

[230] Cf. 57:25

[231] According to Sayyid Alikhan, by �witnesses� the Imam means either those who bear witness to Allah�s Unity and to the prophets, since the Qur�an is their greatest proof, or the Prophet and his Household, who are (according to the Shia interpretation) the witnesses referred to in the verse Thus We appointed you a midmost nation that you might be witnesses to the people, and that the Messenger might be a witness to you (2:143)

[232] Here the prayer�s specific reference to the Imam�s own situation leads the commentators to suggest altering the text when it is recited. Sayyid Alikhan suggests that one should make the following changes: warrathtana -> warrathta awsiya�ahu; faddaltana -> faddaltahum; qawwaytana -> qawwaytahum; tarfa�ana -> tarfa�ahum. The meaning would then be: �Thou madest his executors the heirs of its knowledge as interpreters, Thou preferred them over him who is ignorant of its knowledge, and Thou gavest them strength to lift them above...�.

[233] Allusion to 20:130: Proclaim thy Lord�s praise.... in the watches of the night, and at the ends of the day

[234] Allusion to 59:21: If We had sent down the Qur�an upon a mountain, thou wouldst have seen it humbled, split asunder out of the fear of Allah

[235] Allusion to two Qur�anic verses: They shall be secure from terror on that day (27:89) and The Greatest Terror shall not grieve them (21:103)

[236] Allusion to 8: 6: As though they were being driven into death with their eyes open and 50:21: And death�s agony comes in truth.... And every soul will come, with it a driver and a witness

[237] Holy Quran, 75:26-7

[238] Allusion to 17:13: And every man - We have fastened to him the bird of omen upon his neck

[239] Cf. 1.14 and 3:106

[240] The �mediation� is mentioned in 5:35: O you who have faith, fear Allah and seek the mediation to Him. �Mediation� may mean simply the means of access to Allah, defined in terms of any work of obedience or pious act. But most commentators point out the verse�s connection to a well-known saying of the Prophet concerning �mediation� as the highest station of Paradise, and this in turn is normally defined as the permission Allah will give to the Prophet at the Resurrection to intercede for his community. The Prophet said: �When you hear the muezzin, repeat what he says, then call down blessings upon me. If someone calls down a blessing upon me, Allah will call down ten upon him. Then ask that I be given the mediation, for it is a station in the Garden suited only for one of Allah�s servants, and I hope to be that one. If anyone asks that I be given the mediation, my intercession for him will become lawful� (Muslim, Salat 11; Tirmidhi, Manaqib I; Abu Dawud, Salat 36; Ahmad II, 168, 265; III 83). Padwick discusses the connection between mediation and intercession in Muslim Devotions, Ch. 2, �The Prayer of Mediation� (the relationship between the two can be seen in the present work in 65.4-5, 66.3-4, 78.1). On the mediation of the Imams, see note 217

[241] Allusion to the �Pool of Abundance� in Paradise, which, according to several hadees, is the meaning of the �Abundance� which Allah gave to the Prophet as mentioned in 108:1

[242] Allusion to 36:39: And the moon - We have determined it by mansions, till it returns like an aged palm-bough

[243] Holy Quran, 2:185

[244] Holy Quran, 97:4-5

[245] Sayyid Alikhan offers four interpretations for this last clause, three given by earlier commentators and the fourth his own: (a) so that the acts of obedience and nearness-seeking of the angels will be less than ours; (b) so that none of the recording angels will bring the record of our sins except that they be less than the kinds of obedience and sorts of nearness seeking that we bring; (c) so that none of the angels will bring the works of the servants except that they be less than the kinds of obedience and sorts of nearness seeking that we bring; (d) so that none of the angels will bring our good works except that they be less than the good works that we ourselves bring. In support of the last reading he cites a hadees from one of the Imams: �The angel only writes down what it hears, but Allah has said, Remember thy Lord in thyself, in pleading and fear (7:205). So none knows the reward of the remembrance in the person�s self except Allah.� He concludes that the best interpretation is to say that the passage includes all four of these meanings

[246] Holy Quran, 23:11

[247] Holy Quran, 23:60

[248] Holy Quran, 23:61

[249] In other words, Thou art kind without the servants having done anything to deserve it. Cf. 12.3

[250] Holy Quran, 66:8

[251] Holy Quran, 6:160

[252] Holy Quran, 2:261

[253] Holy Quran, 2:245

[254] Holy Quran, 2:152

[255] Holy Quran, 14:7

[256] Holy Quran, 40:60

[257] Holy Quran, 97:3

[258] Holy Quran, 97:3

[259] That is, the Ramazan of the year that has just passed and that of the coming year

[260] That is, we have been afflicted by the hardship of having to fast. This interpretation follows Sayyid Alikhan�s reading; the Persian translators interpret the sentence to mean: �our being afflicted by grief at the passing of our month�, a reading which Sayyid Alikhan rejects

[261] i.e., that good pleasure and mercy

[262] Allusion to Qur�anic verses such as Truly Allah loves the repenters (2:222) and Allah is He who accepts repentance from His servants (9:104; cf. 42:25)

[263] Holy Quran, 3:26

[264] Allusion to 8:53: Allah would never change His favour that He conferred on a people until they changed what was within themselves

[265] Holy Quran, 3:26

[266] An oft-repeated formula found in many hadees

[267] The ninth of Zilhajj, the last day of the hajj, when the pilgrims occupy themselves with prayer at Mount �Arafa. Cf. Imam Husain�s long supplication for the day, translated in Chittick, A Shia Anthology, pp. 93-113

[268] Holy Quran, 1:2

[269] Cf. 15: 21-23: Naught is there, but its treasuries are with Us, and We send it not down but in a known measure... It is We who give life, and make to die, and it is We who are the inheritors

[270] Holy Quran, 42:11

[271] Reference to 10:61: Not so much as the weight of an ant in earth or heaven escapes from thy Lord...

[272] Holy Quran, 41:54

[273] Holy Quran, 33:52

[274] Reference to 25:2: He created everything, then He ordained it with an ordination

[275] Allusion to 80:20: He created him [man] and determined him then the way eased for him

[276] Perhaps an allusion to 32:5: He governs the affair from the heaven to the earth

[277] Reference to 72:28: He has counted everything in numbers

[278] The terms �howness� and �whereness� are found already in hadees attributed to the Prophet in Shia sources, as well as to some of the Imams (cf. Chittick, A Shia Anthology index under ayniyyah and kayfiyyah. The term �selfness� (dhatiyya) is certainly more rare. Lane in his Lexicon points out that it is a post-classical term used in philosophy, but in the present context it has no such philosophical sense and seems to be a coinage built on the analogy of the other two terms

[279] Reference to sura 112

[280] The �Separator� is the Qur�an (cf. Supplication 42.2). There is an allusion here to 15:94: Therefore cleave [0 Muhammad] by means of that which thou art commanded [i.e. the Qur�anic injunctions] and turn away from the idolaters

[281] Reference to 6:115

[282] The guardians or writers are the recording angels. Cf. Supplication 3.18. The �book� mentioned here is referred to in such verses as: The Book shall be set in place; and thou wilt see the sinners fearful at what is in it and saying: �Alas for us! How is it with this Book that it leaves nothing behind, small or great but it has numbered it?� (18:49)

[283] Allusion to 18:109: Say: �If the sea were ink for the words of my Lord, the sea would be spent before the words of my Lord are spent�

[284] Reference to 33:33: Folk of the House Allah only desires to put away from you uncleanness and to purify you

[285] Muslims hold that �mediation� will be given to the Prophet (see note 172), while Shia tradition adds that it will also belong to the Imams. Cf. the chapter in Majlisi�s Behaar al-Anwar �The Mediation, and the station of the Prophet and the Folk of his House which will become manifest at the resurrection� (VII, 326-40). Among relevant sayings quoted in both Shia and Sunni sources is that of Ali: �In the Garden there are two pearls within the Throne, one of them white and the other yellow. In each there are 70,000 rooms whose gates and cups come from a single root. The white is the Mediation which belongs to Muhammad and his Household, while the yellow belongs to Abraham and his household� (commentary on 5:35: al-Tabarsi, Majma� al-bayan; Maybudi, Kashf al-Asrar)

[286] Cf. Supplication 1.4

[287] The �Friend� or wali is the Imam, who, in keeping with the various meanings of the root, is �friend� of Allah, �guardian� of the people under his care, and �authority� in all matters of religious teaching. His function, known as wilaya (or walaya) and derived from the same Arabic root, is discussed in most books on Shi�ism; in the present text the word is mentioned, not always in the technical sense, in Supplications 5 (title); 8.3; 20.7, 22; 26.1; 47.64; and 77.2

[288] Allusion to 17:80: And say [0 Muhammad]: �... grant me authority from Thee to help me�

[289] Cf. 48:1: Surely We have given thee a manifest opening

[290] Cf. Moses� supplication in 20:31: Appoint for me of my folk a familiar, Aaron, my brother; by him brace up my back

[291] Like the previous clause, this is an allusion to the story of Moses and Aaron in the Qur�an, and more specifically, to Allah�s words to Moses: We shall strengthen thy arm by means of thy brother (28:35)

[292] Cf. 37:173: Our troops - they are the victors

[293] Wilaya - which may be translated as friendship, authority, guardianship, rule - is the office or function of the �Friend� or wali mentioned above in note 219

[294] Holy Quran, 2:128

[295] Cf. 10:25: And Allah summons to the Abode of Peace. Cf. also 6:127

[296] The term �caprice� denotes any desire that is opposed to the truth or turns man away from the divine guidance. Who is further astray than he who follows his own caprice without guidance from Allah? 28: 50. Obey not him whose heart We have made heedless of Our remembrance, so that he follows his own caprice (18: 28). Allah addresses the prophet Dawood with the command: Judge among men by the truth, and follow not caprice (38: 26)

[297] This may be an allusion to 17:16

[298] Allusion to 4:108: They hide themselves from men but hide themselves not from Allah

[299] Allusion to 7:182: We will draw them on little by little from whence they know not; and I grant them respite - surely My guile is firm. Imam Ja�far al-Sadiq (a.s.) says: �When Allah desires good for a servant who commits a sin, He causes the sin to be followed by a punishment so that he remembers to ask forgiveness. But when He desires evil for a servant who commits a sin, He causes the sin to be followed by a favour so that he forgets to ask forgiveness and persists in the sin. This is indicated by Allah�s words We draw them on little by little from whence they know not. (Sayyid Alikhan)

[300] Cf. above, 47.90

[301] In other words: Do not allow me to become diverted from the worship and obedience which please Thee by my seeking after the things of this world, which come only through Thee

[302] The �mediation� is mentioned in 5:35: O you who have faith, fear Allah and seek the mediation to Him. �Mediation� may mean simply the means of access to Allah, defined in terms of any work of obedience or pious act. But most commentators point out the verse�s connection to a well-known saying of the Prophet concerning �mediation� as the highest station of Paradise, and this in turn is normally defined as the permission Allah will give to the Prophet at the Resurrection to intercede for his community. The Prophet said: �When you hear the muezzin, repeat what he says, then call down blessings upon me. If someone calls down a blessing upon me, Allah will call down ten upon him. Then ask that I be given the mediation, for it is a station in the Garden suited only for one of Allah�s servants, and I hope to be that one. If anyone asks that I be given the mediation, my intercession for him will become lawful� (Muslim, Salat 11; Tirmidhi, Manaqib I; Abu Dawud, Salat 36; Ahmad II, 168, 265; III 83). Padwick discusses the connection between mediation and intercession in Muslim Devotions, Ch. 2, �The Prayer of Mediation� (the relationship between the two can be seen in the present work in 65.4-5, 66.3-4, 78.1). On the mediation of the Imams, see note 217

[303] The commentator suggests that this is an allusion to the principle enunciated in 18:103-104: Say: Shall I tell you who will be the greatest losers in their works? Those whose striving goes astray in the present life while they think that they are working good deeds

[304] Holy Quran, 75:56

[305] Reference to 66:8: Upon the day when Allah will not degrade the Prophet and those who believe with him their light running before them and on their right hands

[306] Allusion to 19:75: Say: Whoever is in error, let the All-merciful prolong his term for him! ...

[307] Cf. above, 47.60, where mention is made of the �radiance� of the Imam

[308] Cf. the following hadees: �Allah has left no excuses for him who has reached sixty or seventy years of age. Allah has left him no excuses, no excuses!� (Ahmad II, 275). See also Lane, Arabic-English Lexicon s.v. i�dhar

[309] Reference to 7:186: Whomsoever Allah leads astray no guide has he; He leaves them in their insolence blindly wandering

[310] Reference to 23:54: So leave them in their perplexity for a time

[311] The commentator offers three possible interpretations: remove not my name from the register of the felicitous, writing it in the register of the wretched; change my name not for the worse, after it had been an elevated name; change not the name by which Thou hadst named us before (alluding to the Qur�anic verse: He named you Muslims aforetime and in this [22:78]). The meaning thus becomes: Name me not an unbeliever after Thou hast named me a Muslim

[312] The commentator explains this to mean: Transform it not through an affliction in this world or through making it ugly in the next

[313] Reference to 56:88-9: Then if he be of those brought nigh to the Throne, there shall be repose and ease, and a garden of bliss

[314] Allusion to 2:16: Those are they who have bought error at the price of guidance, and their commerce has not profited them

[315] Reference to 79:6-12: Upon the day when the first blast shivers,... They shall say, �What, are we being restored as we were before?... That then is a return with loss!�

[316] Allusion to 15:47: We shall root out all rancour that is in their breasts (cf. 7:43)

[317] 26:84, part of a prayer of Abraham

[318] The commentator sees this as a reference to the first Muslims, as in 9:100: And the foremost, the first, who are the Emigrants and the Helpers, and those who followed them in good-doing - Allah will be well-pleased with them...; He has prepared for them gardens... The �plain� of the first is the place where they are brought together at the Resurrection

[319] Holy Quran, 86:9

[320] That is, the tenth of Zilhajj, which marks the end of the hajj and is one of the two major festivals (along with the feast of fastbreaking) celebrated universally throughout the Islamic world

[321] Holy Quran, 3:26

[322] By �this station� is meant the leading of the prayer of Friday and of the Day of Sacrifice. The latter of these prayers is obligatory according to the Shias, in contrast to the Sunnis. Zain al-Abidin (a.s.) alludes to the Shia view that the Imams are the rightful leaders of these prayers for all Islam, not the Umayyad caliphs and their representatives. In explaining the meaning of this passage, Sayyid Alikhan quotes a hadees from Ja�far al-Sadiq (a.s.): �Both festivals of the Muslims, that of fastbreaking and that of sacrifice, renew the sorrow of the Household of Muhammad, for they see therein their right in the hands of others�

[323] i.e., those who actually put the profession of Unity, faith, and attestation into practice

[324] Allusion to the Prophet�s supplication quoted in the introduction: �I seek refuge in Thy good pleasure from Thy displeasure and in Thy pardon from Thy punishment. I seek refuge in Thee from Thee�

[325] Allusion to 43:11: [We] sent down out of heaven water in measure; and We revived thereby a land that was dead; even so you shall be brought forth [on the Day of Resurrection]

[326] Allusion to 21:23: He is not questioned as to what He does, but they shall be questioned

[327] For �so and so� the supplicant should supply words appropriate to his own situation

[328] Holy Quran, 3:26

[329] Holy Quran, 39:53

[330] This is the Book of Records on the Day of Judgement, mentioned, for example, in 18:49: And the Book shall be set in place; and thou wilt see the sinners fearful at what is in it, saying: �Alas for us! How is it with this Book, that it leaves nothing behind, small or great, but it has counted it?� Cf. 17:13-14

[331] Allusion to such Qur�anic verses as: Not so much as the weight of an ant in heaven and earth escapes from Him, neither is aught smaller than that, or greater, but it is in a Manifest Book (34:3)

[332] Allusion to 4:6, 33:39: Allah suffices as a reckoner

[333] Cf. the following sentence from a supplication of the Prophet: �I ask Thee by every one of Thy names by which Thou hast named Thyself, which Thou hast taught to one of Thy creatures, which Thou hast sent down in Thy Book, or which Thou hast kept to Thyself in the knowledge of the Unseen� (Ahmad I, 391, 402). A passage from the same hadees is quoted in Supplication 21.6

[334] Holy Quran, 2:128

[335] Holy Quran, 20:8

[336] Allusion to 35:28: Only those of His servants fear Allah who have knowledge

[337] Reference to 29: 57: Every soul shall taste death, then unto Us you shall be returned

[338] The commentator suggests that the �stillness of his veins� alludes to the health of his body, which in turn brings about comfort and ease, making him heedless of Allah and the next world

[339] Another allusion to the Prophet�s supplication; cf. 48.13

[340] Sura 112

[341] Allusion to such verses as 8:68: Had it not been for a prior writ from Allah, there had afflicted you, for what you took, a dreadful chastisement

[342] This verse and the following allude to the well-known hadees qudsi: �Might is My loincloth and mightiness My cloak. If anyone contends with Me in either of these, I will cast him into Gehenna.� Cf. W. Graham, Divine Word and Prophetic Word, pp. 162-3

[343] This is probably an allusion to the Highest Assembly, the angels mentioned in 37:8 and 38:69

[344] Cf. 20:6

[345] Cf. 9:78: Know they not that Allah knows their secret and their whispered conversation, and that Allah knows the things unseen? See also 43:80, 58:7

[346] Ibn Shihab al-Zuhri (d. 124/742) was a well known jurist and traditionist and, as mentioned in the introduction, is credited with being the first to call the Imam by the title �Zain al-Abidin�. Saeed ibn al-Musayyib (d. 94/712-713), one of the �seven jurists� of Medina, was known as the �Chief of the Followers� (sayyid al-tabi�in), that is, those who followed the generation of the Prophet�s Companions

[347] Muslims hold that �mediation� will be given to the Prophet (see note 172), while Shia tradition adds that it will also belong to the Imams. Cf. the chapter in Majlisi�s Behaar al-Anwar �The Mediation, and the station of the Prophet and the Folk of his House which will become manifest at the resurrection� (VII, 326-40). Among relevant sayings quoted in both Shia and Sunni sources is that of Ali: �In the Garden there are two pearls within the Throne, one of them white and the other yellow. In each there are 70,000 rooms whose gates and cups come from a single root. The white is the Mediation which belongs to Muhammad and his Household, while the yellow belongs to Abraham and his household� (commentary on 5:35: al-Tabarsi, Majma� al-bayan; Maybudi, Kashf al-Asrar)

[348] Holy Quran, 3:26

[349] Allusion to the hadees qudsi, �I am with My servant�s opinion of Me�; in some versions, there occurs the phrase, �so let him think about Me what he will� (Graham, Divine Word, pp. 127-130)

[350] Again reference to 40:60: Supplicate Me and I will respond to you

[351] Allusion to Qur�anic verses such as: Surely Allah will not fail in His promise (13:31), and There is no change for the words of Allah (10:64)

[352] Allusion to 27:62. Cf. Supplication 10.4

[353] Holy Quran, 7:156

[354] The first passage of this supplication seems to be a slightly altered passage mentioned in supplication. 48 which reads: O Allah, nothing repels Thy wrath but Thy clemency, nothing repels Thy displeasure but Thy pardon, nothing grants sanctuary from Thy punishment but Thy mercy, and nothing will deliver me from Thee except pleading to Thee before Thee,256 so bless Muhammad and the Household of Muhammad, and give us on Thy part, my Allah, relief by means of the power through which Thou bringest the dead servants to life and revivest the dead lands

[355] Allusion to the Prophet�s supplication quoted in the introduction: �I seek refuge in Thy good pleasure from Thy displeasure and in Thy pardon from Thy punishment. I seek refuge in Thee from Thee.�

[356] Allusion to 43:11: [We] sent down out of heaven water in measure; and We revived thereby a land that was dead; even so you shall be brought forth [on the Day of Resurrection]

[357] Allusion to the Prophet�s supplication quoted in the introduction: �I seek refuge in Thy good pleasure from Thy displeasure and in Thy pardon from Thy punishment. I seek refuge in Thee from Thee.�

[358] Holy Quran, 12:64

[359] Allusion to 20:111: Faces shall be humbled unto the Living, the Subsistent

[360] Holy Quran, 12:53

[361] Holy Quran, 37:173

[362] Holy Quran, 58:22

[363] Holy Quran, 10:62

[364] Holy Quran, 25:47

[365] There are a number of Qur�anic allusions in this passage, including: He created, then proportioned (87:2), and He sat upon the Throne (7:54 etc.)

[366] Holy Quran, 7:151

[367] Ibid.

[368] Allusion to such verses as: They forgot Allah, so He forgot them (9:67); Today We forget you, just as you forgot the meeting on this your Day (45:34; cf. 7:51)

[369] Allusion to 14:7: If you are thankful, surely I will increase you, but if you are thankless, My chastisement is surely terrible

[370] Cf. 59.9 and note 283

[371] Reference to 22:78: Struggle for Allah as is His due!

[372] Holy Quran, 3:8

[373] Holy Quran, 2:129

[374] Allusion to the saying of the Prophet: �Remorse is a repentance.� Cf. note 131

[375] Holy Quran, 66:8

[376] Reference to 12:53

[377] Allusion to 70:19-21: Surely man was created fretful, when evil touches him, anxious, when good visits him, grudging

[378] Allusion to the Qur�anic verse: No indeed, but what they were earning has rusted upon the hearts (83:14), as well as to the several instances where the Qur�an refers to the sealing of the unbelievers� hearts, e.g.: Allah has set a seal on their hearts, so they know not (9:93)

[379] Holy Quran, 3:25

[380] Allusion to a well known formula found in many hadees; in one version, the Prophet says in supplication: �The good - all of it - is in Thy hands, and evil does not return to Thee� (Muslim, Musafirin 201; Nasa�i, Iftitah 17)

[381] Allusion to 7:54: Verily His are the creation and the command

[382] Cf. 59.8 and note 281

[383] Cf. note 256

[384] Allusion to 29:69

[385] Holy Quran, 3:26

[386] Allusion to the clarity of vision that the soul experiences at death: Thou wast heedless of this; therefore We have now removed from thee thy covering, and so thy sight today is piercing (50:22)

[387] Allusion to 89:28: 0 soul serene, return to thy Lord, well-pleased, well-pleasing!

[388] Allusion to 13:28: In remembering Allah find serenity the hearts of those who have faith and do righteous deeds

[389] Holy Quran, 33:41

[390] Holy Quran, 2:152

[391] Allusion to the words of Lot in 11:80, Would that I had power against you, or might take shelter in a strong pillar!

48. His Supplication on the Day of Sacrifice[320] and on Friday

48. His Supplication on the Day of Sacrifice [320] and on Friday