Founder of Islam, the Apostle of God.

Zayn al-'Abidin 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 Zayn al-'Abidin was considered to be an eminent traditionist. The famous Medinese lawyer of this period Sa'id 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 Umayyads, was also a great friend and admirer of the Imam.

His honourific, Zayn 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 Zayn al-'Abidin 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

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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 Zayn al-'Abidin 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,

the most frequented sanctuary;

It is he who is the son of the best of all men of God (i.e. the Prophet (s)),

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-Husayn] whose parent is the Prophet,

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

Whosoever recognizes his God 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-Husayn, the Zayn al-'Abidin of Islam, who, as well as through other

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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 God 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

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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 God 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 has 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

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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 Zayn al-'Abidin 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

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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 God, 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 Zayn al-'Abidin, 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.

Sayyid Husayn M. Ja’fari

Karachi

17 January 1988

the most seminal works of Islamic spirituality of the early period. It was composed by the Prophet's great grandson, `Ali ibn al-Husayn, known as Zayn al-'Abidin (`the adornment of the worshippers'), and has been cherished in Shi'ite sources from earliest times. Zayn al-'Abidin was the fourth of the Shi'ite Imams, after his father Husayn, his uncle Hasan, and his grandfather 'Ali, the Prophet's son-in-law. Shi'ite tradition considers the Sahifa a book worthy of the utmost veneration, ranking it behind only the Qur'an and `Ali's Nahj al-balagha.

son `Ali.

There is no need to recount here the tragedy at Karbala' in 61/680, when Husayn 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 Shi'ite movement.

Zayn al-'Abidin 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 Husayn and his male followers, they looted the tents, stripped the women of their jewellery, and even took the skin upon which Zayn al-'Abidin was prostrate.

The infamous Shamir (Shimr) ibn Dhi’l-Jawshan was about to kill Zayn al-'Abidin in spite of his helplessness, but Husayn's sister Zaynab threw herself on top of him to save him, and `Umar ibn Sa'd, the Umayyad commander, told Shamir to let him be. Zayn al-'Abidin 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 God'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 God made one of them disappear. His eyes turned white from constant weeping, his head turned grey out of sorrow, and

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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?'

Zayn al-'Abidin 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. 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.

After Karbala', there were a number of different factions in the Shi'ite community, not all of which supported Zayn al-'Abidin as the rightful Imam of the Muslim community. Many Shi'ites, 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 Zayn al-'Abidin himself refused to become involved with politics.

After his death, a split occurred between his eldest son and designated successor Muhammad al-Baqir, the fifth Imam, and his second son, al-Baqir's half brother Zayd,

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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).

Zayd revolted toward the beginning of the imamate of al-Baqir's son Ja'far al-Sadiq and was killed in Safar 121/January 739; his son Yahya, who plays an important role in the preface to the Sahifa, continued in his father's path and was killed three years later at the age of eighteen. The Zaydi Shi'ites, still strong in the Yemen today, trace the lineage of their imams back to Zayd.

taught them to his children, especially Muhammad al-Baqir and Zayd. In later times the text became widely disseminated among Shi'ites of all persuasions. The specialists in the science of hadith maintain that the text is mutawatir; 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-Shahid 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. The fifteen munajat have been added to several modern editions of the Sahifa and seem to have been brought to the attention of the main body of Shi'ites by `Allama Muhammad Baqir Majlisi (d. 1110/1689-9 or a year later), author of the monumental compilation of Shi'ite hadith, Bihar al-Anwar.

Many supplications have been handed down from Imam Zayn al-'Abidin in addition to

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those recorded in the text of the Sahifa as given here, and various scholars have collected these together in a series of works known as the `second Sahifa' the `third Sahifa' and so on. The second Sahifa which is about as long as the Sahifa itself, was compiled as the `sister' of the Sahifa by Muhammad ibn al-Hasan al-Hurr al-'Amili (d. 1104/l692-3), author of the famous Wasa'il al-Shi`a in the year 1053/1643.

A third Sahifa was put together by the author of Riyad al-'ulama' Mirza 'Abd Allah ibn Mirza `Isa Tabrizi, known as Afandi and a student of Majlisi. The longest of the published versions is Al-Sahifat al-Sajjadiyyat al-khamisa (`The Fifth Sahifa of al-Sajjad') by Muhsin al-Amin, the well known contemporary author of A'yan al-shi'a. It includes all the supplications included in the previous Sahifas; 130 of these are found in the first and second Sahifas and 52 are added. 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 Sahifa 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

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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 Sahifa. 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 Sahifat al-kamila was not Imam Zayn al-'Abidin, 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 Zayn al-`Abidin by centuries of Shi'ite tradition. In other words, in the fifty-four basic prayers of the Sahifa we have the Zayn al-'Abidin who has been known to Shi'ites 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 Zayn al-'Abidin of 'historical fact' differs from the Zayn al-'Abidin of tradition, but this will remain a hypothesis, since at this

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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 Zayn al-'Abidin and the Sahifa have exercised upon Islam over the centuries, nor is it likely to change the way they continue to influence practising Muslims. The 'real' Zayn al-'Abidin is the figure enshrined by the text as it now stands.

The opinion of the writer of these lines concerning the authenticity of the Sahifa - 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 Zayn al-'Abidin, that the addenda are nearly as trustworthy, and that the munajat may have been worked upon by others. But the Sahifa in its larger forms probably contains a good deal of material from later authors.

It is interesting to note Padwick's comments on the Sahifat 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.' Only the first half of this statement is true about the present Sahifa. 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, no one can call this a major theme of the Sahifa or an 'intransigent, undying resentment'. In the one instance where Zayn

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al-'Abidin speaks rather explicitly of the injustice suffered by the Imams (48.9-11), this is accompanied by an admission of God's wisdom in His ordainment.

it provides a good example of the aura which has surrounded the text in Shi'ite circles.

One day, lying in bed half asleep, Majlisi saw himself in the courtyard of the 'Atiq 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 Sahifa 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

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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 Sahifa. 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-Shahid al-Awwal. In short, Majlisi tells us that the authenticity of his copy of the Sahifa was confirmed by the Mahdi himself.

At least forty commentaries and glosses have been written on the Sahifa 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 Riyad al-salikin by al-Sayyid 'Alikhan al-Husayn al-Hasan al-Shirazi (d. 1120/1708-9).

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 Sahifa 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 God 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 fulfill 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, dhikr or du'a'. 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

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is free to perform salat as he desires, and thus it is related that Imam Zayn al-'Abidin used to perform one thousand supererogatory cycles of salat every night, in imitation of his grandfather 'Ali.

Dhikr - which means literally `remembrance' or `mention' and which is frequently translated as `invocation' - is the mention of a name or names of God, often in the form of the repetition of a Qur'anic formula such as There is no god but God, Praise belongs to God, Glory be to God, or God is great. Most Muslims recite such formulas a set number of times after completing an obligatory ritual prayer.

Fifteen Qur'anic verses command dhikr of Allah or the `name of Allah', emphasizing the fact that this practice involves a verbal mention of a divine name. If the Shari'a does not make dhikr an incumbent act, this has to do with the fact that the Qur'anic command to remember God 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 dhikr and that the Prophet practiced it constantly.

But the Prophet never made any specific form of dhikr 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 dhikr to provide for human psychological and spiritual needs

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and to influence activity. It is not difficult to understand that reciting ya rahman ya rahim (`O All-merciful, O All-compassionate') will have a different effect upon the believer than reciting, la hawla wa-la quwwata illa bi-llah al- `ali al-`azim (`There is no power and no strength save in God, the All-high, the All-mighty'). Spiritual teachers eventually developed a science of different adhkar (plural of dhikr) appropriate for all the states of the soul.

Du'a' or `supplication' is closely connected to dhikr, such that it is often difficult to make a distinction between the two. 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. (7:55)

Supplicate Allah or supplicate the All-merciful. Whichever you supplicate - to Him belong the most beautiful names. (17:110)

Supplicate God, making your religion His sincerely, though the unbelievers be averse. (40:14)

Your Lord has said: `Supplicate Me and I will respond to you. Surely those who wax too proud to worship Me shall enter Gehenna utterly abject.' (40:60)

And when My servants question thee concerning Me - I am near to respond to the supplication of the supplicator when he supplicates Me. (2:186)

Collections of hadith, both Sunni and Shi'ite, devote chapters to the benefits of supplication; the following sayings of the Prophet from Sunni sources are typical:

Supplication is the pith of worship. (TIRMIDHI)

When one of you supplicates, he should not say, `O God, forgive me if Thou wilt', but

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he should be firm in his asking and make his desire great, for what God gives is nothing great for him. (MUSLIM)

God 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. (MUSLIM)

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. (TIRMIDHI)

Shi'ite sources provide some of the same sayings while adding many more. For example:

The Prophet related that God 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 centrepole of religion, and the light of the heavens and the earth.'

`Ali was asked: `Which speech is best in God's eyes?' He replied: `A great amount of dhikr, pleading (tadarru'), and supplication.'

`Ali said: `Four things work to a man's benefit and not against him: faith and thanksgiving, for God says:

What would God do with chastising you, if you are thankful and have faith? (4:147);

asking forgiveness, for He says:

God would never chastise them

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with thee among them; God would never chastise them while they prayed forgiveness (8:33);

and supplication, for He says:

My Lord esteems you not at all were it not for your supplication (25:77).

Husayn 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 said: `God loves nothing better than that His servants ask from Him.'

In short, supplicating or calling upon God 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 dhikr, 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 God 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 God 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 dhikr and supplication are totally personal.

But the private

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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.

To the Prophet's supplications, the Shi'ites 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).

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 God, 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 God and keep the thought of Him present throughout their daily activities. It was an intimate expression of tawhid or the `profession of God'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 Sahifa upon doing the will of God - `Thy will be done', as Christians pray - illustrates clearly a God-centeredness which negates all

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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 God depended upon imitating those who had already been shaped by God's mercy and guidance, beginning with the Prophet, and followed by the great Companions. For the Shi'ites, the words and acts of the Imams play such a basic role in this respect that they sometimes seem - at least to non-Shi'ites - 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, dhikr, 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 Zayn al-'Abidin 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 Shi'ite alike.

Hence it was only natural that they would compose prayers in which their knowledge of man's relationship with God 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 Sahifa seem to be of this sort. A few

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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'.

as Muslim authorities have affirmed and reaffirmed throughout Islamic history. The Sahifa 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 Sahifa 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 God', `There is no repentance but by God's grace', `There is no gratitude but through God', `There is no patience without God's help', `There is no knowledge but in God', `There is no love except through God'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' (7:23).

In contrast, Iblis - who personifies the tendency in the human soul to pride, self-centredness, and heedlessness said to God:

`Now, because Thou hast led me astray...' (7:16).

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

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ascribe these to God or to others. To suggest that God 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 God is all. Everything positive that the servant possesses has been given to him by God, while every fault and imperfection goes back to the servant's own specific attributes. If he has patience in adversity, this was given by God, but if he lacks it, this is his own shortcoming.

If he knows anything at all, the knowledge was bestowed by God's guidance and mercy, but if he is ignorant, that is his own limitation. If he possesses a spark of love in his heart, God 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 God-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 God

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as the source of all good. In its great examples, as typified by the Sahifa, supplication is the constant exercise of discernment by attributing what belongs to God to God 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 God (awliya') actualize by following the spiritual path. Granted, on the one hand man is the humble and poor slave of God, possessing nothing of his own. But is he not - at least in the persons of the prophets and friends - God'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 God. To the extent that the servant dwells in his own nothingness, he manifests God's perfections. This point of view is made rather explicit in the famous hadith qudsi in which God says: `My servant continues drawing near to Me through supererogatory works [such as supplication], until I

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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.'

But the early Islamic texts leave the mystery of `union with God' or `supreme identity' largely unvoiced, since it is far too subtle to be expressed in the relatively straightforward terms which characterize these texts. 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.

repeating the formula `I pray forgiveness from God' (astaghfiru llah), 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 God alone' (Mark 10:18). Here, in Christian terms, is a concise statement of the shahada as applied to the lives of God's creatures. In as much as anything can be called created, it is `other than God' and less than absolutely good. God is possessor of mercy, knowledge, love, life, power, will, patience, and so on - the `ninety-nine names of God' provide a basic list of the divine attributes. If something `other than God' possesses any of these attributes, it clearly does not possess them in the same way that God possesses them. They belong to God by the fact that He is God,

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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 God. Since goodness is a divine attribute, `None is good but God alone', and everything other than God 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 God. The respect in which human beings differ from God 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 fulfill what is required of him as the creature of his Lord. Just as the Prophet is first `abduhu, `His servant', and only then rasuluhu, `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 God, 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 God who have knowledge (35:28).

The

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greater the knowledge of God 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 God 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 fulfill His claims upon them.

No Muslim can think that he has reached a point where he no longer has need for God's forgiveness, so no Muslim can stop praying for it. Moreover, the overriding goodness of God 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 God wants from him, this is because God has granted him the power to do so.

The well-known formula wa ma tawfiqi illa bi-llah, `I have no success except through God', is of universal application. In the last analysis, no good act can be attributed to the servant - the merit is always God's (for example, Supplication 74.2). It is here that the mystery of God's ever-present and immanent reality manifests itself, such that there is nothing left of the creature but a face of God turned toward creation.

If the Prophet and the Imams constantly prayed for forgiveness with the utmost sincerity, this does not

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contradict the idea that they were `sinless', since the sins envisaged here entail a willful disobedience to the divine command, not the `creaturely sin' of being other than God. 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 God' (hasanat al-abrar sayiyyat al-muqarrabin).

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' (istighfar) can illustrate these points.

In the Sahifa the Imam often asks God for success in repentance, which may be defined as turning toward God 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 God 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 God 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 God and spend their waking moments in careful observance of

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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 God 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 instill 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 God to forgive these whenever they occur.

The third level is that of `those brought near to God'. They have passed beyond outward and inward sins, since they see nothing but God'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 God. God 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

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as creatures and ask forgiveness for their own existence as separate beings.

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 Sahifa.)

The word tawba or `repentance' means literally to `turn' or `return' from one thing to another. One of God's Qur'anic names is al-tawwab, `He who turns', and the verb from this root is used both for God's turning toward man and man's turning toward God. Man's `repentance' refers to every level of turning away from self and towards God; 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

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word in a particular context, and there may not.

In a similar way, maghfira in Arabic is far richer than the term `forgiveness' in English. To begin with, the Qur'an attributes three different divine names to God from this root, al-ghafur, al-ghaafir, and al-ghaffar, and subtle distinctions are often drawn to differentiate the different modes of `forgiveness' which they imply. More importantly the root meaning of maghfira 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 God' is `I ask God for concealment.' Most people may understand that they are asking God to conceal their `sins', but `those brought near to God' 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 Zayn al-'Abidin ask God 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 God's special favours.

(jamaal), or majesty and munificence (ikram). The `names of wrath' are connected to God's distance and transcendence, while the `names of mercy' are connected to His nearness and immanence. The Shari'a and kalam (dogmatic theology) tend to emphasize God's severity and incomparability (tanzih), while Islamic spirituality and the devotional literature put more stress on His gentleness and similarity (tashbih).

The Shari'a is not particularly concerned with speaking about God, since its function is to set down guidelines for the domain of activity. To the extent that God 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 God of transcendence and justice, and the `jurists' (fuqaha'), generally speaking, present Islam with a stern and severe countenance.

The God of the jurists shares many of the attributes of the God described by the proponents of kalam, who concerned themselves mainly with bolstering the authority of the Shari'a while employing the tools of rational thought. Moreover, kalam 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. Kalam sets out to defend the Shari'a and

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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 God speaks to them through it. Though kalam performs a necessary function in the Islamic universe, the vast majority of the faithful had no knowledge of the rational criticisms against which kalam was defending them, so they had no use for kalam. It was simply irrelevant to the religious life of most people.

Since the theologians called upon reason to bear witness to their endeavors, they affirmed God's transcendence with great fervour. Reason cannot accept the literal sense of many details of the Qur'an and the hadith, such as God'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, God'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 hadith provide food for the imagination; through them human beings gain the ability to think about

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God in personal terms and establish an intimate, inward relationship with their Lord. An inconceivable God - or a God 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 God 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 God provided by kalam but in the warm and concrete imagery of the Qur'an, the hadith, and the spiritual authorities. No one could love the God of the theologians.

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

Whithersoever you turn - there is the face of God (2:115);

He is with you wherever you are (57:3);

We indeed

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created man; We know what his soul whispers within him; and We are nearer to him than the jugular vein (50:16).

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. Kalam is polemical and rational, concerning itself mainly with the divine attributes of the transcendent God, not with the human dimensions of the relationship with a God who is also immanent.

The Qur'an and the hadith provide the seeds from which the Shari'a and kalam 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.

There is, of course, no contradiction between thinking of God as transcendent and perceiving Him as immanent, any more than there is a contradiction between perceiving Him as Merciful and as Wrathful. God 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-subbuh), who transcends everything that man can conceive, and the Near (al-qarib), 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 God's self-revelations

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in the Qur'an came to emphasize certain divine attributes rather than others.

One response was called `jurisprudence', another `kalam', 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 Sahifa is to emphasize the personal quality of God's relationship with His servants and His all-pervading love.

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 Sahifa 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.' God is both He who becomes pleased and He who becomes displeased, He who pardons and He who punishes.

Hence the worshiper prays to God for protection against God Himself, since there is no other significant threat. Moreover, the servant can be confident that God's mercy will in fact overcome His wrath, since God is essentially merciful and only accidentally wrathful. The Qur'an tells us in two verses that God's mercy embraces all things (7:156, 40:7), but it never suggests that His wrath is so universal. According to a famous hadith qudsi, God says: `My mercy precedes My wrath', or `has precedence over My wrath', or `predominates over My wrath.'

God 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: `Hellfire is a whip with which God drives His servants to Paradise.' God's mercy is so overwhelmingly real that He will certainly overlook the sins of those who open themselves

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up to it.

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.' The Sahifa 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 God'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 hadith 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 Sahifa 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 Sahifa's mosaic corresponds to elements of the Qur'anic text and

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the Prophet's soul.

The connection between the spiritual attitudes expressed in the Sahifa and the Qur'anic statements about God and His relationship to His servants can most clearly be perceived in the Imam's constant recourse to God'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 God's wrath. On the other, he repeatedly takes refuge in God's mercy and in God's own Qur'anic statements concerning the primacy of forgiveness, asking God 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! (73.3)

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 God as described in the Qur'an. Man's point of view changes because each of the divine names points to a different face of God turned toward him. Yet all are faces of God, and `There is no god but God', 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 Sahifa among others shows a remarkable awareness of the depth of human imperfection. But the great spiritual authorities of Islam hold that in

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responding to human weakness, God'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 God's pity and commiseration. Supplication and pleading are the natural human response to the shahada the fact that man is nothing compared to God, and that God - who is fundamentally mercy - is the only true reality. Supplication responds to God's command,

Despair not of God's mercy! Surely God forgives all sins (39:53).

A hadith is related concerning Imam Zayn al-'Abidin which is worth recounting because it is so completely in character with the Sahifa's emphasis upon God'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 God's mercy.'

The supplicant who responds to the God of the Qur'an never forgets the wrath of God, but he remains confident that God'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

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to a certain moral shallowness in some forgiveness-seeking prayers' and is unable `to attribute any moral cost to God'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 Zayn al-'Abidin, found in Al-Sahifat al-khamisa:

My God 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.

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 God's infinite mercy and forgiveness as revealed in various Qur'anic verses. Many passages from the Sahifa 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' (31.10), 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' (12.13), he is merely echoing the command of the Prophet mentioned above: The worshiper `should be firm and make his desire great, for what God 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

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could only follow if the worshiper remembered God's mercy and forgot His wrath, but both are always kept in view.

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

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attitudes that are the prerequisite for a full flowering of the Islamic ideal.

and spirituality (al-ihsan). 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 hadith 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 Sahifa 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 says.

In contrast, the Sahifa 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 God, 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 kalam philosophy, and theoretical Sufism. Imam Zayn al-'Abidin discusses all of these in the Sahifa 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

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domain of Islamic practices, or the Shari'a in the wide sense. He emphasizes the absolute necessity of following God's guidelines as set down in the Qur'an and the hadith in both individual and social life. Hence the Sahifa 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 God, and second, placing one's own person into the proper relationship with the Divine Reality.

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 kalam and away from the universe of the Qur'an, the hadith 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 Fayd al-Islam and the less useful Persian translation of Mirza Abu l-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 hadith or discussed the different interpretations offered by the commentators.

The translation of the Sahifa is followed by a translation of Imam Zayn al-Abidin'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 Sahifa in a different

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style and language.

The Arabic text printed here was copied from the Sha'rani edition by Tehzib Husayn Naqvi. It was proof-read by the dedicated and diligent efforts of S. Ata Muhammad Abidi Amrohvi. Agha Ahsan Abbas is also to be thanked for his efforts in coordinating the production of the Arabic text.

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 Sahifa 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 Sahifa.

اللَّهِ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ شَهْرَیَارَ ، الْخَازِنُ لِخِزَانَهِ مَوْلَانَا أَمِیرِ الْمُؤْمِنِینَ عَلِیِّ بْنِ أَبِی طَالِبٍ عَلَیْهِ السَّلَامُ فِی شَهْرِ رَبِیعٍ الْأَوَّلِ مِنْ سَنَهِ سِتَّ عَشْرَهَ وَ خَمْسِمِائَهٍ قِرَاءَهً عَلَیْهِ وَ أَنَا أَسْمَعُ .

3. قَالَ سَمِعْتُهَا عَنِ الشَّیْخِ الصَّدُوقِ ، أَبِی مَنْصُورٍ مُحَمَّدِ بْنِ مُحَمَّدِ بْنِ أَحْمَدَ بْنِ عَبْدِ الْعَزِیزِ الْعُکْبَرِیِّ الْمُعَدِّلِ رَحِمَهُ اللَّهُ عَنْ أَبِی الْمُفَضَّلِ مُحَمَّدِ بْنِ عَبْدِ اللَّهِ بْنِ الْمُطَّلِبِ الشَّیْبَانِیِّ

4. قَالَ حَدَّثَنَا الشَّرِیفُ ، أَبُو عَبْدِ اللَّهِ جَعْفَرُ بْنُ مُحَمَّدِ بْنِ جَعْفَرِ بْنِ الْحَسَنِ بْنِ جَعْفَرِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ بْنِ أَمِیرِ الْمُؤْمِنِینَ عَلِیِّ بْنِ أَبِی طَالِبٍ عَلَیْهِمُ السَّلَامُ

5. قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ عُمَرَ بْنِ خَطَّابٍ الزَّیَّاتُ سَنَهَ خَمْسٍ وَ سِتِّینَ وَ مِائَتَیْنِ

6. قَالَ حَدَّثَنِی خَالِی عَلِیُّ بْنُ النُّعْمَانِ الْأَعْلَمُ

7.قَالَ حَدَّثَنِی عُمَیْرُ بْنُ مُتَوَکِّلٍ الثَّقَفِیُّ الْبَلْخِیُّ عَنْ أَبِیهِ مُتَوَکِّلِ بْنِ هَارُونَ.

8. قَالَ لَقِیتُ یَحْیَی بْنَ زَیْدِ بْنِ عَلِیٍّ عَلَیْهِ السَّلَامُ وَ هُوَ مُتَوَجِّهٌ إِلَی خُرَاسَانَ بَعْدَ قَتْلِ أَبِیهِ فَسَلَّمْتُ عَلَیْهِ

9. فَقَالَ لِی مِنْ أَیْنَ أَقْبَلْتَ قُلْتُ مِنَ الْحَجِّ

10. فَسَأَلَنِی عَنْ أَهْلِهِ وَ بَنِی عَمِّهِ بِالْمَدِینَهِ وَ أَحْفَی السُّؤَالَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَلَیْهِ السَّلَامُ فَأخْبَرْتُهُ بِخَبَرِهِ وَ خَبَرِهِمْ وَ حُزْنِهِمْ عَلَی أَبِیهِ زَیْدِ بْنِ عَلِیٍّ عَلَیْهِ السَّلَامُ

11. فَقَالَ لِی قَدْ کَانَ عَمِّی مُحَمَّدُ بْنُ عَلِیٍّ عَلَیْهِ السَّلَامُ أَشَارَ عَلَی أَبِی بِتَرْکِ الْخُرُوجِ وَ عَرَّفَهُ إِنْ هُوَ خَرَجَ وَ فَارَقَ الْمَدِینَهَ مَا یَکُونُ إِلَیْهِ مَصیرُ أَمْرِهِ فَهَلْ لَقِیتَ ابْنَ عَمِّی جَعْفَرَ بْنَ مُحَمَّدٍ عَلَیْهِ السَّلَامُ قُلْتُ نَعَمْ .

12. قَالَ فَهَلْ سَمِعْتَهُ یَذْکُرُ شَیْئاً مِنْ أَمْرِی قُلْتُ نَعَمْ .

13. قَالَ بِمَ ذَکَرَنِی خَبِّرْنِی ، قُلْتُ جُعِلْتُ فِدَاکَ مَا أُحِبُّ أَنْ أَسْتَقْبِلَکَ

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بِمَا سَمِعْتُهُ مِنْهُ .

14. فَقَالَ أَ بِالْمَوْتِ تُخَوِّفُنِی هَاتِ مَا سَمِعْتَهُ ، فَقُلْتُ سَمِعْتُهُ یَقُولُ إِنَّکَ تُقْتَلُ وَ تُصْلَبُ کَمَا قُتِلَ أَبُوکَ وَ صُلِبَ

15. فَتَغَیَّرَ وَجْهُهُ وَ قَالَ یَمْحُوا اللَّهُ ما یَشاءُ وَ یُثْبِتُ وَ عِنْدَهُ أُمُّ الْکِتابِ ، یَا مُتَوَکِّلُ إِنَّ اللَّهَ عَزَّ وَ جَلَّ أَیَّدَ هَذَا الْأَمْرَ بِنَا وَ جَعَلَ لَنَا الْعِلْمَ وَ السَّیْفَ فَجُمِعَا لَنَا وَ خُصَّ بَنُو عَمِّنَا بِالْعِلْمِ وَحْدَهُ .

16. فَقُلْتُ جُعِلْتُ فِدَاءَکَ إِنِّی رَأَیْتُ النَّاسَ إِلَی ابْنِ عَمِّکَ جَعْفَرٍ عَلَیْهِ السَّلَامُ أَمْیَلَ مِنْهُمْ إِلَیْکَ وَ إِلَی أَبِیکَ

17. فَقَالَ إِنَّ عَمِّی مُحَمَّدَ بْنَ عَلِیٍّ وَ ابْنَهُ جَعْفَراً عَلَیْهِمَا السَّلَامُ دَعَوَا النَّاسَ إِلَی الْحَیَاهِ وَ نَحْنُ دَعَوْنَاهُمْ إِلَی الْمَوْتِ

18. فَقُلْتُ یَا ابْنَ رَسُولِ اللَّهِ أَ هُمْ أَعْلَمُ أَمْ أَنْتُمْ فَأَطْرَقَ إِلَی الْأَرْضِ مَلِیّاً ثُمَّ رَفَعَ رَأْسَهُ وَ قَالَ کُلُّنَا لَهُ عِلْمٌ غَیْرَ أَنَّهُمْ یَعْلَمُونَ کُلَّ مَا نَعْلَمُ ، وَ لا نَعْلَمُ کُلَّ مَا یَعْلَمُونَ

19. ثُمَّ قَالَ لِی أَ کَتَبْتَ مِنِ ابْنِ عَمِّی شَیْئاً قُلْتُ نَعَمْ

20. قَالَ أَرِنِیهِ فَأَخْرَجْتُ إِلَیْهِ وُجُوهاً مِنَ الْعِلْمِ وَ أَخْرَجْتُ لَهُ دُعَاءً أَمْلَاهُ عَلَیَّ أَبُو عَبْدِ اللَّهِ عَلَیْهِ السَّلَامُ وَ حَدَّثَنِی أَنَّ أَبَاهُ مُحَمَّدَ بْنَ عَلِیٍّ عَلَیْهِمَا السَّلَامُ أَمْلَاهُ عَلَیْهِ وَ أَخْبَرَهُ أَنَّهُ مِنْ دُعَاءِ أَبِیهِ عَلِیِّ بْنِ الْحُسَیْنِ عَلَیْهِمَا السَّلَامُ مِنْ دُعَاءِ الصَّحِیفَهِ الْکَامِلَهِ

21. فَنَظَرَ فِیهِ یَحْیَی حَتَّی أَتَی عَلَی آخِرِهِ ، وَ قَالَ لِی أَ تَأْذَنُ فِی نَسْخِهِ فَقُلْتُ یَا ابْنَ رَسُولِ اللَّهِ أَ تَسْتَأْذِنُ فِیمَا هُوَ عَنْکُمْ

22. فَقَالَ أَمَا لَأُخْرِجَنَّ إِلَیْکَ صَحِیفَهً مِنَ الدُّعَاءِ الْکَامِلِ مِمَّا حَفِظَهُ أَبِی عَنْ أَبِیهِ وَ إِنَّ أَبِی أَوْصَانِی بِصَوْنِهَا وَ مَنْعِهَا غَیْرَ أَهْلِهَا .

23. قَالَ عُمَیْرٌ قَالَ

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أَبِی فَقُمْتُ إِلَیْهِ فَقَبَّلْتُ رَأْسَهُ ، وَ قُلْتُ لَهُ وَ اللَّهِ یَا ابْنَ رَسُولِ اللَّهِ إِنِّی لَأَدِینُ اللَّهَ بِحُبِّکُمْ وَ طَاعَتِکُمْ ، وَ إِنِّی لَأَرْجُو أَنْ یُسْعِدَنِی فِی حَیَاتِی وَ مَمَاتِی بِوَلَایَتِکُمْ

24. فَرَمَی صَحِیفَتِیَ الَّتِی دَفَعْتُهَا إِلَیْهِ إِلَی غُلَامٍ کَانَ مَعَهُ وَ قَالَ اکْتُبْ هَذَا الدُّعَاءَ بِخَطٍّ بَیِّنٍ حَسَنٍ وَ اعْرِضْهُ عَلَیَّ لَعَلِّی أَحْفَظُهُ فَإِنِّی کُنْتُ أَطْلُبُهُ مِنْ جَعْفَرٍ حَفِظَهُ اللَّهُ فَیَمْنَعُنِیهِ .

25. قَالَ مُتَوَکِّلٌ فَنَدِمْتُ عَلَی مَا فَعَلْتُ وَ لَمْ أَدْرِ مَا أَصْنَعُ ، وَ لَمْ یَکُنْ أَبُو عَبْدِ اللَّهِ عَلَیْهِ السَّلَامُ تَقَدَّمَ إِلَیَّ أَلَّا أَدْفَعَهُ إِلَی أَحَدٍ .

26. ثُمَّ دَعَا بِعَیْبَهٍ فَاسْتَخْرَجَ مِنْهَا صَحِیفَهً مُقْفَلَهً مَخْتُومَهً فَنَظَرَ إِلَی الْخَاتَمِ وَ قَبَّلَهُ وَ بَکَی ، ثُمَّ فَضَّهُ وَ فَتَحَ الْقُفْلَ ، ثُمَّ نَشَرَ الصَّحِیفَهَ وَ وَضَعَهَا عَلَی عَیْنِهِ وَ أَمَرَّهَا عَلَی وَجْهِهِ .

27. وَ قَالَ وَ اللَّهِ یَا مُتَوَکِّلُ لَوْ لَا مَا ذَکَرْتَ مِنْ قَوْلِ ابْنِ عَمِّی إِنَّنِی أُقْتَلُ وَ أُصْلَبُ لَمَا دَفَعْتُهَا إِلَیْکَ وَ لَکُنْتُ بِهَا ضَنِیناً .

28. وَ لَکِنِّی أَعْلَمُ أَنَّ قَوْلَهُ حَقٌّ أَخَذَهُ عَنْ آبَائِهِ وَ أَنَّهُ سَیَصِحُّ فَخِفْتُ أَنْ یَقَعَ مِثْلُ هَذَا الْعِلْمِ إِلَی بَنِی أُمَیَّهَ فَیَکْتُمُوهُ وَ یَدَّخِرُوهُ فِی خَزَائِنِهِمْ لِأَنْفُسِهِمْ .

29. فَاقْبِضْهَا وَ اکْفِنِیهَا وَ تَرَبَّصْ بِهَا فَإِذَا قَضَی اللَّهُ مِنْ أَمْرِی وَ أَمْرِ هَؤُلَاءِ الْقَوْمِ مَا هُوَ قَاضٍ فَهِیَ أَمَانَهٌ لِی عِنْدَکَ حَتَّی تُوصِلَهَا إِلَی ابْنَیْ عَمِّی مُحَمَّدٍ وَ إِبْرَاهِیمَ ابْنَیْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ بْنِ الْحَسَنِ بْنِ عَلِیٍّ عَلَیْهِمَا السَّلَامُ فَإِنَّهُمَا الْقَائِمَانِ فِی هَذَا الْأَمْرِ بَعْدِی .

30. قَالَ الْمُتَوَکِّلُ فَقَبَضْتُ الصَّحِیفَهَ فَلَمَّا قُتِلَ یَحْیَی بْنُ زَیْدٍ صِرْتُ إِلَی الْمَدِینَهِ فَلَقِیتُ أَبَا عَبْدِ اللَّهِ عَلَیْهِ السَّلَامُ فَحَدَّثْتُهُ الْحَدِیثَ عَنْ یَحْیَی ،

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فَبَکَی وَ اشْتَدَّ وَجْدُهُ بِهِ

31. . وَ قَالَ رَحِمَ اللَّهُ ابْنَ عَمِّی وَ أَلْحَقَهُ بِآبَائِهِ وَ أَجْدَادِهِ .

32. وَ اللَّهِ یَا مُتَوَکِّلُ مَا مَنَعَنِی مِنْ دَفْعِ الدُّعَاءِ إِلَیْهِ إِلَّا الَّذِی خَافَهُ عَلَی صَحِیفَهِ أَبِیهِ ، وَ أَیْنَ الصَّحِیفَهُ فَقُلْتُ هَا هِیَ ، فَفَتَحَهَا وَ قَالَ هَذَا وَ اللَّهِ خَطُّ عَمِّی زَیْدٍ وَ دُعَاءُ جَدِّی عَلِیِّ بْنِ الْحُسَیْنِ عَلَیْهِمَا السَّلَامُ

33. ثُمَّ قَالَ لِابْنِهِ قُمْ یَا إِسْمَاعِیلُ فَأْتِنِی بِالدُّعَاءِ الَّذِی أَمَرْتُکَ بِحِفْظِهِ وَ صَوْنِهِ ، فَقَامَ إِسْمَاعِیلُ فَأَخْرَجَ صَحِیفَهً کَأَنَّهَا الصَّحِیفَهُ الَّتِی دَفَعَهَا إلَیَّ یَحْیَی بْنُ زَیْدٍ

34. فَقَبَّلَهَا أَبُو عَبْدِ اللَّهِ وَ وَضَعَهَا عَلَی عَیْنِهِ وَ قَالَ هَذَا خَطُّ أَبِی وَ إِمْلَاءُ جَدِّی عَلَیْهِمَا السَّلَامُ بِمَشْهَدٍ مِنِّی .

35. فَقُلْتُ یَا ابْنَ رَسُولِ اللَّهِ إِنْ رَأَیْتَ أَنْ أَعْرِضَهَا مَعَ صَحِیفَهِ زَیْدٍ وَ یَحْیَی فَأَذِنَ لِی فِی ذَلِکَ وَ قَالَ قَدْ رَأَیْتُکَ لِذَلِکَ أَهْلًا

36. فَنَظَرْتُ وَ إِذَا هُمَا أَمْرٌ وَاحِدٌ وَ لَمْ أَجِدْ حَرْفاً مِنْها یُخَالِفُ مَا فِی الصَّحِیفَهِ الْأُخْرَی

37. ثُمَّ اسْتَأْذَنْتُ أَبَا عَبْدِ اللَّهِ عَلَیْهِ السَّلَامُ فِی دَفْعِ الصَّحِیفَهِ إِلَی ابْنَیْ عَبْدِ اللَّهِ بْنِ الْحَسَنِ ، فَقَالَ إِنَّ اللَّهَ یَأْمُرُکُمْ أَنْ تُؤَدُّوا الْأَماناتِ إِلی أَهْلِها ، نَعَمْ فَادْفَعْهَا إِلَیْهِمَا .

38. فَلَمَّا نَهَضْتُ لِلِقَائِهِمَا قَالَ لِی مَکَانَکَ .

39. ثُمَّ وَجَّهَ إِلَی مُحَمَّدٍ وَ إِبْرَاهِیمَ فَجَاءَا فَقَالَ هَذَا مِیرَاثُ ابْنِ عَمِّکُمَا یَحْیَی مِنْ أَبِیهِ قَدْ خَصَّکُمْ بِهِ دُونَ إِخْوَتِهِ وَ نَحْنُ مُشْتَرِطُونَ عَلَیْکُمَا فِیهِ شَرْطاً .

40. فَقَالَا رَحِمَکَ اللَّهُ قُلْ فَقَوْلُکَ الْمَقْبُولُ

41. فَقَالَ لا تَخْرُجَا بِهَذِهِ الصَّحِیفَهِ مِنَ الْمَدِینَهِ

42. قَالَا وَ لِمَ ذَاکَ

43. قَالَ إِنَّ ابْنَ عَمِّکُمَا خَافَ عَلَیْهَا أَمْراً أَخَافُهُ أَنَا عَلَیْکُمَا .

44. قَالَا إِنَّمَا خَافَ عَلَیْهَا

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حِینَ عَلِمَ أَنَّهُ یُقْتَلُ .

45. فَقَالَ أَبُو عَبْدِ اللَّهِ عَلَیْهِ السَّلَامُ وَ أَنْتُمَا فَلَا تَأْمَنَّا فَوَاللَّهِ إِنِّی لَأَعْلَمُ أَنَّکُمَا سَتَخْرُجَانِ کَمَا خَرَجَ ، وَ سَتُقْتَلَانِ کَمَا قُتِلَ .

46. فَقَامَا وَ هُمَا یَقُولَانِ لَا حَوْلَ وَ لَا قُوَّهَ إِلَّا بِاللَّهِ الْعَلِیِّ الْعَظِیمِ .

47. فَلَمَّا خَرَجَا قَالَ لِی أَبُو عَبْدِ اللَّهِ عَلَیْهِ السَّلَامُ یَا مُتَوَکِّلُ کَیْفَ قَالَ لَکَ یَحْیَی إِنَّ عَمِّی مُحَمَّدَ بْنَ عَلِیٍّ وَ ابْنَهُ جَعْفَراً دَعَوَا النَّاسَ إِلَی الْحَیَاهِ وَ دَعَوْنَاهُمْ إِلَی الْمَوْتِ

48. قُلْتُ نَعَمْ أَصْلَحَکَ اللَّهُ قَدْ قَالَ لِیَ ابْنُ عَمِّکَ یَحْیَی ذَلِکَ 49. فَقَالَ یَرْحَمُ اللَّهُ یَحْیَی ، إِنَّ أَبِی حَدَّثَنِی عَنْ أَبِیهِ عَنْ جَدِّهِ عَنْ عَلِیٍّ عَلَیْهِ السَّلَامُ أَنَّ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ أَخَذَتْهُ نَعْسَهٌ وَ هُوَ عَلَی مِنْبَرِهِ .

50. فَرَأَی فِی مَنَامِهِ رِجَالًا یَنْزُونَ عَلَی مِنْبَرِهِ نَزْوَ الْقِرَدَهِ یَرُدُّونَ النَّاسَ عَلَی أَعْقَابِهِمُ الْقَهْقَرَی

51. فَاسْتَوَی رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ جَالِساً وَ الْحُزْنُ یُعْرَفُ فِی وَجْهِهِ .

52. فَأَتَاهُ جِبْرِیلُ عَلَیْهِ السَّلَامُ بِهَذِهِ الْآیَهِ : { وَ ما جَعَلْنَا الرُّؤْیَا الَّتِی أَرَیْناکَ إِلَّا فِتْنَهً لِلنَّاسِ وَ الشَّجَرَهَ الْمَلْعُونَهَ فِی الْقُرْآنِ وَ نُخَوِّفُهُمْ فَما یَزِیدُهُمْ إِلَّا طُغْیاناً کَبِیراً } یَعْنِی بَنِی أُمَیَّهَ .

53. قَالَ یَا جِبْرِیلُ أَ عَلَی عَهْدِی یَکُونُونَ وَ فِی زَمَنِی

54. قَالَ لَا ، وَ لَکِنْ تَدُورُ رَحَی الْإِسْلَامِ مِنْ مُهَاجَرِکَ فَتَلْبَثُ بِذَلِکَ عَشْراً ، ثُمَّ تَدُورُ رَحَی الْإِسْلامِ عَلَی رَأْسِ خَمْسَهٍ وَ ثَلَاثِینَ مِنْ مُهَاجَرِکَ فَتَلْبَثُ بِذَلِکَ خَمْساً ، ثُمَّ لَا بُدَّ مِنْ رَحَی ضَلَالَهٍ هِیَ قَائِمَهٌ عَلَی قُطْبِهَا ، ثُمَّ مُلْکُ الْفَرَاعِنَهِ

55. قَالَ وَ أَنْزَلَ اللَّهُ تَعَالَی فِی ذَلِکَ : { إِنَّا أَنْزَلْناهُ فِی لَیْلَهِ الْقَدْرِ

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، وَ ما أَدْراکَ ما لَیْلَهُ الْقَدْرِ ، لَیْلَهُ الْقَدْرِ خَیْرٌ مِنْ أَلْفِ شَهْرٍ } تَمْلِکُهَا بَنُو أُمَیَّهَ لَیْسَ فِیهَا لَیْلَهُ الْقَدْرِ .

56. قَالَ فَأَطْلَعَ اللَّهُ عَزَّ وَ جَلَّ نَبِیَّهُ عَلَیْهِ السَّلَامُ أَنَّ بَنِی أُمَیَّهَ تَمْلِکُ سُلْطَانَ هَذِهِ الْأُمَّهِ وَ مُلْکَهَا طُولَ هَذِهِ الْمُدَّهِ

57. فَلَوْ طَاوَلَتْهُمُ الْجِبَالُ لَطَالُوا عَلَیْهَا حَتَّی یَأْذَنَ اللَّهُ تَعَالَی بِزَوَالِ مُلْکِهِمْ ، وَ هُمْ فِی ذَلِکَ یَسْتَشْعِرُونَ عَدَاوَتَنَا أَهْلَ الْبَیْتِ وَ بُغْضَنَا . 58. أَخْبَرَ اللَّهُ نَبِیَّهُ بِمَا یَلْقَی أَهْلُ بَیْتِ مُحَمَّدٍ وَ أَهْلُ مَوَدَّتِهِمْ وَ شِیعَتُهُمْ مِنْهُمْ فِی أَیَّامِهِمْ وَ مُلْکِهِمْ .

59. قَالَ وَ أَنْزَلَ اللَّهُ تَعَالَی فِیهِمْ : { أَ لَمْ تَرَ إِلَی الَّذِینَ بَدَّلُوا نِعْمَتَ اللَّهِ کُفْراً وَ أَحَلُّوا قَوْمَهُمْ دارَ الْبَوارِ جَهَنَّمَ یَصْلَوْنَها وَ بِئْسَ الْقَرارُ } .

60. وَ نِعْمَهُ اللَّهِ مُحَمَّدٌ وَ أَهْلُ بَیْتِهِ ، حُبُّهُمْ إِیمَانٌ یُدْخِلُ الْجَنَّهَ ، وَ بُغْضُهُمْ کُفْرٌ وَ نِفَاقٌ یُدْخِلُ النَّارَ

61. فَأَسَرَّ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ ذَلِکَ إِلَی عَلِیٍّ وَ أَهْلِ بَیْتِهِ .

62. قَالَ ثُمَّ قَالَ أَبُو عَبْدِ اللَّهِ عَلَیْهِ السَّلَامُ مَا خَرَجَ وَ لَا یَخْرُجُ مِنَّا أَهْلَ الْبَیْتِ إِلَی قِیَامِ قَائِمِنَا أَحَدٌ لِیَدْفَعَ ظُلْماً أَوْ یَنْعَشَ حَقّاً إلَّا اصْطَلَمَتْهُ الْبَلِیَّهُ ، وَ کَانَ قِیَامُهُ زِیَادَهً فِی مَکْرُوهِنَا وَ شِیعَتِنَا .

63. قَالَ الْمُتَوَکِّلُ بْنُ هَارُونَ ثُمَّ أَمْلَی عَلَیَّ أَبُو عَبْدِ اللَّهِ عَلَیْهِ السَّلَامُ الْأَدْعِیَهَ وَ هِیَ خَمْسَهٌ وَ سَبْعُونَ بَاباً ، سَقَطَ عَنِّی مِنْهَا أَحَدَ عَشَرَ بَاباً ، وَ حَفِظْتُ مِنْهَا نَیِّفاً وَ سِتِّینَ بَاباً .

64. وَ حَدَّثَنَا أَبُو الْمُفَضَّلِ قَالَ وَ حَدَّثَنِی مُحَمَّدُ بْنُ الْحَسَنِ بْنِ رُوزْبِهَ أَبُو بَکْرٍ الْمَدَائِنِیُّ الْکَاتِبُ نَزِیلُ الرَّحْبَهِ فِی دَارِهِ

65. قَالَ حَدَّثَنِی مُحَمَّدُ

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بْنُ أَحْمَدَ بْنِ مُسْلِمٍ الْمُطَهَّرِیُّ

66. قَالَ حَدَّثَنِی أَبِی عَنْ عُمَیْرِ بْنِ مُتَوَکِّلٍ الْبَلْخِیِّ عَنْ أَبِیهِ الْمُتَوَکِّلِ بْنِ هَارُونَ

67. قَالَ لَقِیتُ یَحْیَی بْنَ زَیْدِ بْنِ عَلِیٍّ عَلَیْهِمَا السَّلَامُ فَذَکَرَ الْحَدِیثَ بِتَمَامِهِ إِلَی رُؤْیَا النَّبِیِّ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ الَّتِی ذَکَرَهَا جَعْفَرُ بْنُ مُحَمَّدٍ عَنْ آبَائِهِ صَلَواتُ اللَّهِ عَلَیْهِمْ

68. وَ فِی رِوَایَهِ الْمُطَهَّرِیِّ ذِکْرُ الْأَبْوَابِ وَ هِیَ :

التَّحْمِیدُ لِلَّهِ عَزَّ وَ جَلَّ .

الصَّلَاهُ عَلَی مُحَمَّدٍ وَ آلِهِ

الصَّلَاهُ عَلَی حَمَلَهِ الْعَرْشِ

الصَّلَاهُ عَلَی مُصَدِّقِی الرُّسُلِ .

دُعَاؤُهُ لِنَفْسِهِ وَ خَاصَّتِهِ

دُعَاؤُهُ عِنْدَ الصَّبَاحِ وَ الْمَسَاءِ

دُعَاؤُهُ فِی الْمُهِمَّاتِ

دُعَاؤُهُ فِی الِاسْتِعَاذَهِ

دُعَاؤُهُ فِی الِاشْتِیَاقِ

دُعَاؤُهُ فِی اللَّجَإِ إِلَی اللَّهِ تَعَالَی

دُعَاؤُهُ بِخَوَاتِمِ الْخَیْرِ

دُعَاؤُهُ فِی الِاعْتِرَافِ

دُعَاؤُهُ فِی طَلَبِ الْحَوَائِجِ

دُعَاؤُهُ فِی الظُّلَامَاتِ

دُعَاؤُهُ عِنْدَ الْمَرَضِ

دُعَاؤُهُ فِی الِاسْتِقَالَهِ

دُعَاؤُهُ عَلَی الشَّیْطَانِ .

دُعَاؤُهُ فِی الْمَحْذُورَاتِ

دُعَاؤُهُ فِی الِاسْتِسْقَاءِ

دُعَاؤُهُ فِی مَکَارِمِ الْأَخْلَاقِ

دُعَاؤُهُ إِذَا حَزَنَهُ أَمْرٌ .

دُعَاؤُهُ عِنْدَ الشِّدَّهِ

دُعَاؤُهُ بِالْعَافِیَهِ

دُعَاؤُهُ لِأَبَوَیْهِ .

دُعَاؤُهُ لِوُلْدِهِ

دُعَاؤُهُ لِجِیرَانِهِ وَ أَوْلِیَائِهِ .

دُعَاؤُهُ لِأَهْلِ الثُّغُورِ

دُعَاؤُهُ فِی التَّفَزُّعِ

دُعَاؤُهُ إِذَا قُتِّرَ عَلَیْهِ الرِّزْقُ

دُعَاؤُهُ فِی الْمَعُونَهِ عَلَی قَضَاءِ الدَّیْنِ .

دُعَاؤُهُ بِالتَّوْبَهِ .

دُعَاؤُهُ فِی صَلَاهِ اللَّیْلِ

دُعَاؤُهُ فِی الِاسْتِخَارَهِ .

دُعَاؤُهُ إِذَا ابْتُلِیَ أَوْ رَأَی مُبْتَلًی بِفَضِیحَهٍ بِذَنْبٍ

دُعَاؤُهُ فِی الرِّضَا بِالْقَضَاءِ

دُعَاؤُهُ عِنْدَ سَمَاعِ الرَّعْدِ

دُعَاؤُهُ فِی الشُّکْرِ

دُعَاؤُهُ فِی الِاعْتِذَارِ

دُعَاؤُهُ فِی طَلَبِ الْعَفْوِ .

دُعَاؤُهُ عِنْدَ ذِکْرِ الْمَوْتِ

دُعَاؤُهُ فِی طَلَبِ السَّتْرِ وَ الْوِقَایَهِ

دُعَاؤُهُ عِنْدَ خَتْمِهِ الْقُرْآنَ

دُعَاؤُهُ إِذَا نَظَرَ إِلَی الْهِلَالِ

دُعَاؤُهُ لِدُخُوْلِ شَهْرِ رَمَضَانَ

دُعَاؤُهُ لِوَدَاعِ شَهْرِ رَمَضَانَ

دُعَاؤُهُ فِی عِیدِ الْفِطْرِ وَ الْجُمُعَهِ

دُعَاؤُهُ فِی یَوْمِ عَرَفَهَ

دُعَاؤُهُ فِی یَوْمِ الْأَضْحَی وَ الْجُمُعَهِ

دُعَاؤُهُ فِی دَفْعِ کَیْدِ الْأَعْدَاءِ

دُعَاؤُهُ فِی الرَّهْبَهِ

دُعَاؤُهُ فِی التَّضَرُّعِ وَ الِاسْتِکَانَهِ

دُعَاؤُهُ فِی الْإِلْحَاحِ

دُعَاؤُهُ فِی التَّذَلُّلِ

دُعَاؤُهُ فِی اسْتِکْشَافِ الْهُمُومِ .

69. وَ بَاقِی الْأَبْوَابِ بِلَفْظِ أَبِی عَبْدِ اللَّهِ الْحَسَنِیِّ رَحِمَهُ اللَّهُ :

70. حَدَّثَنَا أَبُو عَبْدِ اللَّهِ جَعْفَرُ بْنُ مُحَمَّدٍ الْحَسَنِیُّ

71. قَالَ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ

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عُمَرَ بْنِ خَطَّابٍ الزَّیَّاتُ

72. قَالَ حَدَّثَنِی خَالِی عَلِیُّ بْنُ النُّعْمَانِ الْأَعْلَمُ

73. قَالَ حَدَّثَنِی عُمَیْرُ بْنُ مُتَوَکِّلٍ الثَّقَفِیُّ الْبَلْخِیُّ عَنْ أَبِیهِ مُتَوَکِّلِ بْنِ هَارُونَ

قَالَ أَمْلَی عَلَیَّ سَیِّدِی الصَّادِقُ ، أَبُو عَبْدِ اللَّهِ جَعْفَرُ بْنُ مُحَمَّدٍ

قَالَ أَمْلَی جَدِّی عَلِیُّ بْنُ الْحُسَیْنِ عَلَی أَبِی مُحَمَّدِ بْنِ عَلِیٍّ عَلَیْهِمْ أَجْمَعِینَ السَّلَامُ بِمَشْهَدٍ مِنِّی .

1-The greatest sayyid, Najm al-Din Baha' al-Sharaf Abu l-Hasan Muhammad ibn Ahmad ibn 'Ali ibn Muhammad ibn 'Umar ibn Yahya al-'Alawi al-Hasani(1) (God have mercy upon him) related to us:(2)

2-He said: The felicitous shaykh, Abu 'Abd Allah Muhammad ibn Ahmad ibn Shahriyar(3), the treasurer of the treasure-house of our master, the Commander of the Faithful, 'Ali ibn Abi Talib (upon him be peace) told us in the month of Rabi' I in the year 516 [May-June 1122 CE] while [the Sahifa] was being read before him and I was listening.

3-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(4) (God have mercy upon him) by Abu l-Mufaddal Muhammad ibn 'Abd Allah ibn al-Muttalib al-Shaybani.(5)

4-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(6) (upon them be peace) related to us.

5-He said: 'Abd Allah ibn 'Umar ibn Khattab al-Zayyat(7) related to us in the year 265 [878-9].

6-He said: My maternal uncle 'Ali ibn al-Nu'man al-A'lam(8) related to me.

7-He said: 'Umayr ibn Mutawakkil al-Thaqafi al-Balkhi related to us from

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his father Mutawakkil ibn Harun.(1)

8-He said: I met Yahya ibn Zayd ibn 'Ali (upon him be peace) when he was going to Khurasan after his father was slain and I greeted him.(2)

9-He said to me: From whence are you coming? I said: From the hajj.

10-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 (upon him be peace), so I gave him news of him and of them and of their sorrow over his father Zayd ibn 'Ali (upon him be peace).

11-He said to me: My paternal uncle [Imam] Muhammad [al-Baqir] ibn 'Ali (upon him be peace) advised my father not to revolt and he let him know what would be the outcome of his affair if he revolted and left Medina. Have you met the son of my paternal uncle, Ja'far ibn Muhammad (upon him be peace)?

I said: Yes.

12-He said: Did you hear him mention anything about my affair?

I said: Yes.

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

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

14-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.

15-His face changed colour and he said: God erases whatsoever He will, and He establishes, and with Him is the Mother of the

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Book!(1) O Mutawakkil! God 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.

16-I said: May I be made your sacrifice! Surely I see people inclining more to the son of your paternal uncle, Ja'far (upon him be peace) than to you and your father.

17-He said: Surely my paternal uncle Muhammad ibn 'Ali and his son Ja'far (upon them both be peace) summon people to life, but we summon them to death.

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

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

I said: Yes.

20-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 (upon him be peace). He had related to me that his father, Muhammad ibn 'All (upon them both be peace) had dictated it to him and had told him that it was one of the supplications of his father, 'Ali ibn al-Husayn (upon them both be peace), from Al-Sahifat al-Kamila.(2)

21-Yahya looked at it until he came to

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its end. He said to me: Will you permit me to copy it?

I said: O son of the Messenger of God! Do you ask permission for that which belongs to all of you?

22-He said: Truly I will bring out for you a sahifa 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.

23-'Umayr said: My father [Mutawakkil] said: So I stood up before him, kissed him on the head, and said to him: By God, O son of the Messenger of God! I profess the religion of God through love for you and obedience toward you! I hope that He will favour me in my life and my death with your friendship.

24-So he tossed the page of mine which I had given to him to a servant who was with him 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 (God safeguard him) and he withheld it from me.

25-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.

26-Then he called for a box and brought out from it a sahifa locked and sealed.(1) He looked at the seal, kissed it, and wept. Then he broke it and undid the lock. He

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

27-He said: By God, 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.

28-But I know that his word is the truth which he has taken from his fathers and that it will be verified. So I fear lest knowledge like this fall to the Umayyads and they hide it and store it in their treasuries for themselves.

29-So take it, guard it for me, and wait with it. Then, when God has accomplished in my affair and the affair of those people what He will accomplish, it will be a trust from me with you to be taken to the sons of my paternal uncle, Muhammad and Ibrahim,(1) 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.

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

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

32-By God, O Mutawakkil, the only thing that prevented

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me from handing the supplication over to him was what he feared for the Sahifa of his father. Where is the Sahifa? I said: Here it is. He opened it and said:

This, by God, is the handwriting of my paternal uncle Zayd and the supplications of my grandfather 'Ali ibn al-Husayn (upon both of them be peace).

33-Then he said to his son: Stand up, O Isma'il,(1) and bring out the supplications which I commanded you to memorize and safeguard!

34-So Isma'il stood up, and he brought out a Sahifa just like the Sahifa which Yahya ibn Zayd had handed over to me. Abu 'Abd Allah kissed it and placed it upon his eyes. He said: This is the handwriting of my father and the dictation of my grandfather (upon both of them be peace), while I was a witness.

35-I said: O son of the Messenger of God! Would it be proper for me to compare it to the Sahifa of Zayd and Yahya?

He gave me permission to do that and said: I consider you worthy of that.

36-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 Sahifa.

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

He said: God commands you to deliver trusts back to their owners.(2) Yes, hand it over to them.

38-When I rose to go and meet them, he

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said to me: Stay in your place.

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

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

41-He said: Leave not Medina with this Sahifa!

42-They said: And why is that?

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

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

45-Abu 'Abd Allah (upon him be peace) said: As for you - feel not secure! By God, I know that you will revolt as he revolted, and you will be slain as he was slain!

46-They arose, while they were saying: 'There is no force and no strength save in God, the All-high, the All-mighty!'(1)

47-When they revolted Abu 'Abd Allah (upon him be peace) 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.'

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

49-He said: God have mercy upon Yahya! My father related from his father from his grandfather from 'Ali (upon him be peace) that the Messenger of God (God bless him

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and his Household) was seized from his senses for an instant while he was on the pulpit.

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

51-So the Messenger of God sat down (God bless him and his Household), and sorrow was apparent on his face.

52-Then Gabriel (upon him be peace) came to him with this verse: 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.(1)

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

54-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, 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.

55-He said: God sent down concerning that: 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(2) in which the Umayyads rule, during which time there will be no Night of Decree.

56-He said: So God gave news to His Prophet (upon him be peace) that the Umayyads would own

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sovereignty over this community and that their kingdom would last this period of time.

57-Were the mountains to vie with them, they would tower over the mountains until God (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.

58-God 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.

59-He said: God sent down concerning them: Hast thou not seen those who exchanged the favour of God for unbelief, and caused the people to dwell in the abode of ruin? Gehenna, wherein they are roasted; an evil resting place!(1)

60-The 'favour of God' 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.

61-So the Messenger of God (God bless him and his Household) confided that to 'Ali and the Folk of his House.

62-He said: Then Abu 'Abd Allah said (upon him be peace): Before the rise of our Qa'im(2) not one of us Folk of the House has revolted or will revolt 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.

63-Al-Mutawakkil ibn Harun said: Then Abu 'Abd Allah

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dictated to me the supplications, which are seventy-five chapters. Of them eleven chapters have escaped me, while I have safeguarded sixty-some.

64-Abu l-Mufaddal related to us.(1) He said: Muhammad ibn al-Hasan ibn Ruzbih Abu Bakr al-Mada'ini(2) the scribe, who lived in Rahba, related to us in his house.

65-He said: Muhammad ibn Ahmad ibn Muslim al-Mutahhari(3) related to me.

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

67-He said: I met Yahya ibn Zayd ibn 'Ali (upon them both be peace). Then he mentioned the whole hadith including the vision of the Prophet (God bless him and his Household) which was mentioned by Ja'far ibn Muhammad from his fathers (God's blessings be upon them).

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

1) Praise of God

2) Blessing upon Muhammad and his Household

3) Blessing upon the Bearers of the Throne

4) Blessing upon the Attesters to the Messengers

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

6) His Supplication in the Morning and Evening

7) His Supplication in Worrisome Tasks

8) His Supplication in Seeking Refuge

9) His Supplication in Yearning

10) His Supplication in Seeking Asylum with God

11) His Supplication for Good Outcomes

12) His Supplication in Confession

13) His Supplication in Seeking Needs

14) His Supplication in Acts of Wrongdoing

15) His Supplication When Sick

16) His Supplication in Asking for Release from Sins

17) His Supplication Against Satan

18) His Supplication in Perils

19) His Supplication in Asking for Rain during a Drought

20) His Supplication on Noble Moral Traits

21) His

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Supplication when Something made him Sorrowful

22) His Supplication in Hardship

23) His Supplication for Well-Being

24) His Supplication for his Parents

25) His Supplication for his Children

26) His Supplication for his Neighbours and Friends

27) His Supplication for the People of the Frontiers

28) His Supplication in Fleeing

29) His Supplication when his Provision was Stinted

30) His Supplication for Help in Repaying Debt

31) His Supplication in Repentance

32) His Supplication in the Night Prayer

33) His Supplication in Asking for the Best

34) His Supplication when Afflicted

35) His Supplication in Satisfaction with the Decree of God

36) His Supplication upon Hearing Thunder

37) His Supplication in Giving Thanks

38) His Supplication in Asking for Pardon

39) His Supplication in Seeking Pardon

40) His Supplication when Death was Mentioned

41) His Supplication in Asking for Covering and Protection

42) His Supplication upon completing a Reading of the Qur'an

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

44) His Supplication for the Coming of the Month of Ramadan

45) His Supplication in Bidding Farewell to the Month of Ramadan

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

47) His Supplication on Day of 'Arafa

48) His Supplication on the Day of Sacrifice and Friday

49) His Supplication in Repelling the Trickery of Enemies

50) His Supplication in Fear

51) His Supplication in Pleading and Abasement

52) His Supplication in Imploring

53) His Supplication in Abasing himself

54) His Supplication for the Removal of Worries

69-The remaining chapter headings are in the words of Abu 'Abd Allah al-Hasani (God have mercy upon him).(1)

70-Abu 'Abd Allah Ja'far ibn Muhammad al-Hasani related to us.(2)

71-He said: 'Abd Allah ibn 'Umar

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ibn Khattab al-Zayyat related to us.

72-He said: Khali ibn al-Nu'man al-A'lam related to us.

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

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

75-He said: My grandfather 'Ali ibn al-Husayn dictated to my father Muhammad ibn 'Ali (upon them all be peace) while I was witness:

یَجْزِیَ الَّذِینَ أَحْسَنُوا بِالْحُسْنَی .

7. عَدْلًا مِنْهُ ، تَقَدَّسَتْ أَسْمَاؤُهُ ، وَ تَظاَهَرَتْ آلَاؤُهُ ،

لَا یُسْأَلُ عَمَّا یَفْعَلُ وَ هُمْ یُسْأَلُونَ .

8. وَ الْحَمْدُ لِلَّهِ الَّذِی

لَوْ حَبَسَ عَنْ عِبَادِهِ مَعْرِفَهَ حَمْدِهِ عَلَی مَا أَبْلَاهُمْ مِنْ مِنَنِهِ الْمُتَتَابِعَهِ ،

وَ أَسْبَغَ عَلَیْهِمْ مِنْ نِعَمِهِ الْمُتَظَاهِرَهِ ،

لَتَصَرَّفُوا فِی مِنَنِهِ فَلَمْ یَحْمَدُوهُ ،

وَ تَوَسَّعُوا فِی رِزْقِهِ فَلَمْ یَشْکُرُوهُ .

9. وَ لَوْ کَانُوا کَذَلِکَ

لَخَرَجُوا مِنْ حُدُودِ الْإِنْسَانِیَّهِ إِلَی حَدِّ الْبَهِیمِیَّهِ

فَکَانُوا کَمَا وَصَفَ فِی مُحْکَمِ کِتَابِهِ :

{إِنْ هُمْ إِلَّا کَالْأَنْعامِ بَلْ هُمْ أَضَلُّ سَبِیلًا}.

10. وَ الْحَمْدُ لِلَّهِ عَلَی مَا عَرَّفَنَا مِنْ نَفْسِهِ ،

وَ أَلْهَمَنَا مِنْ شُکْرِهِ ،

وَ فَتَحَ لَنَا مِنْ أَبْوَابِ الْعِلْمِ بِرُبُوبِیَّتِهِ ،

وَ دَلَّنَا عَلَیْهِ مِنَ الْإِخْلَاصِ لَهُ فِی تَوْحِیدِهِ ،

وَ جَنَّبَنَا مِنَ الْإِلْحَادِ وَ الشَّکِّ فِی أَمْرِهِ .

11. حَمْداً نُعَمَّرُ بِهِ فِیمَنْ حَمِدَهُ مِنْ خَلْقِهِ ،

وَ نَسْبِقُ بِهِ مَنْ سَبَقَ إِلَی رِضَاهُ وَ عَفْوِهِ .

12. حَمْداً یُضِی ءُ لَنَا بِهِ ظُلُمَاتِ الْبَرْزَخِ ،

وَ یُسَهِّلُ عَلَیْنَا بِهِ سَبِیلَ الْمَبْعَثِ ،

وَ یُشَرِّفُ بِهِ مَنَازِلَنَا عِنْدَ مَوَاقِفِ الْأَشْهَادِ ،

یَوْمَ تُجْزَی کُلُّ نَفْسٍ بِمَا کَسَبَتْ وَ هُمْ لَا یُظْلَمُونَ ،

یَوْمَ لَا یُغْنِی مَوْلًی عَنْ مَوْلًی شَیْئاً وَ لَا هُمْ یُنْصَرُونَ .

13. حَمْداً یَرْتَفِعُ مِنَّا إِلَی أَعْلَی عِلِّیِّینَ

فِی کِتَابٍ مَرْقُومٍ یَشْهَدُهُ الْمُقَرَّبُونَ .

14. حَمْداً تَقَرُّ بِهِ عُیُونُنَا إِذَا بَرِقَتِ الْأَبْصَارُ ،

وَ تَبْیَضُّ بِهِ وُجُوهُنَا إِذَا اسْوَدَّتِ الْأَبْشَارُ .

15. حَمْداً نُعْتَقُ بِهِ مِنْ أَلِیمِ نَارِ اللَّهِ إِلَی کَرِیمِ جِوَارِ اللَّهِ .

16. حَمْداً نُزَاحِمُ بِهِ مَلَائِکَتَهُ الْمُقَرَّبِینَ ،

وَ نُضَامُّ بِهِ أَنْبِیَاءَهُ الْمُرْسَلِینَ

فِی دَارِ الْمُقَامَهِ الَّتِی لَا تَزُولُ ،

وَ مَحَلِّ کَرَامَتِهِ الَّتِی لَا تَحُولُ .

17. وَ الْحَمْدُ لِلَّهِ الَّذِی اخْتَارَ لَنَا مَحَاسِنَ الْخَلْقِ ،

وَ أَجْرَی عَلَیْنَا طَیِّبَاتِ الرِّزْقِ .

18. وَ جَعَلَ

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لَنَا الْفَضِیلَهَ بِالْمَلَکَهِ عَلَی جَمِیعِ الْخَلْقِ ،

فَکُلُّ خَلِیقَتِهِ مُنْقَادَهٌ لَنَا بِقُدْرَتِهِ ،

وَ صَائِرَهٌ إِلَی طَاعَتِنَا بِعِزَّتِهِ .

19. وَ الْحَمْدُ لِلَّهِ الَّذِی أَغْلَقَ عَنَّا بَابَ الْحَاجَهِ

إِلَّا إِلَیْهِ ،

فَکَیْفَ نُطِیقُ حَمْدَهُ أَمْ مَتَی نُؤَدِّی شُکْرَهُ لَا ، مَتَی .

20. وَ الْحَمْدُ لِلَّهِ

الَّذِی رَکَّبَ فِینَا آلَاتِ الْبَسْطِ ،

وَ جَعَلَ لَنَا أَدَوَاتِ الْقَبْضِ ، وَ مَتَّعَنَا بِأَرْوَاحِ الْحَیَاهِ ،

وَ أَثْبَتَ فِینَا جَوَارِحَ الْأَعْمَالِ ،

وَ غَذَّانَا بِطَیِّبَاتِ الرِّزْقِ ،

وَ أَغْنَانَا بِفَضْلِهِ ،

وَ أَقْنَانَا بِمَنِّهِ .

21. ثُمَّ أَمَرَنَا لِیَخْتَبِرَ طَاعَتَنَا ،

وَ نَهَانَا لِیَبْتَلِیَ شُکْرَنَا ،

فَخَالَفْنَا عَنْ طَرِیقِ أَمْرِهِ ،

وَ رَکِبْنَا مُتُونَ زَجْرِهِ ،

فَلَمْ یَبْتَدِرْنَا بِعُقُوبَتِهِ ،

وَ لَمْ یُعَاجِلْنَا بِنِقْمَتِهِ ،

بَلْ تَأَنَّانَا بِرَحْمَتِهِ تَکَرُّماً ، وَ انْتَظَرَ مُرَاجَعَتَنَا بِرَأْفَتِهِ حِلْماً .

22. وَ الْحَمْدُ لِلَّهِ

الَّذِی دَلَّنَا عَلَی التَّوْبَهِ

الَّتِی لَمْ نُفِدْهَا إِلَّا مِنْ فَضْلِهِ ،

فَلَوْ لَمْ نَعْتَدِدْ مِنْ فَضْلِهِ إِلَّا بِهَا

لَقَدْ حَسُنَ بَلَاؤُهُ عِنْدَنَا ، وَ جَلَّ إِحْسَانُهُ إِلَیْنَا

وَ جَسُمَ فَضْلُهُ عَلَیْنَا

23. فَمَا هَکَذَا کَانَتْ سُنَّتُهُ فِی التَّوْبَهِ لِمَنْ کَانَ قَبْلَنَا ،

لَقَدْ وَضَعَ عَنَّا مَا لَا طَاقَهَ لَنَا بِهِ ،

وَ لَمْ یُکَلِّفْنَا إِلَّا وُسْعاً ، وَ لَمْ یُجَشِّمْنَا إِلَّا یُسْراً ،

وَ لَمْ یَدَعْ لِأَحَدٍ مِنَّا حُجَّهً وَ لَا عُذْراً .

24. فَالْهَالِکُ مِنَّا مَنْ هَلَکَ عَلَیْهِ ،

وَ السَّعِیدُ مِنَّا مَنْ رَغِبَ إِلَیْهِ .

25. وَ الْحَمْدُ لِلَّهِ بِکُلِّ مَا حَمِدَهُ بِهِ أَدْنَی مَلَائِکَتِهِ إِلَیْهِ

وَ أَکْرَمُ خَلِیقَتِهِ عَلَیْهِ

وَ أَرْضَی حَامِدِیهِ لَدَیْهِ

26. حَمْداً یَفْضُلُ سَائِرَ الْحَمْدِ کَفَضْلِ رَبِّنَا عَلَی جَمِیعِ خَلْقِهِ .

27. ثُمَّ لَهُ الْحَمْدُ مَکَانَ کُلِّ نِعْمَهٍ لَهُ عَلَیْنَا

وَ عَلَی جَمِیعِ عِبَادِهِ الْمَاضِینَ وَ الْبَاقِینَ

عَدَدَ مَا أَحَاطَ بِهِ عِلْمُهُ مِنْ جَمِیعِ الْأَشْیَاءِ ،

وَ مَکَانَ کُلِّ وَاحِدَهٍ مِنْهَا

عَدَدُهَا أَضْعَافاً مُضَاعَفَهً أَبَداً سَرْمَداً

إِلَی یَوْمِ الْقِیَامَهِ .

28. حَمْداً لَا مُنْتَهَی لِحَدِّهِ ،

وَ لَا

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حِسَابَ لِعَدَدِهِ ، وَ لَا مَبْلَغَ لِغَایَتِهِ ، وَ لَا انْقِطَاعَ لِأَمَدِهِ

29. حَمْداً یَکُونُ وُصْلَهً إِلَی طَاعَتِهِ وَ عَفْوِهِ ،

وَ سَبَباً إِلَی رِضْوَانِهِ ،

وَ ذَرِیعَهً إِلَی مَغْفِرَتِهِ ،

وَ طَرِیقاً إِلَی جَنَّتِهِ ،

وَ خَفِیراً مِنْ نَقِمَتِهِ ،

وَ أَمْناً مِنْ غَضَبِهِ ،

وَ ظَهِیراً عَلَی طَاعَتِهِ ،

وَ حَاجِزاً عَنْ مَعْصِیَتِهِ ، وَ عَوْناً عَلَی تَأْدِیَهِ حَقِّهِ وَ وَظَائِفِهِ .

30. حَمْداً نَسْعَدُ بِهِ فِی السُّعَدَاءِ مِنْ أَوْلِیَائِهِ ،

وَ نَصِیرُ بِهِ فِی نَظْمِ الشُّهَدَاءِ بِسُیُوفِ أَعْدَائِهِ ،

إِنَّهُ وَلِیٌّ حَمِیدٌ .

1- Praise belongs to God,

the First, without a first before Him,

the Last, without a last behind Him.

2- Beholders' eyes fall short of seeing Him,

describers' imaginations are not able to depict Him.

3- He originated the creatures through His power with an origination,

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

4- Then He made them walk on the path of His desire, He sent them out on the way of His love.

They cannot keep back

from that to which He has sent them forward,

nor can they go forward

to that from which He has kept them back.

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

No decreaser decreases those whom He increases, no increaser increases those of them whom He decreases.

6- Then for each spirit He strikes a fixed term in life, for each He sets up a determined end;

he walks toward it through the days of his span,

he overtakes it through the years of his time.

Then, when he

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takes his final step

and embraces the reckoning of his span,

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

That He may repay those who do evil for what they have done

and repay those who do good with goodness,(1)

7- as justice from Him (holy are His names,

and manifest His boons).

He shall not be questioned as to what He does,

but they shall be questioned.(2)

8- Praise belongs to God, for,

had He withheld from His servants the knowledge to praise Him for the uninterrupted kindnesses with which He has tried them(3)

and the manifest favours

which He has lavished upon them,

they would have moved about in His kindnesses

without praising Him,

and spread themselves out in His provision

without thanking Him.

9- 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:

They are but as the cattle—nay, but they are further astray from the way!(4)

10- Praise belongs to God, for the true knowledge of Himself He has given to us,

the thanksgiving He has inspired us to offer Him,

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

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

and the deviation and doubt in His Command

from which He has turned us aside;

11- a praise through

which we may be given long life

among those of His creatures who praise Him,

and overtake those who have gone ahead

toward His good pleasure

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and pardon;

12- a praise through which

He will illuminate for us the shadows of the interworld,(1)

ease for us the path of the Resurrection,

and raise up our stations

at the standing places of the Witnesses(2)

on the day when every soul will be repaid

for what it has earned -

they shall not be wronged;(3)

the day a master shall avail nothing a client,

and they shall not be helped;(4)

13- a praise which will rise up from us to the highest of the 'Illiyun(5)

in a book inscribed,

witnessed by those brought nigh,(6)

14- a praise whereby

our eyes may be at rest when sight is dazzled,(7)

our faces whitened when skins are blackened,(8)

15- a praise through which

we may be released from God's painful Fire

and enter God's generous neighbourhood,

16- a praise by which

we may jostle the angels brought nigh

and join the prophets, the envoys,

in a House of Permanence that does not remove,

the Place of His Generosity that does not change.

17- Praise belongs to God,

who chose for us the good qualities of creation,

granted us the agreeable things of provision,

18- and appointed for us excellence

through domination over all creation;

every one of His creatures submits to us

through His power

and comes to obey us

through His might.(9)

19- Praise belongs to God,

who locked for us the gate of need

except toward Him.

So how can we praise Him? When can we thank Him? Indeed, when?

20- Praise belongs to God,

who placed within us the organs of expansion,

assigned for us the agents of contraction, gave us to enjoy the spirits of life,

fixed

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within us the limbs of works,

nourished us with the agreeable things of provision,

freed us from need through His bounty,

and gave us possessions through His kindness.

21- Then He commanded us that He might test our obedience

and prohibited us that He might try our thanksgiving.

So we turned against the path of His commandments and mounted the backs of His warnings.

Yet He hurried us not to His punishment,

nor hastened us on to His vengeance.

No, He went slowly with us through His mercy,

in generosity, and awaited our return through His clemency, in mildness.

22- Praise belongs to God,

who showed us the way to repentance,

which we would not have won save through His bounty.

Had we nothing to count as His bounty but this,

His trial of us would have been good, His beneficence toward us great,

His bounty upon us immense.

23- For such was not His wont in repentance

with those who went before us.(1)

He has lifted up from us

what we have not the strength to bear,(2)

charged us only to our capacity,(3)

imposed upon us nothing but ease,

and left none of us with an argument or excuse.

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

and the felicitous among us he who beseeches Him.

25- And praise belongs to God

with all the praises of

His angels closest to Him,

His creatures most noble in His eyes,

and His praisers most pleasing to Him;

26- a praise that may surpass other praises

as our Lord surpasses all His creatures.

27- Then to Him belongs praise,

in place of

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His every favour upon us

and upon all His servants, past and still remaining,

to the number of all things His knowledge encompasses,

and in place of each of His favours,

their number doubling and redoubling always and forever, to the Day of Resurrection;

28- a praise whose bound has no utmost end,

whose number has no reckoning,

whose limit cannot be reached,

whose period cannot be cut off;

29- a praise which will become

a link to His obedience and pardon,

a tie to His good pleasure,

a means to His forgiveness,

a path to His Garden,

a protector against His vengeance,

a security against His wrath,

an aid to obeying Him,

a barrier against disobeying Him,

a help in fulfilling His right and His duties;

30- a praise that will make us felicitous

among His felicitous friends,

and bring us into the ranks

of those martyred by the swords of His enemies.

He is a Friend, Praiseworthy!

.

3- O God, bless Muhammad,

entrusted by Thee with Thy revelation,

distinguished by Thee among Thy creatures,

devoted to Thee among Thy servants,

the imam of mercy,

the leader of good,

the key to blessing,

4- who wearied his soul

for Thy affairs,

5- exposed his body to detested things

for Thy sake,

6- showed open enmity toward his next of kin

by summoning to Thee,

7- fought against his family

for Thy good pleasure,

8- cut the ties of the womb

in giving life to Thy religion,

9- sent far those close

because of their denial,

10- brought near those far

because of their response to Thee,

11- showed friendship to the most distant

for Thy sake,

12- displayed enmity toward the nearest

for Thy sake,

13- made his soul persevere

in delivering Thy message,

14- tired it in summoning

to Thy creed,

15- busied it in counselling

those worthy of Thy summons,

16- 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,

desiring to exalt Thy religion

and seeking help

against those who disbelieved in Thee,

17- until what he attempted against Thy enemies

went well with him

18- and what he arranged for Thy friends

was accomplished.

19- He rose up against them seeking victory

through Thine aid, becoming strong in spite of his weakness with Thy help.

20- He fought against them

in the centre of their cities

21- and attacked them

in the midst of their dwellings,

22- until Thy command prevailed,

and Thy word rose up,

though the idolaters

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were averse.(1)

23- O God, so raise him, because of his labours for Thy sake, to the highest degree of Thy Garden,(2)

24- that none may equal him in station,

none may match him in level,

and no angel brought nigh or prophet sent out

may parallel him in Thy sight.

25- And inform him concerning his Household the pure and his community the faithful

of an excellent intercession,

greater than what Thou hast promised him!(3)

26- O Keeper of promises!

O Faithful to Thy word!

O He who changes evil deeds into manifold good deeds!(4)

Thou art of bounty abounding!

1. وَ الْحَمْدُ لِلَّهِ الَّذِی مَنَّ عَلیْنَا بِمُحَمَّدٍ نَبِیِّهِ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ

دُونَ الْأُمَمِ الْمَاضِیَهِ وَ الْقُرُونِ السَّالِفَهِ ،

بِقُدْرَتِهِ الَّتِی لَا تَعْجِزُ عَنْ شَیْ ءٍ وَ إِنْ عَظُمَ ،

وَ لَا یَفُوتُهَا شَیْ ءٌ وَ إِنْ لَطُفَ .

2. فَخَتَمَ بِنَا عَلَی جَمِیعِ مَنْ ذَرَأَ ،

وَ جَعَلَنَا شُهَدَاءَ عَلَی مَنْ جَحَدَ ،

وَ کَثَّرَنَا بِمَنِّهِ عَلَی مَنْ قَلَّ .

3. اللَّهُمَّ فَصَلِّ عَلَی مُحَمَّدٍ أَمِینِکَ عَلَی وَحْیِکَ ،

وَ نَجِیبِکَ مِنْ خَلْقِکَ ،

وَ صَفِیِّکَ مِنْ عِبَادِکَ ،

إِمَامِ الرَّحْمَهِ ، وَ قَائِدِ الْخَیْرِ ،

وَ مِفْتَاحِ الْبَرَکَهِ .

4. کَمَا نَصَبَ لِأَمْرِکَ نَفْسَهُ

5. وَ عَرَّضَ فِیکَ لِلْمَکْرُوهِ بَدَنَهُ

6. وَ کَاشَفَ فِی الدُّعَاءِ إِلَیْکَ حَامَّتَهُ

7. وَ حَارَبَ فِی رِضَاکَ أُسْرَتَهُ

8. وَ قَطَعَ فِی إِحْیَاءِ دِینِکَ رَحِمَهُ .

9. وَ أَقْصَی الْأَدْنَیْنَ عَلَی جُحُودِهِمْ

10. وَ قَرَّبَ الْأَقْصَیْنَ عَلَی اسْتِجَابَتِهِمْ لَکَ .

11. وَ وَالَی فِیکَ الْأَبْعَدِینَ

12. وَ عَادَی فِیکَ الْأَقْرَبِینَ

13. و أَدْأَبَ نَفْسَهُ فِی تَبْلِیغِ رِسَالَتِکَ

14.وَ أَتْعَبَهَا بِالدُّعَاءِ إِلَی مِلَّتِکَ .

15. وَ شَغَلَهَا بِالنُّصْحِ لِأَهْلِ دَعْوَتِکَ

16. وَ هَاجَرَ إِلَی بِلَادِ الْغُربَهِ ،

وَ

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مَحَلِّ النَّأْیِ عَنْ مَوْطِنِ رَحْلِهِ ،

وَ مَوْضِعِ رِجْلِهِ ،

وَ مَسْقَطِ رَأْسِهِ ، وَ مَأْنَسِ نَفْسِهِ ،

إِرَادَهً مِنْهُ لِإِعْزَازِ دِینِکَ ،

وَ اسْتِنْصَاراً عَلَی أَهْلِ الْکُفْرِ بِکَ .

17. حَتَّی اسْتَتَبَّ لَهُ مَا حَاوَلَ فِی أَعْدَائِکَ

18. وَ اسْتَتَمَّ لَهُ مَا دَبَّرَ فِی أَوْلِیَائِکَ .

19. فَنَهَدَ إِلَیْهِمْ مُسْتَفْتِحاً بِعَوْنِکَ ،

وَ مُتَقَوِّیاً عَلَی ضَعْفِهِ بِنَصْرِکَ

20. فَغَزَاهُمْ فِی عُقْرِ دِیَارِهِمْ .

12. وَ هَجَمَ عَلَیْهِمْ فِی بُحْبُوحَهِ قَرَارِهِمْ

22. حَتَّی ظَهَرَ أَمْرُکَ ، وَ عَلَتْ کَلِمَتُکَ ، وَ لَوْ کَرِهَ الْمُشْرِکُونَ .

23. اللَّهُمَّ فَارْفَعْهُ بِمَا کَدَحَ فِیکَ

إِلَی الدَّرَجَهِ الْعُلْیَا مِنْ جَنَّتِکَ

24. حَتَّی لَا یُسَاوَی فِی مَنْزِلَهٍ ، وَ لَا یُکَافَأَ فِی مَرْتَبَهٍ ،

وَ لَا یُوَازِیَهُ لَدَیْکَ مَلَکٌ مُقَرَّبٌ ، وَ لَا نَبِیٌّ مُرْسَلٌ .

25. وَ عَرِّفْهُ فِی أَهْلِهِ الطَّاهِرِینَ وَ أُمَّتِهِ الْمُؤْمِنِینَ

مِنْ حُسْنِ الشَّفَاعَهِ

أَجَلَّ مَا وَعَدْتَهُ

26. یَا نَافِذَ الْعِدَهِ ،

یَا وَافِیَ الْقَوْلِ ،

یَا مُبَدِّلَ السَّیِّئَاتِ بِأَضْعَافِهَا مِنَ الْحَسَنَاتِ

إِنَّکَ ذُو الْفَضْلِ الْعَظِیمِ

up place in Thy obedience;

4- Gabriel, entrusted with Thy revelation,

obeyed by the inhabitants of Thy heavens,

distinguished in Thy Presence,(1)

brought nigh to Thee;

5- the spirit who is over the angels of the veils;(2)

6- and the spirit

who is of Thy command(3) -

bless them and the angels below them: the residents in Thy heavens,

those entrusted with Thy messages,

7- those who become not wearied by perseverance,

or exhausted and flagged by toil,

whom passions distract not from glorifying Thee,

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

8- their eyes lowered,

they do not attempt to look at Thee;

their chins bowed,

they have long desired what is with Thee;

unrestrained in mentioning Thy boons,

they remain humble before Thy mightiness

and the majesty of Thy magnificence;

9- 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!'

10- Bless them,

and Thy angels who are the Reposeful,

those of proximity to Thee,

those who carry the unseen to Thy messengers,

those entrusted with Thy revelation,

11- the tribes of angels

whom Thou hast singled out for Thyself,

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

and made to dwell inside Thy heavens' layers,

12- those who will stand upon the heavens' borders(4)

when the Command descends to complete Thy promise,

13- the keepers of the rain, the drivers of the clouds,

14- him at whose driving's sound is heard the rolling of thunder,

and when the reverberating clouds swim before

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his driving, bolts of lightning flash;

15- the escorts of snow and hail,

the descenders with the drops of rain when they fall,

the watchers over the treasuries of the winds,

those charged with the mountains lest they disappear,

16- those whom Thou hast taught the weights of the waters

and the measures contained by torrents and masses of rain;

17- the angels who are Thy messengers to the people of the earth

with the disliked affliction that comes down

and the beloved ease;

18- the devoted, noble scribes,(1)

the watchers, noble writers,(2)

the angel of death and his helpers,

Munkar and Nakir,(3)

Rumaan, the tester in the graves,(4)

the circlers of the Inhabited House,(5)

Malik(6) and the guardians,

Ridwan(7) and the gatekeepers of the gardens,

19- those who disobey not God in What He commands them

and do What they are commanded;(8)

20- those who say, Peace be upon you, for that you were patient

- and fair is the Ultimate Abode;(9)

21- the Zabaniya, who, when it is said to them,

take him, and fetter him, then roast him in hell,(10)

hasten to accomplish it, nor do they give him any respite;(11)

22- him whom we have failed to mention,

not knowing his place with Thee,

nor with which command Thou hast charged him;

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

and those of them charged over the creatures;

24- bless them on the day when every soul will come, with it a driver and a witness,(12)

25- and bless them with a blessing that will add

honour to their honour

and purity to their

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purity.

26- O God, 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!

Thou art Munificent, Generous.

1. اللَّهُمَّ وَ حَمَلَهُ عَرْشِکَ الَّذِینَ لَا یَفْتُرُونَ مِنْ تَسْبِیحِکَ ،

وَ لَا یَسْأَمُونَ مِنْ تَقْدِیسِکَ ،

وَ لَا یَسْتَحْسِرُونَ مِنْ عِبَادَتِکَ ،

وَ لَا یُؤْثِرُونَ التَّقْصِیرَ عَلَی الْجِدِّ فِی أَمْرِکَ ،

وَ لَا یَغْفُلُونَ عَنِ الْوَلَهِ إِلَیْکَ

2. وَ إِسْرَافِیلُ صَاحِبُ الصُّورِ ،

الشَّاخِصُ الَّذِی یَنْتَظِرُ مِنْکَ الْإِذْنَ ،

وَ حُلُولَ الْأَمْرِ ،

فَیُنَبِّهُ بِالنَّفْخَهِ صَرْعَی رَهَائِنِ الْقُبُورِ .

3. وَ مِیکَائِیلُ ذُو الْجَاهِ عِنْدَکَ ،

وَ الْمَکَانِ الرَّفِیعِ مِنْ طَاعَتِکَ .

4. وَ جِبْرِیلُ الْأَمِینُ عَلَی وَحْیِکَ ،

الْمُطَاعُ فِی أَهْلِ سَمَاوَاتِکَ ،

الْمَکِینُ لَدَیْکَ ،

الْمُقَرَّبُ عِنْدَکَ

5. وَ الرُّوحُ الَّذِی هُوَ عَلَی مَلَائِکَهِ الْحُجُبِ .

6. وَ الرُّوحُ الَّذِی هُوَ مِنْ أَمْرِکَ ،

فَصَلِّ عَلَیْهِمْ ، وَ عَلَی الْمَلَائِکَهِ الَّذِینَ مِنْ دُونِهِمْ مِنْ سُکَّانِ سَمَاوَاتِکَ ،

وَ أَهْلِ الْأَمَانَهِ عَلَی رِسَالَاتِکَ

7. وَالَّذِینَ لَا تَدْخُلُهُمْ سَأْمَهٌ مِنْ دُءُوبٍ ،

وَ لَا إِعْیَاءٌ مِنْ لُغُوبٍ وَ لَا فُتُورٌ ،

وَ لَا تَشْغَلُهُمْ عَنْ تَسْبِیحِکَ الشَّهَوَاتُ ،

وَ لَا یَقْطَعُهُمْ عَنْ تَعْظِیمِکَ سَهْوُ الْغَفَلَاتِ .

8. الْخُشَّعُ الْأَبْصَارِ فَلَا یَرُومُونَ النَّظَرَ إِلَیْکَ ،

النَّوَاکِسُ الْأَذْقَانِ ،

الَّذِینَ قَدْ طَالَتْ رَغْبَتُهُمْ فِیمَا لَدَیْکَ ،

الْمُسْتَهْتَرُونَ بِذِکْرِ آلَائِکَ ،

وَ الْمُتَوَاضِعُونَ دُونَ عَظَمَتِکَ وَ جَلَالِ کِبْرِیَائِکَ

9. وَ الَّذِینَ یَقُولُونَ إِذَا نَظَرُوا إِلَی جَهَنَّمَ تَزْفِرُ عَلَی أَهْلِ مَعْصِیَتِکَ سُبْحَانَکَ مَا عَبَدْنَاکَ حَقَّ عِبَادَتِکَ .

10. فَصَلِّ عَلَیْهِمْ وَ عَلَی الرَّوْحَانِیِّینَ مِنْ مَلَائِکَتِکَ ،

وَ أَهْلِ الزُّلْفَهِ عِنْدَکَ ،

وَ حُمَّالِ الْغَیْبِ إِلَی رُسُلِکَ ، وَ الْمُؤْتَمَنِینَ عَلَی وَحْیِکَ

11. وَ قَبَائِلِ الْمَلَائِکَهِ الَّذِینَ اخْتَصَصْتَهُمْ لِنَفْسِکَ ،

وَ أَغْنَیْتَهُمْ عَنِ الطَّعَامِ وَ الشَّرَابِ بِتَقْدِیسِکَ

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،

وَ أَسْکَنْتَهُمْ بُطُونَ أَطْبَاقِ سَمَاوَاتِکَ .

12. وَ الَّذِینَ عَلَی أَرْجَائِهَا

إِذَا نَزَلَ الْأَمْرُ بِتَمَامِ وَعْدِکَ

13. وَ خُزَّانِ الْمَطَرِ وَ زَوَاجِرِ السَّحَابِ

14. وَ الَّذِی بِصَوْتِ زَجْرِهِ یُسْمَعُ زَجَلُ الرُّعُودِ ،

وَ إِذَا سَبَحَتْ بِهِ حَفِیفَهُ السَّحَابِ الْتَمَعَتْ صَوَاعِقُ الْبُرُوقِ .

15. وَ مُشَیِّعِی الثَّلْجِ وَ الْبَرَدِ ،

وَ الْهَابِطِینَ مَعَ قَطْرِ الْمَطَرِ إِذَا نَزَلَ ،

وَ الْقُوَّامِ عَلَی خَزَائِنِ الرِّیَاحِ ،

وَ الْمُوَکَّلِینَ بِالْجِبَالِ فَلَا تَزُولُ

16. وَ الَّذِینَ عَرَّفْتَهُمْ مَثَاقِیلَ الْمِیَاهِ ،

وَ کَیْلَ مَا تَحْوِیهِ لَوَاعِجُ الْأَمْطَارِ وَ عَوَالِجُهَا

17. وَ رُسُلِکَ مِنَ الْمَلَائِکَهِ إِلَی أَهْلِ الْأَرْضِ

بِمَکْرُوهِ مَا یَنْزِلُ مِنَ الْبَلَاءِ

وَ مَحْبُوبِ الرَّخَاءِ

18. وَ السَّفَرَهِ الْکِرَامِ الْبَرَرَهِ ،

وَ الْحَفَظَهِ الْکِرَامِ الْکَاتِبِینَ ،

وَ مَلَکِ الْمَوْتِ وَ أَعْوَانِهِ ،

وَ مُنْکَرٍ وَ نَکِیرٍ ، وَ رُومَانَ فَتَّانِ الْقُبُورِ ،

وَ الطَّائِفِینَ بِالْبَیْتِ الْمَعْمُورِ ،

وَ مَالِکٍ ، وَ الْخَزَنَهِ ، وَ رِضْوَانَ ، وَ سَدَنَهِ الْجِنَانِ .

19. وَ الَّذِینَ لَا یَعْصُونَ اللَّهَ مَا أَمَرَهُمْ ،

وَ یَفْعَلُونَ مَا یُؤْمَرُونَ

20. وَ الَّذِینَ یَقُولُونَ سَلَامٌ عَلَیْکُمْ بِمَا صَبَرْتُمْ

فَنِعْمَ عُقْبَی الدَّارِ

21. وَ الزَّبَانِیَهِ الَّذِینَ إِذَا قِیلَ لَهُمْ

خُذُوهُ فَغُلُّوهُ ثُمَّ الْجَحِیمَ صَلُّوهُ

ابْتَدَرُوهُ سِرَاعاً ، وَ لَمْ یُنْظِرُوهُ .

22. وَ مَنْ أَوْهَمْنَا ذِکْرَهُ ، وَ لَمْ نَعْلَمْ مَکَانَهُ مِنْکَ ،

و بِأَیِّ أَمْرٍ وَکَّلْتَهُ .

23. وَ سُکَّانِ الْهَوَاءِ وَ الْأَرْضِ وَ الْمَاءِ

وَ مَنْ مِنْهُمْ عَلَی الْخَلْقِ

24. فَصَلِّ عَلَیْهِمْ یَومَ یَأْتِی کُلُّ نَفْسٍ مَعَهَا سَائِقٌ وَ شَهِیدٌ

25. وَ صَلِّ عَلَیْهِمْ صَلَاهً تَزِیدُهُمْ کَرَامَهً عَلَی کَرَامَتِهِمْ

وَ طَهَارَهً عَلَی طَهَارَتِهِمْ

26. اللَّهُمَّ وَ إِذَا صَلَّیْتَ عَلَی مَلَائِکَتِکَ وَ رُسُلِکَ

وَ بَلَّغْتَهُمْ صَلَاتَنَا عَلَیْهِمْ

فَصَلِّ عَلَیْنَا بِمَا فَتَحْتَ لَنَا مِنْ حُسْنِ الْقَوْلِ فِیهِمْ ،

إِنَّکَ جَوَادٌ کَرِیمٌ

الرُّسُلِ وَ مُصَدِّقِیهِمْ

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

1- O God, 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) -

they yearned for the emissaries through the realities of faith,

2- in every era and time in which Thou didst send a messenger

and set up for the people a director

from the period of Adam down to Muhammad

(God bless him and his Household)

from among the imams of guidance

and the leaders of the godfearing (upon them all be peace) -

remember them with forgiveness and good pleasure!

3- O God,

and as for the Companions of Muhammad specifically,

those who did well in companionship,

who stood the good test in helping him,

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

4-separated from mates and children

in manifesting his word,

fought against fathers and sons in strengthening his prophecy,

and through him gained victory;

5- those who were wrapped in affection for him,

hoping for a commerce

that comes not to naught(1) in love for him;

6- those who were left by their clans

when they clung to his handhold

and denied by their kinsfolk

when they rested in the shadow of his kinship;

7- forget not, O God,

what they abandoned for Thee and in Thee,

and make them pleased with Thy good pleasure

for the sake of the creatures they drove to Thee

while they were with Thy Messenger,

summoners to Thee for Thee.

8- Show gratitude to them for leaving the abodes

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of their people for Thy sake

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

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

9- O God, and give to those who have done well in following the Companions,

who say, Our Lord, forgive us and our brothers

who went before us in faith,(1)

Thy best reward;

10- those who went straight to the Companions' road, sought out their course,

and proceeded in their manner.

11- No doubt concerning their sure insight diverted them

and no uncertainty shook them

from following in their tracks

and being led by the guidance of their light.

12- As their assistants and supporters,

they professed their religion,

gained guidance through their guidance,

came to agreement with them,

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

13- O God, and bless the Followers,

from this day of ours to the Day of Doom,

their wives, their offspring,

and those among them who obey Thee,

14- with a blessing through which

Thou wilt preserve them from disobeying Thee,

make room for them in the plots of Thy Garden,

defend them from the trickery of Satan,

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

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

15- and incite them, through it (this blessing), to

tie firmly the knot of good hope in Thee,

desire what is with Thee,

and refrain from ill thoughts [toward Thee]

because of what the hands of Thy servants'

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hold.

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

induce them to renounce the plenty of the immediate,

make them love to work for the sake of the deferred

and prepare for what comes after death,

17- make easy for them every distress that comes to them

on the day when souls take leave from bodies,

18- release them from

that which brings about the perils of temptation

and being thrown down in the Fire

and staying forever within it,

19- and take them to security,

the resting place of the godfearing.

1. اللَّهُمَّ وَ أَتْبَاعُ الرُّسُلِ

وَ مُصَدِّقُوهُمْ مِنْ أَهْلِ الْأَرْضِ بِالْغَیْبِ

عِنْدَ مُعَارَضَهِ الْمُعَانِدِینَ لَهُمْ بِالتَّکْذِیبِ

وَ الِاشْتِیَاقِ إِلَی الْمُرْسَلِینَ بِحَقَائِقِ الْإِیمَانِ

2. فِی کُلِّ دَهْرٍ وَ زَمَانٍ أَرْسَلْتَ فِیهِ رَسُولًا

وَ أَقَمْتَ لِأَهْلِهِ دَلِیلًا

مِنْ لَدُنْ آدَمَ إِلَی مُحَمَّدٍ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ

مِنْ أَئِمَّهِ الْهُدَی ،

وَ قَادَهِ أَهْلِ التُّقَی ،

عَلَی جَمِیعِهِمُ السَّلَامُ ،

فَاذْکُرْهُمْ مِنْکَ بِمَغْفِرَهٍ وَ رِضْوَانٍ .

3. اللَّهُمَّ وَ أَصْحَابُ مُحَمَّدٍ خَاصَّهً

الَّذِینَ أَحْسَنُوا الصَّحَابَهَ

وَ الَّذِینَ أَبْلَوُا الْبَلَاءَ الْحَسَنَ فِی نَصْرِهِ ،

وَ اسْتَجَابُوا لَهُ حَیْثُ أَسْمَعَهُمْ حُجَّهَ رِسَالَاتِهِ .

4. وَ فَارَقُوا الْأَزْوَاجَ وَ الْأَوْلَادَ

فِی إِظْهَارِ کَلِمَتِهِ ،

وَ قَاتَلُوا الْآبَاءَ وَ الْأَبْنَاءَ فِی تَثْبِیتِ نُبُوَّتِهِ ،

وَ انْتَصَرُوا بِهِ .

5. وَ مَنْ کَانُوا مُنْطَوِینَ عَلَی مَحَبَّتِهِ

یَرْجُونَ تِجَارَهً لَنْ تَبُورَ فِی مَوَدَّتِهِ .

6. وَ الَّذِینَ هَجَرَتْهُمْ الْعَشَائِرُ

إِذْ تَعَلَّقُوا بِعُرْوَتِهِ ،

وَ انْتَفَتْ مِنْهُمُ الْقَرَابَاتُ إِذْ سَکَنُوا فِی ظِلِّ قَرَابَتِهِ .

7. فَلَا تَنْسَ لَهُمُ اللَّهُمَّ مَا تَرَکُوا لَکَ وَ فِیکَ ،

وَ أَرْضِهِمْ مِنْ رِضْوَانِکَ ،

وَ بِمَا حَاشُوا الْخَلْقَ عَلَیْکَ ،

وَ کَانُوا مَعَ رَسُولِکَ دُعَاهً لَکَ إِلَیْکَ .

8. وَ اشْکُرْهُمْ عَلَی هَجْرِهِمْ فِیکَ دِیَارَ قَوْمِهِمْ ،

وَ خُرُوجِهِمْ مِنْ سَعَهِ الْمَعَاشِ إِلَی ضِیقِهِ

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،

وَ مَنْ کَثَّرْتَ فِی إِعْزَازِ دِینِکَ مِنْ مَظْلُومِهِمْ .

9. اللَّهُمَّ وَ أَوْصِلْ إِلَی التَّابِعِینَ لَهُمْ بِإِحْسَانٍ ،

الَّذِینَ یَقُولُونَ رَبَّنَا اغْفِرْ لَنَا وَ لِإِخْوَانِنَا الَّذِینَ سَبَقُونَا بِالْإِیمَانِ

خَیْرَ جَزَائِکَ .

10. الَّذِینَ قَصَدُوا سَمْتَهُمْ ، وَ تَحَرَّوْا وِجْهَتَهُمْ ،

وَ مَضَوْا عَلَی شَاکِلَتِهِمْ .

11. لَمْ یَثْنِهِمْ رَیْبٌ فِی بَصِیرَتِهِمْ ،

وَ لَمْ یَخْتَلِجْهُمْ شَکٌّ فِی قَفْوِ آثَارِهِمْ ،

وَ الِائْتِمَامِ بِهِدَایَهِ مَنَارِهِمْ .

12. مُکَانِفِینَ وَ مُوَازِرِینَ لَهُمْ ،

یَدِینُونَ بِدِینِهِمْ ،

وَ یَهْتَدُونَ بِهَدْیِهِمْ ،

یَتَّفِقُونَ عَلَیْهِمْ ، وَ لَا یَتَّهِمُونَهُمْ فِیمَا أَدَّوْا إِلَیْهِمْ .

13. اللَّهُمَّ وَ صَلِّ عَلَی التَّابِعِینَ

مِنْ یَوْمِنَا هَذَا إِلَی یَوْمِ الدِّینِ

وَ عَلَی أَزْوَاجِهِمْ وَ عَلَی ذُرِّیَّاتِهِمْ

وَ عَلَی مَنْ أَطَاعَکَ مِنْهُمْ.

14. صَلَاهً تَعْصِمُهُمْ بِهَا مِنْ مَعْصِیَتِکَ ،

وَ تَفْسَحُ لَهُمْ فِی رِیَاضِ جَنَّتِکَ ،

وَ تَمْنَعُهُمْ بِهَا مِنْ کَیْدِ الشَّیْطَانِ ،

وَ تُعِینُهُمْ بِهَا عَلَی مَا اسْتَعَانُوکَ عَلَیْهِ مِنْ بِرٍّ ،

وَ تَقِیهِمْ طَوَارِقَ اللَّیْلِ وَ النَّهَارِ إِلَّا طَارِقاً یَطْرُقُ بِخَیْرٍ .

15. وَ تَبْعَثُهُمْ بِهَا عَلَی اعْتِقَادِ حُسْنِ الرَّجَاءِ لَکَ ،

وَ الطَّمَعِ فِیمَا عِنْدَکَ

وَ تَرْکِ التُّهَمَهِ فِیمَا تَحْوِیهِ أَیْدِی الْعِبَادِ

16. لِتَرُدَّهُمْ إِلَی الرَّغْبَهِ إِلَیْکَ وَ الرَّهْبَهِ مِنْکَ ،

وَ تُزَهِّدَهُمْ فِی سَعَهِ الْعَاجِلِ ،

وَ تُحَبِّبَ إِلَیْهِمُ الْعَمَلَ لِلْآجِلِ ،

وَ الِاسْتِعْدَادَ لِمَا بَعْدَ الْمَوْتِ

17. وَ تُهَوِّنَ عَلَیْهِمْ کُلَّ کَرْبٍ یَحِلُّ بِهِمْ

یَوْمَ خُرُوجِ الْأَنْفُسِ مِنْ أَبْدَانِهَا

18. وَ تُعَافِیَهُمْ مِمَّا تَقَعُ بِهِ الْفِتْنَهُ مِنْ مَحْذُورَاتِهَا ،

وَ کَبَّهِ النَّارِ وَ طُولِ الْخُلُودِ فِیهَا

19. وَ تُصَیِّرَهُمْ إِلَی أَمْنٍ

مِنْ مَقِیلِ الْمُتَّقِینَ .

آلِهِ ،

وَ أَعْتِقْ رِقَابَنَا مِنْ نَقِمَتِکَ .

3. وَ یَا مَنْ لَا تَفْنَی خَزَائِنُ رَحْمَتِهِ ،

صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ

وَ اجْعَلْ لَنَا نَصِیباً فِی رَحْمَتِکَ .

4. وَ یَا مَنْ تَنْقَطِعُ دُونَ رُؤْیَتِهِ الْأَبْصَارُ

صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ أَدْنِنَا إِلَی قُرْبِکَ

5. وَ یَا مَنْ تَصْغُرُ عِنْدَ خَطَرِهِ الْأَخْطَارُ ،

صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ، وَ کَرِّمْنَا عَلَیْکَ .

6. وَ یَا مَنْ تَظْهَرُ عِنْدَهُ بَوَاطِنُ الْأَخْبَارِ ،

صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ، وَ لَا تَفْضَحْنَا لَدَیْکَ .

7. اللَّهُمَّ أَغْنِنَا عَنْ هِبَهِ الْوَهَّابِینَ بِهِبَتِکَ ،

وَ اکْفِنَا وَحْشَهَ الْقَاطِعِینَ بِصِلَتِکَ

حَتَّی لَا نَرْغَبَ إِلَی أَحَدٍ مَعَ بَذْلِکَ ،

وَ لَا نَسْتَوْحِشَ مِنْ أَحَدٍ مَعَ فَضْلِکَ .

8. اللَّهُمَّ فَصَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ کِدْ لَنَا وَ لَا تَکِدْ عَلَیْنَا ،

وَ امْکُرْ لَنَا وَ لَا تَمْکُرْ بِنَا ،

وَ أَدِلْ لَنَا وَ لَا تُدِلْ مِنَّا .

9. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ قِنَا مِنْکَ ، وَ احْفَظْنَا بِکَ ،

وَ اهْدِنَا إِلَیْکَ ، وَ لَا تُبَاعِدْنَا عَنْکَ

إِنَّ مَنْ تَقِهِ یَسْلَمْ وَ مَنْ تَهْدِهِ یَعْلَمْ ،

وَ مَنْ تُقَرِّبْهُ إِلَیْکَ یَغْنَمْ .

10. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ اکْفِنَا حَدَّ نَوَائِبِ الزَّمَانِ ،

وَ شَرَّ مَصَایِدِ الشَّیْطَانِ ، وَ مَرَارَهَ صَوْلَهِ السُّلْطَانِ .

11. اللَّهُمَّ إِنَّمَا یَکْتَفِی الْمُکْتَفُونَ بِفَضْلِ قُوَّتِکَ ،

فَصَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ اکْفِنَا ،

وَ إِنَّمَا یُعْطِی الْمُعْطُونَ مِنْ فَضْلِ جِدَتِکَ ،

فَصَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ أَعْطِنَا ،

وَ إِنَّمَا یَهْتَدِی الْمُهْتَدُونَ بِنُورِ وَجْهِکَ ،

فَصَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ، وَ اهْدِنَا .

12. اللَّهُمَّ إِنَّکَ مَنْ وَاَلَیْتَ لَمْ یَضْرُرْهُ

خِذْلَانُ الْخَاذِلِینَ ،

وَ مَنْ أَعْطَیْتَ لَمْ یَنْقُصْهُ مَنْعُ الْمَانِعِینَ ،

وَ مَنْ هَدَیْتَ لَمْ یُغْوِهِ إِضْلَالُ الْمُضِلِّینَ

13. فَصَلِّ عَلَی

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مُحَمَّدٍ وَ آلِهِ ،

وَ امْنَعْنَا بِعِزِّکَ مِنْ عِبَادِکَ ،

وَ أَغْنِنَا عَنْ غَیْرِکَ بِإِرْفَادِکَ ،

وَ اسْلُکْ بِنَا سَبِیلَ الْحَقِّ بِإِرْشَادِکَ .

14. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ اجْعَلْ سَلَامَهَ قُلُوبِنَا فِی ذِکْرِ عَظَمَتِکَ ،

وَ فَرَاغَ أَبْدَانِنَا فِی شُکْرِ نِعْمَتِکَ ،

وَ انْطِلَاقَ أَلْسِنَتِنَا فِی وَصْفِ مِنَّتِکَ .

15. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ اجْعَلْنَا مِنْ دُعَاتِکَ الدَّاعِینَ إِلَیْکَ ،

وَ هُدَاتِکَ الدَّالِّینَ عَلَیْکَ ،

وَ مِنْ خَاصَّتِکَ الْخَاصِّینَ لَدَیْکَ ،

یَا أَرْحَمَ الرَّاحِمِینَ

1- O He the wonders of whose mightiness will never end!

Bless Muhammad and his Household

and prevent us from deviation concerning Thy mightiness!

2- O He the term of whose kingdom will never cease!

Bless Muhammad and his Household

and release our necks from Thy vengeance!

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

Bless Muhammad and his Household

and appoint for us a portion of Thy mercy!

4- O He whom eyes fall short of seeing!

Bless Muhammad and his Household

and bring us close to Thy nearness!

5- O He before whose greatness all great things are small!

Bless Muhammad and his Household

and give us honour with Thee!

6- O He to whom all hidden tidings are manifest!

Bless Muhammad and his Household

and expose us not before Thee!

7- O God, remove our need for the gifts of the givers through Thy gift,

spare us the loneliness of those who break off

through Thy joining,

that we may beseech no one

along with Thy free giving,

that we may feel lonely at no one's absence

along with Thy bounty!

8- O God, bless Muhammad and his Household,

scheme for us, not

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against us,

devise to our benefit, not to our loss,(1)

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

9- O God, bless Muhammad and his Household,

protect us from Thyself, safeguard us through Thyself,

guide us to Thyself, and take us not far from Thyself!(2)

he whom Thou protectest stays safe, he whom Thou guidest knows,

and he whom Thou bringest near Thyself takes the spoils.

10- O God, bless Muhammad and his Household

and spare us the cutting edge of time's turning changes,

the evil of Satan's snares,

and the bitterness of the sovereign's aggression!

11- O God, the spared are spared only through the bounty of Thy strength,

so bless Muhammad and his Household

and spare us!

The givers give only through the bounty of Thy wealth,

so bless Muhammad and his Household

and give to us!

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

so bless Muhammad and his Household

and guide us!

12- O God, he whom Thou befriendest will not be injured by the abandonment of the abandoners,

he to whom Thou givest will not be diminished

by the withholding of the withholders,

he whom Thou guidest will not be misled

by the misguidance of the misguiders.

13- So bless Muhammad and his Household,

defend us from Thy servants

through Thy might,

free us from need for other than Thee

through Thy support,

and make us travel the path of the Truth

through Thy right guidance!

14- O God, bless Muhammad and his Household

and put the soundness of our hearts

into the remembrance of Thy mightiness,

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

and the flow

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of our tongues into the description of Thy kindness!

15- O God, bless Muhammad and his Household

and make us one of Thy summoners who summon to Thee,

Thy guiders who direct to Thee,

and Thy special friends whom Thou hast singled out!

O Most Merciful of the merciful!

وَ مَا کَنَّ تَحْتَ الثَّرَی

10. أَصْبَحْنَا فِی قَبْضَتِکَ

یَحْوِینَا مُلْکُکَ وَ سُلْطَانُکَ ،

وَ تَضُمُّنَا مَشِیَّتُکَ ،

وَ نَتَصَرَّفُ عَنْ أَمْرِکَ ،

وَ نَتَقَلَّبُ فِی تَدْبِیرِکَ.

11. لَیْسَ لَنَا مِنَ الْأَمْرِ إِلَّا مَا قَضَیْتَ ،

وَ لَا مِنَ الْخَیْرِ إِلَّا مَا أَعْطَیْتَ .

12. وَ هَذَا یَوْمٌ حَادِثٌ جَدِیدٌ ،

وَ هُوَ عَلَیْنَا شَاهِدٌ عَتِیدٌ ،

إِنْ أَحْسَنَّا وَدَّعَنَا بِحَمْدٍ ،

وَ إِنْ أَسَأْنَا فَارَقَنَا بِذَمٍّ .

13. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ ارْزُقْنَا حُسْنَ مُصَاحَبَتِهِ ،

وَ اعْصِمْنَا مِنْ سُوءِ مُفَارَقَتِهِ بِارْتِکَابِ جَرِیرَهٍ ،

أَوِ اقْتِرَافِ صَغِیرَهٍ أَوْ کَبِیرَهٍ

14. وَ أَجْزِلْ لَنَا فِیهِ مِنَ الْحَسَنَاتِ ،

وَ أَخْلِنَا فِیهِ مِنَ السَّیِّئَاتِ ،

وَ امْلَأْ لَنَا مَا بَیْنَ طَرَفَیْهِ حَمْداً وَ شُکْراً

وَ أَجْراً وَ ذُخْراً وَ فَضْلًا وَ إِحْسَاناً .

15. اللَّهُمَّ یَسِّرْ عَلَی الْکِرَامِ الْکَاتِبِینَ مَئُونَتَنَا ،

وَ امْلَأْ لَنَا مِنْ حَسَنَاتِنَا صَحَائِفَنَا ،

وَ لَا تُخْزِنَا عِنْدَهُمْ بِسُوءِ أَعْمَالِنَا .

16. اللَّهُمَّ اجْعَلْ لَنَا فِی کُلِّ سَاعَهٍ مِنْ سَاعَاتِهِ

حَظّاً مِنْ عِبَادِکَ ،

وَ نَصِیباً مِنْ شُکْرِکَ وَ شَاهِدَ صِدْقٍ مِنْ مَلَائِکَتِکَ .

17. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ احْفَظْنَا مِنْ بَیْنِ أَیْدِینَا وَ مِنْ خَلْفِنَا

وَ عَنْ أَیْمَانِنَا وَ عَنْ شَمَائِلِنَا

وَ مِنْ جَمِیعِ نَوَاحِینَا ،

حِفْظاً عَاصِماً مِنْ مَعْصِیَتِکَ ،

هَادِیاً إِلَی طَاعَتِکَ ، مُسْتَعْمِلًا لِمَحَبَّتِکَ .

18. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ وَفِّقْنَا فِی یَوْمِنَا هَذَا وَ لَیْلَتِنَا هَذِهِ وَ فِی جَمِیعِ أَیَّامِنَا

لِاسْتِعْمَالِ الْخَیْرِ ،

وَ هِجْرَانِ الشَّرِّ ، وَ شُکْرِ النِّعَمِ ،

وَ اتِّبَاعِ السُّنَنِ ، وَ مُجَانَبَهِ الْبِدَعِ ،

وَ الْأَمْرِ بِالْمَعْرُوفِ ، وَ النَّهْیِ عَنِ الْمُنْکَرِ ،

وَ حِیَاطَهِ الْإِسْلَامِ ،

وَ انْتِقَاصِ الْبَاطِلِ وَ إِذْلَالِهِ ،

وَ نُصْرَهِ الْحَقِّ وَ إِعْزَازِهِ ، وَ إِرْشَادِ الضَّالِّ ،

وَ مُعَاوَنَهِ الضَّعِیفِ ، وَ إِدْرَاکِ اللَّهِیفِ .

19. اللَّهُمَّ صَلِّ عَلَی

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مُحَمَّدٍ وَ آلِهِ ،

وَ اجْعَلْهُ أَیْمَنَ یَوْمٍ عَهِدْنَاهُ ،

وَ أَفْضَلَ صَاحِبٍ صَحِبْنَاهُ ،

وَ خَیْرَ وَقْتٍ ظَلِلْنَا فِیهِ

20. وَ اجْعَلْنَا مِنْ أَرْضَی مَنْ مَرَّ عَلَیْهِ اللَّیْلُ وَ النَّهَارُ مِنْ جُمْلَهِ خَلْقِکَ ،

أَشْکَرَهُمْ لِمَا أَوْلَیْتَ مِنْ نِعَمِکَ ،

وَ أَقْوَمَهُمْ بِمَا شَرَعْتَ مِنْ شرَائِعِکَ ،

وَ أَوْقَفَهُمْ عَمَّا حَذَّرْتَ مِنْ نَهْیِکَ .

21. اللَّهُمَّ إِنِّی أُشْهِدُکَ

وَ کَفَی بِکَ شَهِیداً ،

وَ أُشْهِدُ سَمَاءَکَ وَ أَرْضَکَ وَ مَنْ أَسْکَنْتَهُمَا مِنْ مَلائِکَتِکَ وَ سَائِرِ خَلْقِکَ

فِی یَوْمِی هَذَا وَ سَاعَتِی هَذِهِ وَ لَیْلَتِی هَذِهِ وَ مُسْتَقَرِّی هَذَا ،

أَنِّی أَشْهَدُ أَنَّکَ أَنْتَ اللَّهُ الَّذِی لَا إِلَهَ إِلَّا أَنْتَ ،

قَائِمٌ بِالْقِسْطِ ، عَدْلٌ فِی الْحُکْمِ ،

رَءُوفٌ بِالْعِبَادِ ، مَالِکُ الْمُلْکِ ،

رَحِیمٌ بِالْخَلْقِ .

22. وَ أَنَّ مُحَمَّداً عَبْدُکَ وَ رَسُولُکَ

و خِیَرَتُکَ مِنْ خَلْقِکَ ،

حَمَّلْتَهُ رِسَالَتَکَ فَأَدَّاهَا ،

وَ أَمَرْتَهُ بِالنُّصْحِ لِأُمَّتِهِ فَنَصَحَ لَهَا .

23. اللَّهُمَّ فَصَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

أَکْثَرَ مَا صَلَّیْتَ عَلَی أَحَدٍ مِنْ خَلْقِکَ ،

وَ آتِهِ عَنَّا أَفْضَلَ مَا آتَیْتَ أَحَداً مِنْ عِبَادِکَ ،

وَ اجْزِهِ عَنَّا أَفْضَلَ وَ أَکْرَمَ

مَا جَزَیْتَ أَحَداً مِنْ أَنْبِیَائِکَ عَنْ أُمَّتِهِ

24. إِنَّکَ أَنْتَ الْمَنَّانُ بِالْجَسِیمِ ،

الْغَافِرُ لِلْعَظِیمِ ،

وَ أَنْتَ أَرْحَمُ مِنْ کُلِّ رَحِیمٍ ،

فَصَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ

الطَّیِّبِینَ الطَّاهِرِینَ الْأَخْیَارِ الْأَنْجَبِینَ .

1- Praise belongs to God, who created night and day through His strength,

2- set them apart through His power,

3- and appointed for each

a determined limit

and a drawn-out period.

4- He makes each of the two enter into its companion,

and makes its companion enter into it,

as an ordainment from Him for His servants

in that through which He feeds them

and with which He makes them grow.

5- He created for them the night,

that

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they might rest in it(1)

from tiring movements and wearisome exertions

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.

6- He created for them the daytime, giving sight,

that they might seek within it of His bounty,(2)

find the means to His provision,

and roam freely in His earth,

searching for that through which

to attain the immediate in their life in this world

and to achieve the deferred in their life to come.

7-Through all of this He sets right their situation,

tries their records,(3)

and watches their state in the times for obeying Him,

the waystations of His obligations,

and the places of His ordinances,

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

and repay those who do good with goodness.(4)

8- O God, to Thee belongs praise for the sky Thou hast split into dawn for us,(5)

giving us to enjoy thereby the brightness of daytime,

showing us sought-after nourishments,

and protecting us from the striking of blights.

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

the heaven and the earth

and what Thou hast scattered in each,

the still and the moving, the resident and the journeying,

what towers up in the air and what hides under the ground.

10- We rise in the morning in Thy grasp:

Thy kingdom and authority contain us

and Thy will embraces us.

We move about by Thy command

and turn this way and that through Thy governing.

11-

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We own nothing of the affair

except what Thou hast decreed

and nothing of the good

except what Thou hast given.

12- This is a fresh, new day,

over us a ready witness.

If we do good,

it will take leave from us with praise,

and if we do evil,

it will part from us in blame.

13- O God,

bless Muhammad and his Household,

provide us with the day's good companionship

and preserve us against parting from it badly

by doing a misdeed

or committing a sin, whether small or great!

14- Make our good deeds within it plentiful

empty us therein of evil deeds,

and fill what lies between its two sides for us

with praise and thanksgiving,

wages and stores,

bounty and beneficence!

15- O God, ease our burden on the Noble Writers,(1)

fill our pages for us with our good deeds,

and degrade us not before them

with our evil works!

16- O God, appoint for us in each of the day's hours

a share from Thy servants,

a portion of giving thanks to Thee,

and a truthful witness among Thy angels!

17- O God, bless Muhammad and his Household

and safeguard us from before us and behind us,

from our right hands and our left hands

and from all our directions,(2)

a safeguarding that will preserve from disobeying Thee,

guide to obeying Thee,

and be employed for Thy love!

18- O God,

bless Muhammad and his Household

and give us success in this day of ours,

this night of ours,

and in all our days,

to employ the good,

stay away from the evil, give thanks for favours,

follow the Sunna's norms, avoid innovations,

enjoin good behaviour, forbid the disapproved,

defend Islam,

diminish falsehood and

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abase it,

help the truth and exalt it,

guide the misguided,

assist the weak,

and reach out to the troubled!

19- O God,

bless Muhammad and his Household

and make this

the most fortunate day we have known,

the most excellent companion we have accompanied,

and the best time in which we have lingered!

20- Place us among the most satisfied of all Thy creatures whom night and day have passed by,

the most thankful of them

for the favours Thou hast done,

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

and the most unyielding of them toward the prohibited acts

against which Thou hast cautioned!

21- O God, I call Thee to witness

- and Thou art sufficient witness -

and I call Thy heaven and Thy earth to witness

and Thy angels and Thy other creatures who inhabit them

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

that I bear witness that Thou art God,

other than whom there is no god,

Upholding justice,

Equitable in judgement,

Clement to the servants,(1)

Master of the kingdom,(2)

Compassionate to the creatures,

22- and that Muhammad is Thy servant and Thy messenger,

Thy chosen from among Thy creatures.

Thou didst charge him with Thy message

and he delivered it;

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

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

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

and repay him on our behalf better and more generously than Thou hast repaid any of

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Thy prophets on behalf of his community!

24- Thou art All-kind with immensity,

the Forgiver of the great,

and Thou art more merciful than every possessor of mercy!

So bless Muhammad and his Household,

the good, the pure, the chosen, the most distinguished!

مِنْ عِنْدِکَ مَخْرَجاً وَحِیّاً .

9. وَ لَا تَشْغَلْنِی بِالِاهْتِمَامِ عَنْ تَعَاهُدِ فُرُوضِکَ ،

وَ اسْتِعْمَالِ سُنَّتِکَ .

10. فَقَدْ ضِقْتُ لِمَا نَزَلَ بِی یَا رَبِّ ذَرْعاً ،

وَ امْتَلَأْتُ بِحَمْلِ مَا حَدَثَ عَلَیَّ هَمّاً ،

وَ أَنْتَ الْقَادِرُ عَلَی کَشْفِ مَا مُنِیتُ بِهِ ،

وَ دَفْعِ مَا وَقَعْتُ فِیهِ ،

فَافْعَلْ بِی ذَلِکَ وَ إِنْ لَمْ أَسْتَوْجِبْهُ مِنْکَ ،

یَا ذَا الْعَرْشِ الْعَظِیمِ

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

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

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

2- Intractable affairs yield to Thy power,

means are made ready by Thy gentleness,

the decree goes into effect through Thy power,

and all things proceed according to Thy desire.

3- By Thy desire they follow Thy command

without Thy word

and by Thy will they obey Thy bans

without Thy prohibition.

4- Thou art the supplicated in worries

and the place of flight in misfortunes;

none of them is repelled unless Thou repellest,

none is removed unless Thou removest.

5- Upon me has come down, My Lord,

something whose weight burdens me

and upon me has fallen

something whose carrying oppresses me.

6- Through Thy power

Thou hast brought it down upon me

and through Thy authority

Thou hast turned it toward me.

7- None can send away what Thou hast brought,

none can deflect what Thou hast turned,

none can open what Thou hast closed, none can close what Thou hast opened,

none can make easy what Thou hast made difficult,

none can help him whom Thou hast abandoned.

8- So bless Muhammad and his Household,

open for me,

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my Lord, the door of relief through Thy graciousness,

break from me the authority of worry by Thy strength,

confer the beauty of Thy gaze upon my complaint,

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

give me from Thyself mercy and wholesome relief,

and appoint for me from Thyself a quick way out!

9- Distract me not through worry

from observing Thy obligations

and acting in accordance with Thy prescriptions.

10- My capacity has been straitened, my Lord,

by what has come down on me,

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

while Thou hast power to remove what has afflicted me

and to repel that into which I have fallen.

So do that for me though I merit it not from Thee,

O Possessor of the Mighty Throne!

5- We seek refuge in Thee from

harbouring dishonesty toward anyone,

being pleased with our works,

and stretching out our expectations.

6- We seek refuge in Thee from

ill-mindedness,

looking down on the small,

Satan's gaining mastery over us,

time's afflicting us,

and the sovereign's oppressing us.

7- We seek refuge in Thee from

acting with prodigality

and not having sufficiency.

8- We seek refuge in Thee from

the gloating of enemies,

indigent need for equals,

living in hardship,

and dying without readiness.

9- We seek refuge in Thee from

the most dreadful remorse,

the greatest affliction, the most wretched wretchedness, the evil end to the journey,

the deprivation of reward,

and the advent of punishment.

10- O God,

bless Muhammad and his Household

and through Thy mercy, give to me refuge from all of that,

and to all the faithful, both men and women!

O Most Merciful of the merciful!

1. اللَّهُمَّ إِنیِّ أَعُوذُ بِکَ مِنْ هَیَجَانِ الْحِرْصِ ،

وَ سَوْرَهِ الْغَضَبِ ، وَ غَلَبَهِ الْحَسَدِ ،

وَ ضَعْفِ الصَّبْرِ ،

وَ قِلَّهِ الْقَنَاعَهِ ، وَ شَکَاسَهِ الْخُلُقِ ،

وَ إِلْحَاحِ الشَّهْوَهِ ، وَ مَلَکَهِ الْحَمِیَّهِ

2. وَ مُتَابَعَهِ الْهَوَی ، وَ مُخَالَفَهِ الْهُدَی ،

وَ سِنَهِ الْغَفْلَهِ ، وَ تَعَاطِی الْکُلْفَهِ ،

وَ إِیثَارِ الْبَاطِلِ عَلَی الْحَقِّ ،

وَ الْإِصْرَارِ عَلَی الْمَأْثَمِ ،

وَ اسْتِصْغَارِ الْمَعْصِیَهِ ، وَ اسْتِکْبَارِ الطَّاعَهِ .

3. وَ مُبَاهَاهِ الْمُکْثِرِینَ ، وَ الْإِزْرَاءِ بِالْمُقِلِّینَ ،

وَ سُوءِ الْوِلَایَهِ لِمَنْ تَحْتَ أَیْدِینَا ،

وَ تَرْکِ الشُّکْرِ لِمَنِ اصْطَنَعَ الْعَارِفَهَ عِنْدَنَا

4. أَوْ أَنْ نَعْضُدَ ظَالِماً ، أَوْ نَخْذُلَ مَلْهُوفاً ،

أَوْ نَرُومَ مَا لَیْسَ لَنَا بِحَقٍّ ،

أَوْ نَقُولَ فِی الْعِلْمِ بِغَیْرِ عِلْمٍ .

5. وَ نَعُوذُ بِکَ أَنْ نَنْطَوِیَ عَلَی غِشِّ أَحَدٍ ،

وَ أَنْ نُعْجِبَ بِأَعْمَالِنَا ، وَ

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نَمُدَّ فِی آمَالِنَا .

6. وَ نَعُوذُ بِکَ مِنْ سُوءِ السَّرِیرَهِ ،

وَ احْتِقَارِ الصَّغِیرَهِ ،

وَ أَنْ یَسْتَحْوِذَ عَلَیْنَا الشَّیْطَانُ ،

أَوْ یَنْکُبَنَا الزَّمَانُ ، أَوْ یَتَهَضَّمَنَا السُّلْطَانُ

7. وَ نَعُوذُ بِکَ مِنْ تَنَاوُلِ الْإِسرَافِ ، وَ مِنْ فِقْدَانِ الْکَفَافِ .

8. وَ نَعُوذُ بِکَ مِنْ شَمَاتَهِ الْأَعْدَاءِ ،

وَ مِنَ الْفَقْرِ إِلَی الْأَکْفَاءِ ،

وَ مِنْ مَعِیشَهٍ فِی شِدَّهٍ ، وَ مِیتَهٍ عَلَی غَیْرِ عُدَّهٍ .

9. وَ نَعُوذُ بِکَ مِنَ الْحَسْرَهِ الْعُظْمَی ،

وَ الْمُصِیبَهِ الْکُبْرَی ، وَ أَشْقَی الشَّقَاءِ ،

وَ سُوءِ الْمَآبِ ،

وَ حِرْمَانِ الثَّوَابِ ، وَ حُلُولِ الْعِقَابِ .

10. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ أَعِذْنِی مِنْ کُلِّ ذَلِکَ بِرَحْمَتِکَ

وَ جَمِیعَ الْمُؤْمِنِینَ وَ الْمُؤْمِنَاتِ ،

یَا أَرْحَمَ الرَّاحِمِینَ .

us from frailty,(1)

built us up from feebleness,

and began us from a mean water;(2)

we have no force except through Thy strength

and no strength except through Thy help.

6- So confirm us by giving us success,

point us the right way by Thy pointing,

blind the eyes of our hearts

toward everything opposed to Thy love,

and set not in any of our limbs

passage to disobeying Thee!

7- O God, bless Muhammad and his Household

and assign

the whisperings of our hearts,

the movements of our members,

the glances of our eyes,

and the idioms of our tongues,

to that which makes incumbent Thy reward,

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

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

1. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ صَیِّرْنَا إِلَی مَحْبُوبِکَ مِنَ التَّوْبَهِ ،

و أَزِلْنَا عَنْ مَکْرُوهِکَ مِنَ الْإِصْرَارِ .

2. اللَّهُمَّ وَ مَتَی وَقَفْنَا بَیْنَ نَقْصَیْنِ فِی دِینٍ أَوْ دُنْیَا،

فَأَوْقِعِ النَّقْصَ بِأَسْرَعِهِمَا فَنَاءً ،

وَ اجْعَلِ التَّوْبَهَ فِی أَطْوَلِهِمَا بَقَاءً

3. وَ إِذَا هَمَمْنَا بِهَمَّیْنِ یُرْضِیکَ أَحَدُهُمَا عَنَّا ،

وَ یُسْخِطُکَ الْآخَرُ عَلَیْنَا ،

فَمِلْ بِنَا إِلَی مَا یُرْضِیکَ عَنَّا ،

وَ أَوْهِنْ قُوَّتَنَا عَمَّا یُسْخِطُکَ عَلَیْنَا

4. وَ لَا تُخَلِّ فِی ذَلِکَ بَیْنَ نُفُوسِنَا وَ اخْتِیَارِهَا ،

فَإِنَّهَا مُخْتَارَهٌ لِلْبَاطِلِ إِلَّا مَا وَفَّقْتَ ،

أَمَّارَهٌ بِالسُّوءِ إِلَّا مَا رَحِمْتَ

5. اللَّهُمَّ وَ إِنَّکَ مِنَ الضُّعْفِ خَلَقْتَنَا ،

وَ عَلَی الْوَهْنِ بَنَیْتَنَا ،

وَ مِنْ مَاءٍ مَهِینٍ ابْتَدَأْتَنَا ،

فَلَا حَوْلَ لَنَا إِلَّا بِقُوَّتِکَ ،

وَ لَا قُوَّهَ لَنَا إِلَّا بِعَوْنِکَ

6. فَأَیِّدْنَا بِتَوْفِیقِکَ ، وَ سَدِّدْنَا بِتَسْدِیدِکَ ،

وَ أَعْمِ أَبْصَارَ قُلُوبِنَا عَمَّا خَالَفَ مَحَبَّتَکَ ،

وَ لَا تَجْعَلْ لِشَیْ ءٍ مِنْ جَوَارِحِنَا نُفُوذاً

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فِی مَعْصِیَتِکَ .

7. اللَّهُمَّ فَصَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ اجْعَلْ هَمَسَاتِ قُلُوبِنَا ،

وَ حَرَکَاتِ أَعْضَائِنَا وَ لَمَحَاتِ أَعْیُنِنَا ،

وَ لَهَجَاتِ أَلْسِنَتِنَا

فِی مُوجِبَاتِ ثَوَابِکَ

حَتَّی لَا تَفُوتَنَا حَسَنَهٌ نَسْتَحِقُّ بِهَا جَزَاءَکَ ،

وَ لَا تَبْقَی لَنَا سَیِّئَهٌ نَسْتَوْجِبُ بِهَا عِقَابَکَ .

can reach deliverance without Thy pardon!

3- O Richest of the rich!

Here we are, Thy servants, before Thee.

I am the neediest of the needy toward Thee,

so redress our neediness through Thy plenty

and cut us not off from our hopes

through Thy withholding,

lest Thou makest wretched him who seeks felicity through Thee

and deprivest him who seeks help from Thy bounty!

4- Then to whom would we return after Thee?

Where would we go from Thy gate?

Glory be to Thee!

We are the distressed,

the response to whom

Thou hast made incumbent,

the people from whom

Thou hast promised to remove the evil.(1)

5- That thing most resembling Thy will

and that affair most worthy for Thee in Thy mightiness

is showing mercy to him who asks Thee for mercy

and helping him who seeks help from Thee.

So show mercy upon our pleading with Thee

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

6- O God, Satan will gloat over us

if we follow him in disobeying Thee,

so bless Muhammad and his Household

and let him not gloat over us

after we have renounced him for Thee

and beseeched Thee against him!

عَنَّا کُتَّابُ السَّیِّئَاتِ

بِصَحِیفَهٍ خَالِیَهٍ مِنْ ذِکْرِ سَیِّئَاتِنَا ،

وَ یَتَوَلَّی کُتَّابُ الْحَسَنَاتِ عَنَّا

مَسْرُورِینَ بِمَا کَتَبُوا مِنْ حَسَنَاتِنَا

3. وَ إِذَا انْقَضَتْ أَیَّامُ حَیَاتِنَا ،

وَ تَصَرَّمَتْ مُدَدُ أَعْمَارِنَا ،

وَ اسْتَحْضَرَتْنَا دَعْوَتُکَ الَّتِی لَا بُدَّ مِنْهَا وَ مِنْ إِجَابَتِهَا ،

فَصَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ اجْعَلْ خِتَامَ مَا تُحْصِی عَلَیْنَا کَتَبَهُ أَعْمَالِنَا

تَوْبَهً مَقْبُولَهً

لَا تُوقِفُنَا بَعْدَهَا عَلَی ذَنْبٍ اجْتَرَحْنَاهُ ،

وَ لَا مَعْصِیَهٍ اقْتَرَفْنَاهَا .

4. وَ لَا تَکْشِفْ عَنَّا سِتْراً سَتَرْتَهُ عَلَی رُءُوسِ الْأَشْهَادِ ،

یَوْمَ تَبْلُو أَخْبَارَ عِبَادِکَ .

5. إِنَّکَ رَحِیمٌ بِمَنْ دَعَاکَ ،

وَ مُسْتَجِیبٌ لِمَنْ نَادَاکَ .

1- O He remembering whom brings honour

to those who remember!

O He thanking whom brings triumph

to those who give thanks!

O He obeying whom brings deliverance

to those who obey!

Bless Muhammad and his Household,

and divert our hearts through remembering Thee

from every act of remembrance,

our tongues through thanking Thee

from every act of thanksgiving,

our limbs through obeying Thee

from every act of obedience!

2- If Thou hast ordained for us idleness from these occupations,

make it an idleness of safety, within which no ill consequence visits us or weariness overtakes us!

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

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

3- And when the days of our life have passed by,

the terms of our lifetimes have elapsed,

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

then bless Muhammad and his Household

and make the outcome of what the writers of our

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works count against us

an accepted repentance,

which afterwards gave us no rest

in a sin that we committed

or an act of disobedience that we performed!

4- 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!

5- Verily Thou art compassionate to him who supplicates Thee,

the responder to him who calls upon Thee!

God,

to admit to Thee the evil of what I have earned?

Will it save me from Thee

to confess the ugliness of what I have done?

Or wilt Thou impose upon me in this my station

Thy displeasure?

Will Thy hate hold fast to me in the time of

my supplication?

7- Glory be to Thee! I do not despair of Thee, for Thou hast opened the door of repentance toward Thyself.

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

having wronged himself

and made light of his Lord's inviolability,

8- and whose sins are dreadful, great,

whose days have parted, fled,

until, when he sees the term of his works expired

and the limit of his lifetime reached

and knows with certainty that he has no escape from Thee,

no place to flee from Thee,

he turns his face toward Thee in repeated turning,

makes his repentance toward Thee sincere,

stands before Thee with a pure and purified heart,

then supplicates Thee with a feeble, quiet voice.

9- He is bowed before Thee, bent,

his head lowered, thrown down,

his legs shaking in fear,

his tears flooding his cheeks.

He supplicates Thee:

O Most Merciful of the merciful!

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

O Tenderest of those around whom run

seekers of forgiveness!

O He whose pardon is greater than His vengeance!

O He whose good pleasure is more abundant

than His anger!(1)

10- O He who seeks His creatures' praise

with excellent forbearance!

O He who has accustomed His servants

to the acceptance of their repeated turningl!(2)

O He who seeks to heal their corruption

through repentance!

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

O

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He who recompenses with the much their little !

O He who has made himself accountable to them to respond to supplication!(1)

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

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

nor am I the most blameworthy to offer excuses

which Thou hast accepted,

nor am I the most wrongdoing of those who have

repented to Thee,

and to whom Thou hast returned

12- I repent to Thee in this my station,

the repentance of one

remorseful over what preceded from him hastily,

apprehensive of what has gathered around him,

pure in shame for that into which he has fallen,

13- knowing that pardoning great sins is nothing great for Thee.(2)

overlooking enormous misdeeds is not difficult for Thee,

putting up with indecent crimes does not trouble Thee,

and the most beloved of Thy servants to Thee is he who refrains from arrogance before Thee,

pulls aside from persistence,

and holds fast to praying forgiveness!

14- I am clear before Thee of arrogance,

I seek refuge in Thee from persistence,

I pray forgiveness from Thee for shortcomings,

I seek help from Thee in incapacity!

15- O God,

bless Muhammad and his Household,

dispense with what is incumbent upon me toward Thee,

release me from what I merit from Thee,

and grant me sanctuary from what the evildoers fear!

For Thou art full of pardon,

the hoped-for source of forgiveness,

well known for Thy forbearance.

My need has no object but Thee, .

my sin no forgiver other than Thee -could that be possible?

16- I have no fear for myself

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except from Thee;

Thou art worthy of reverential fear,

and worthy to forgive!(1)

Bless Muhammad and his Household, grant my need,

answer my request favourably, forgive my sin,

and give me security from fear for myself!

Thou art powerful over everything,(2)

and that is easy for Thee.

Amen, Lord of the world!

1. اللَّهُمَّ إِنَّهُ یَحْجُبُنِی عَنْ مَسْأَلَتِکَ خِلَالٌ ثَلَاثٌ ،

وَ تَحْدُونِی عَلَیْهَا خَلَّهٌ وَاحِدَهٌ

2. یَحْجُبُنِی أَمْرٌ أَمَرْتَ بِهِ فَأَبْطَأْتُ عَنْهُ ،

وَ نَهْیٌ نَهَیْتَنِی عَنْهُ فَأَسْرَعْتُ إِلَیْهِ ،

وَ نِعْمَهٌ أَنْعَمْتَ بِهَا عَلَیَّ فَقَصَّرْتُ فِی شُکْرِهَا .

3. وَ یَحْدُونِی عَلَی مَسْأَلَتِکَ

تَفَضُّلُکَ عَلَی مَنْ أَقْبَلَ بِوَجْهِهِ إِلَیْکَ ،

وَ وَفَدَ بِحُسْنِ ظَنِّهِ إِلَیْکَ ،

إِذْ جَمِیعُ إِحْسَانِکَ تَفَضُّلٌ ،

وَ إِذْ کُلُّ نِعَمِکَ ابْتِدَاءٌ

4. فَهَا أَنَا ذَا ، یَا إِلَهِی ،

وَاقِفٌ بِبَابِ عِزِّکَ وُقُوفَ الْمُسْتَسْلِمِ الذَّلِیلِ ،

وَ سَائِلُکَ عَلَی الْحَیَاءِ مِنِّی

سُؤَالَ الْبَائِسِ الْمُعِیلِ

5. مُقِرٌّ لَکَ بِأَنِّی

لَمْ أَسْتَسْلِمْ وَقْتَ إِحْسَانِکَ إِلَّا بِالْإِقْلَاعِ عَنْ عِصْیَانِکَ ،

وَ لَمْ أَخْلُ فِی الْحَالَاتِ کُلِّهَا مِنِ امْتِنَانِکَ .

6. فَهَلْ یَنْفَعُنِی ، یَا إِلَهِی ، إِقْرَارِی عِنْدَکَ بِسُوءِ مَا اکْتَسَبْتُ

وَ هَلْ یُنْجِینِی مِنْکَ اعْتِرَافِی لَکَ بِقَبِیحِ مَا ارْتَکَبْتُ

أَمْ أَوْجَبْتَ لِی فِی مَقَامِی هَذَا سُخْطَکَ

أَمْ لَزِمَنِی فِی وَقْتِ دُعَایَ مَقْتُکَ .

7. سُبْحَانَکَ ، لَا أَیْأَسُ مِنْکَ

وَ قَدْ فَتحْتَ لِی بَابَ التَّوْبَهِ إِلَیْکَ ،

بَلْ أَقُولُ مَقَالَ الْعَبْدِ الذَّلِیلِ الظَّالِمِ لِنَفْسِهِ

الْمُسْتَخِفِّ بِحُرْمَهِ رَبِّهِ .

8. الَّذِی عَظُمَتْ ذُنُوبُهُ فَجَلَّتْ ،

وَ أَدْبَرَتْ أَیَّامُهُ فَوَلَّتْ

حَتَّی إِذَا رَأَی مُدَّهَ الْعَمَلِ قَدِ انْقَضَتْ

وَ غَایَهَ الْعُمُرِ قَدِ انْتَهَتْ ،

وَ أَیْقَنَ أَنَّهُ لَا مَحِیصَ لَهُ مِنْکَ ، وَ لَا مَهْرَبَ لَهُ عَنْکَ ،

تَلَقَّاکَ بِالْإِنَابَهِ ،

وَ أَخْلَصَ لَکَ التَّوْبَهَ ،

فَقَامَ إِلَیْکَ بِقَلْبٍ طَاهِرٍ نَقِیٍّ ،

ثُمَّ دَعَاکَ بِصَوْتٍ حَائِلٍ خَفِیٍّ .

9. قَدْ تَطَأْطَأَ لَکَ فَانْحَنَی ،

وَ نَکَّسَ رَأْسَهُ فَانْثَنَی ،

قَدْ

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أَرْعَشَتْ خَشْیَتُهُ رِجْلَیْهِ ،

وَ غَرَّقَتْ دُمُوعُهُ خَدَّیْهِ ،

یَدْعُوکَ بِیَا أَرْحَمَ الرَّاحِمِینَ ،

وَ یَا أَرْحَمَ مَنِ انْتَابَهُ الْمُسْتَرْحِمُونَ ،

وَ یَا أَعْطَفَ مَنْ أَطَافَ بِهِ الْمُسْتَغْفِرُونَ ،

وَ یَا مَنْ عَفْوُهُ أَکْثرُ مِنْ نَقِمَتِهِ ،

وَ یَا مَنْ رِضَاهُ أَوْفَرُ مِنْ سَخَطِهِ .

10. وَ یَا مَنْ تَحَمَّدَ إِلَی خَلْقِهِ

بِحُسْنِ التَّجَاوُزِ ،

وَ یَا مَنْ عَوَّدَ عِبَادَهُ قَبُولَ الْإِنَابَهِ ،

وَ یَا مَنِ اسْتَصْلَحَ فَاسِدَهُمْ بِالتَّوْبَهِ

وَ یَا مَنْ رَضِیَ مِنْ فِعْلِهِمْ بِالْیَسِیرِ ،

وَ مَنْ کَافَی قَلِیلَهُمْ بِالْکَثِیرِ ،

وَ یَا مَنْ ضَمِنَ لَهُمْ إِجَابَهَ الدُّعَاءِ ،

وَ یَا مَنْ وَعَدَهُمْ عَلَی نَفْسِهِ

بِتَفَضُّلِهِ حُسْنَ الْجَزَاءِ .

11. مَا أَنَا بِأَعْصَی مَنْ عَصَاکَ

فَغَفَرْتَ لَهُ ،

وَ مَا أَنَا بِأَلْوَمِ مَنِ اعْتَذَرَ إِلَیْکَ

فَقَبِلْتَ مِنْهُ ،

وَ مَا أَنَا بِأَظْلَمِ مَنْ تَابَ إِلَیْکَ

فَعُدْتَ عَلَیْهِ .

12. أَتُوبُ إِلَیْکَ فِی مَقَامِی هَذَا

تَوْبَهَ نَادِمٍ عَلَی مَا فَرَطَ مِنْهُ ،

مُشْفِقٍ مِمَّا اجْتَمَعَ عَلَیْهِ ،

خَالِصِ الْحَیَاءِ مِمَّا وَقَعَ فِیهِ .

13. عَالِمٍ بِأَنَّ الْعَفْوَ عَنِ الذَّنْبِ الْعَظِیمِ لَا یَتَعَاظَمُکَ ،

وَ أَنَّ التَّجَاوُزَ عَنِ الْإِثْمِ الْجَلِیلِ لَا یَسْتَصْعِبُکَ ،

وَ أَنَّ احْتِمَالَ الْجِنَایَاتِ الْفَاحِشَهِ لَا یَتَکَأَّدُکَ ،

وَ أَنَّ أَحَبَّ عِبَادِکَ إِلَیْکَ مَنْ تَرَکَ الِاسْتِکْبَارَ عَلَیْکَ ،

وَ جَانَبَ الْإِصْرَارَ ، وَ لَزِمَ الِاسْتِغْفَارَ .

14. وَ أَنَا أَبْرَأُ إِلَیْکَ مِنْ أَنْ أَسْتَکْبِرَ ،

وَ أَعُوذُ بِکَ مِنْ أَنْ أُصِرَّ ،

وَ أَسْتَغْفِرُکَ لِمَا قَصَّرْتُ فِیهِ ،

وَ أَسْتَعِینُ بِکَ عَلَی مَا عَجَزْتُ عَنْهُ .

15. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ هَبْ لِی مَا یَجِبُ عَلَیَّ لَکَ ،

وَ عَافِنِی مِمَّا أَسْتَوْجِبُهُ مِنْکَ ،

وَ أَجِرْنِی مِمَّا یَخَافُهُ أَهْلُ الْإِسَاءَهِ ،

فَإِنَّکَ مَلِی ءٌ بِالْعَفْوِ ،

مَرْجُوٌّ لِلْمَغْفِرَهِ ،

مَعْرُوفٌ بِالتَّجَاوُزِ ،

لَیْسَ لِحَاجَتِی مَطْلَبٌ سِوَاکَ ،

وَ لَا لِذَنْبِی غَافِرٌ غَیْرُکَ ، حَاشَاکَ

16. وَ لَا أَخَافُ عَلَی نَفْسِی إِلَّا إِیَّاکَ ،

إِنَّکَ أَهْلُ التَّقْوَی وَ أَهْلُ

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الْمَغْفِرَهِ ،

صَلِّ عَلَی مُحَمَّدٍ وَ آلِ مُحَمَّدٍ ،

وَ اقْضِ حَاجَتِی ، وَ أَنْجِحْ طَلِبَتِی ، وَ اغْفِرْ ذَنْبِی ،

وَ آمِنْ خَوْفَ نَفْسِی ،

إِنَّکَ عَلَی کُلِّ شَیْ ءٍ قَدِیرٌ ،

وَ ذَلِکَ عَلَیْکَ یَسِیرٌ ،

آمِینَ رَبَّ الْعَالَمِینَ .

.

17. وَ قُلْتُ سُبْحَانَ رَبِّی

کَیْفَ یَسْأَلُ مُحْتَاجٌ مُحْتَاجاً ؟ وَ أَنَّی یَرْغَبُ مُعْدِمٌ إِلَی مُعْدِمٍ ؟

18. فَقَصَدْتُکَ یَا إِلَهِی ، بِالرَّغْبَهِ ،

وَ أَوْفَدْتُ عَلَیْکَ رَجَائِی بِالثِّقَهِ بِکَ .

19. وَ عَلِمْتُ أَنَّ کَثِیرَ مَا أَسْأَلُکَ

یَسِیرٌ فِی وُجْدِکَ ،

وَ أَنَّ خَطِیرَ مَا أَسْتَوْهِبُکَ حَقِیرٌ فِی وُسْعِکَ ،

وَ أَنَّ کَرَمَکَ لَا یَضِیقُ عَنْ سُؤَالِ أَحَدٍ ،

وَ أَنَّ یَدَکَ بِالْعَطَایَا أَعْلَی مِنْ کُلِّ یَدٍ .

20. اللَّهُمَّ فَصَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ احْمِلْنِی بِکَرَمِکَ عَلَی التَّفَضُّلِ ،

وَ لَا تَحْمِلْنِی بِعَدْلِکَ عَلَی الِاسْتِحْقَاقِ ،

فَمَا أَنَا بِأَوَّلِ رَاغِبٍ رَغِبَ إِلَیْکَ فَأَعْطَیْتَهُ وَ هُوَ یَسْتَحِقُّ الْمَنْعَ ،

وَ لَا بِأَوَّلِ سَائِلٍ سَأَلَکَ فَأَفْضَلْتَ عَلَیْهِ وَ هُوَ یَسْتَوْجِبُ الْحِرْمَانَ .

21. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ کُنْ لِدُعَائِی مُجِیباً ،

وَ مِنْ نِدَائِی قَرِیباً ،

وَ لِتَضَرُّعِی رَاحِماً ،

وَ لِصَوْتِی سَامِعاً .

22. وَ لَا تَقْطَعْ رَجَائِی عَنْکَ ،

وَ لَا تَبُتَّ سَبَبِی مِنْکَ ،

وَ لَا تُوَجِّهْنِی فِی حَاجَتِی هَذِهِ وَ غَیْرِهَا إِلَی سِوَاکَ

23. وَ تَوَلَّنِی بِنُجْحِ طَلِبَتِی

وَ قَضَاءِ حَاجَتِی

وَ نَیْلِ سُؤْلِی

قَبْلَ زَوَالِی عَنْ مَوْقِفِی هَذَا

بِتَیْسِیرِکَ لِیَ الْعَسِیرَ

وَ حُسْنِ تَقْدِیرِکَ لِی فِی جَمِیعِ الْأُمُورِ

24. وَ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

صَلَاهً دَائِمَهً نَامِیَهً

لَا انْقِطَاعَ لِأَبَدِهَا وَ لَا مُنْتَهَی لِأَمَدِهَا ،

وَ اجْعَلْ ذَلِکَ عَوْناً لِی

وَ سَبَباً لِنَجَاحِ طَلِبَتِی ،

إِنَّکَ وَاسِعٌ کَرِیمٌ .

25. وَ مِنْ حَاجَتِی یَا رَبِّ کَذَا وَ کَذَا

[وَ تَذْکُرُ حَاجَتَکَ ثُمَّ تَسْجُدُ وَ تَقُولُ فِی سُجُودِکَ]

فَضْلُکَ آنَسَنِی ،

وَ إِحْسَانُکَ دَلَّنِی ،

فَأَسْأَلُکَ بِکَ وَ بِمُحَمَّدٍ وَ آلِهِ ،

صَلَوَاتُکَ عَلَیْهِمْ ،

أَن لَا تَرُدَّنِی خَائِباً .

1- O God,

O ultimate object of needs!

2- O He through whom requests are attained!

3- O He whose favours are not bought

by prices!

4- O He

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who does not muddy His gifts

by the imposition of obligations!

5- O He along with whom nothing is needed

and without whom nothing can be done!

6- O He toward whom desire is ever directed

and never turned away!

7- O He whose treasuries cannot be exhausted

by demands!

8- O He whose wisdom cannot be altered

by any means!

9- O He from whom the needs of the needy

are never cut off!

10- O He who is not distressed

by the supplications of the supplicators!

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

and it suits Thee to have no need for them,

12- and Thou hast attributed to them poverty,

and it suits them to be poor toward Thee.(1)

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

and wishes to turn poverty away from himself through Thee

has sought his need in the most likely place

and come to his request from the right quarter.

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

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

has exposed himself to deprivation

and deserves to miss Thy beneficence.

15- O God, I have a need of Thee:

My exertion has fallen short of it

and my stratagems have been cut back before reaching it.

My soul induced me to present it to him who presents his needs to Thee

and can do nothing without Thee in his requests, but this is one of the slips of the offenders,

one of the stumbles of the

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sinners!

16- Then through Thy reminding me,

I was aroused from my heedlessness,

through Thy giving success,

I stood up from my slip,

and through Thy pointing the way,

I returned and withdrew from my stumble.

17- I said: Glory to my Lord!

How can the needy ask from the needy?

How can the destitute beseech the destitute?

18- So I went straight to Thee, my God, in beseeching,

and I sent Thee my hope with trust in Thee.

19- I came to know that

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

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

Thy generosity is not constrained by anyone's asking,

Thy hand is higher in bestowing gifts than every hand!

20- O God, so bless Muhammad and his Household,

take me through Thy generosity to Thy gratuitous bounty

and take me not through Thy justice

to what I deserve!

I am not the first beseecher to beseech Thee

and Thou bestowed upon him

while he deserved withholding,

nor am I the first to ask from Thee

and Thou wast bounteous toward him

while he merited deprivation.

21- O God,

bless Muhammad and his Household,

respond to my supplication, come near my call,

have mercy on my pleading,

listen to my voice,

22- cut not short my hope for Thee,

sever not my thread to Thee,

turn not my face in this my need,

and other needs,

away from Thee,

23- attend for my sake to

the fulfillment of my request,

the granting of my need,

and the attainment of what I have asked

before I leave this place

through Thy making easy for me the difficult

and Thy excellent ordainment for me in all affairs!

24- Bless Muhammad

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and his Household

with a permanent, ever-growing blessing,

whose perpetuity has no cutting off

and whose term knows no limit,

and make that a help to me

and a cause for the granting of my request!

Thou art Boundless, Generous!

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

HERE YOU SHOULD STATE YOUR NEEDS,

THEN PROSTRATE YOURSELF,

AND SAY IN YOUR PROSTRATION

Thy bounty has comforted me

and Thy beneficence has shown the way,

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!

inability to reach his enemy!

7- O God,

bless Muhammad and his Household,

let the wrongdoer not find it easy to wrong me,

give me good help against him,

preserve me from the like of his acts,

and place me not in the like of his situation!

8- O God,

bless Muhammad and his Household,

and assist me with an immediate assistance

that will heal my rage toward him

and redeem my fury toward him!

9- O God,

bless Muhammad and his Household,

compensate me for his wronging me with Thy pardon

and replace his evil action toward me with Thy mercy,

for every detested thing less than Thy anger is slight

and every disaster next to Thy rancour indifferent!

10- O God,

just as Thou hast made me detest being wronged,

so also protect me from doing wrong!

11- O God,

I complain to no one but Thee,

and I seek help from no ruler other than Thee -

how could I?

So bless Muhammad and his Household,

join my supplication to response,

and unite my complaint with change!

12- O God,

tempt me not with despair of Thy just treatment

and tempt him not with feeling secure from Thy disapproval,

lest he persist in wronging me

and constrain me in my rights.(1)

Let him soon recognize

what Thou hast promised the wrongdoers(2)

and let me recognize Thy promised response to the distressed!(3)

13- O God, bless Muhammad and his Household,

give me success in accepting Thy decrees

for me and against me,

make me pleased with what Thou takest

for me and from me,

guide me to that which is most upright

and employ me in that which is safest!

14- O God,

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if the best for me with Thee lies

in delaying the taking to task for my sake

of him who has wronged me

and in refraining from vengeance toward him

until the Day of Decision and

the Gathering of Disputants,

then bless Muhammad and his Household,

strengthen me from Thee

with true intention and lasting patience,

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

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!

Make this a cause of my contentment

with what Thou hast decreed

and my trust

in what Thou hast chosen!

16- Amen, Lord of the worlds!

Thou art of bounty abounding

and Thou art powerful over everything.

1. یا مَنْ لَا یَخْفَی عَلَیْهِ أَنْبَاءُ الْمُتَظَلِّمِینَ

2. وَ یَا مَنْ لَا یَحْتَاجُ فِی قَصَصِهِمْ إِلَی شَهَادَاتِ الشَّاهِدِینَ .

3. وَ یَا مَنْ قَرُبَتْ نُصْرَتُهُ مِنَ الْمَظْلُومِینَ

4. وَ یَا مَنْ بَعُدَ عَوْنُهُ عَنِ الظَّالِمِینَ

5. قَدْ عَلِمْتَ ، یَا إِلَهِی ،

مَا نَالَنِی مِنْ فُلَانِ بْنِ فُلَانٍ مِمَّا حَظَرْتَ وَ انْتَهَکَهُ مِنِّی مِمَّا حَجَزْتَ عَلَیْهِ ،

بَطَراً فِی نِعْمَتِکَ عِنْدَهُ ،

وَ اغْتِرَاراً بِنَکِیرِکَ عَلَیْهِ .

6. اللَّهُمَّ فَصَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ خُذْ ظَالِمِی وَ عَدُوِّی عَنْ ظُلْمِی بِقُوَّتِکَ ،

وَ افْلُلْ حَدَّهُ عَنِّی بِقُدْرَتِکَ ،

وَ اجْعَلْ لَهُ شُغْلًا فِیمَا یَلِیهِ ،

وَ عَجْزاً عَمَّا یُنَاوِیهِ .

7. اللَّهُمَّ وَ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ لَا تُسَوِّغْ لَهُ ظُلْمِی ،

وَ أَحْسِنْ عَلَیْهِ عَوْنِی ،

وَ اعْصِمْنِی مِنْ مِثْلِ أَفْعَالِهِ ،

وَ لَا تَجْعَلْنِی فِی مِثْلِ حَالِهِ .

8. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ

وَ أَعْدِنِی عَلَیْهِ عَدْوَی حَاضِرَهً ،

تَکُونُ مِنْ

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غَیْظِی بِهِ شِفَاءً ،

وَ مِنْ حَنَقِی عَلَیْهِ وَفَاءً.

9. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ عَوِّضْنِی مِنْ ظُلْمِهِ لِی عَفْوَکَ ،

وَ أَبْدِلْنِی بِسُوءِ صَنِیعِهِ بِی رَحْمَتَکَ ،

فَکُلُّ مَکْرُوهٍ جَلَلٌ دُونَ سَخَطِکَ ،

وَ کُلُّ مَرْزِئَهٍ سَوَاءٌ مَعَ مَوْجِدَتِکَ .

10. اللَّهُمَّ فَکَمَا کَرَّهْتَ إِلَیَّ أَنْ أُظْلَمَ

فَقِنِی مِنْ أَنْ أَظْلِمَ .

11. اللَّهُمَّ لَا أَشْکُو إِلَی أَحَدٍ سِوَاکَ ،

وَ لَا أَسْتَعِینُ بِحَاکِمٍ غَیْرِکَ ، حَاشَاکَ ،

فَصَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ صِلْ دُعَائِی بِالْإِجَابَهِ ،

وَ اقْرِنْ شِکَایَتِی بِالتَّغْیِیرِ .

12. اللَّهُمَّ لَا تَفْتِنِّی بِالْقُنُوطِ مِنْ إِنْصَافِکَ ،

وَ لَا تَفْتِنْهُ بِالْأَمْنِ مِنْ إِنْکَارِکَ ،

فَیُصِرَّ عَلَی ظُلْمِی ،

وَ یُحَاضِرَنِی بِحَقِّی ،

وَ عَرِّفْهُ عَمَّا قَلِیلٍ مَا أَوْعَدْتَ الظَّالِمِینَ ،

وَ عَرِّفْنِی مَا وَعَدْتَ مِنْ إِجَابَهِ الْمُضْطَرِّینَ .

13. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ وَفِّقْنِی لِقَبُولِ مَا قَضَیْتَ لِی وَ عَلَیَّ

وَ رَضِّنِی بِمَا أَخَذْتَ لِی وَ مِنِّی ،

وَ اهْدِنِی لِلَّتِی هِیَ أَقْوَمُ ،

وَ اسْتَعْمِلْنِی بِمَا هُوَ أَسْلَمُ .

14. اللَّهُمَّ وَ إِنْ کَانَتِ الْخِیَرَهُ لِی عِنْدَکَ فِی تَأْخِیرِ الْأَخْذِ لِی وَ تَرْکِ الِانْتِقَامِ مِمَّنْ ظَلَمَنِی

إِلَی یَوْمِ الْفَصْلِ وَ مَجْمَعِ الْخَصْمِ

فَصَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ أَیِّدْنِی مِنْکَ بِنِیَّهٍ صَادِقَهٍ وَ صَبْرٍ دَائِمٍ

15. وَ أَعِذْنِی مِنْ سُوءِ الرَّغْبَهِ

وَ هَلَعِ أَهْلِ الْحِرْصِ ،

وَ صَوِّرْ فِی قَلْبِی

مِثَالَ مَا ادَّخَرْتَ لِی مِنْ ثَوَابِکَ ،

وَ أَعْدَدْتَ لِخَصْمِی مِنْ جَزَائِکَ وَ عِقَابِکَ ،

وَ اجْعَلْ ذَلِکَ سَبَباً لِقَنَاعَتِی بِمَا قَضَیْتَ ،

وَ ثِقَتِی بِمَا تَخَیَّرْتَ

16. آمِینَ رَبَّ الْعَالَمِینَ ،

إِنَّکَ ذُو الْفَضْلِ الْعَظِیمِ ،

وَ أَنْتَ عَلَی کُلِّ شَیْ ءٍ قَدِیرٌ .

Affliction

1- O God, to Thee belongs praise

for the good health of my body

which lets me move about,

and to Thee belongs praise,

for the ailments

which Thou causest to arise in my flesh!

2- For I know not, my God,

which of the two states deserves more my thanking Thee

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

3- the time of health,

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

through which Thou givest me the joy to seek

the means to Thy good pleasure and bounty,

and by which Thou strengthenest me

for the acts of obedience

which Thou hast given me success to accomplish;

4- or the time of illness

through which Thou puttest me to the test

and bestowest upon me favours:

lightening of the offenses

that weigh down my back,

purification of the evil deeds

into which I have plunged,

incitement to reach for repentance,

reminder of the erasure of misdeeds through ancient favour;

5- and, through all that, what the two writers write for me:

blameless acts,

which no heart had thought,

no tongue had uttered,

and no limb had undertaken,

rather, as Thy bestowal of bounty upon me

and the beneficence of Thy benefaction toward me.(1)

6- O God,

bless Muhammad and his Household,

make me love what Thou hast approved for me,

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

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

erase the evil of what I have done beforehand,

let me find the sweetness of well-being,

let me taste the coolness of safety,

and appoint for me

a way out from my

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illness to Thy pardon,

transformation of my infirmity into Thy forbearance,

escape from my distress to Thy refreshment,

and safety from this hardship in Thy relief!

7- Thou art gratuitously bountiful in beneficence,

ever gracious in kindness,

the Generous, the Giver,

Possessor of majesty and munificence!

1. اللَّهُمَّ لَکَ الْحَمْدُ

عَلَی مَا لَمْ أَزَلْ أَتَصَرَّفُ فِیهِ مِنْ سَلَامَهِ بَدَنِی ،

وَ لَکَ الْحَمْدُ

عَلَی مَا أَحْدَثْتَ بِی مِنْ عِلَّهٍ فِی جَسَدِی

2. فَمَا أَدْرِی ، یَا إِلَهِی ،

أَیُّ الْحَالَیْنِ أَحَقُّ بِالشُّکْرِ لَکَ ،

وَ أَیُّ الْوَقْتَیْنِ أَوْلَی بِالْحَمْدِ لَکَ

3. أَ وَقْتُ الصِّحَّهِ

الَّتِی هَنَّأْتَنِی فِیهَا طَیِّبَاتِ رِزْقِکَ ،

وَ نَشَّطْتَنِی بِهَا لِابْتِغَاءِ مَرْضَاتِکَ وَ فَضْلِکَ ،

وَ قَوَّیْتَنِی مَعَهَا

عَلَی مَا وَفَّقْتَنِی لَهُ مِنْ طَاعَتِکَ

4. أَمْ وَقْتُ الْعِلَّهِ

الَّتِی مَحَّصْتَنِی بِهَا ،

وَ النِّعَمِ الَّتِی أَتْحَفْتَنِی بِهَا ،

تَخْفِیفاً لِمَا ثَقُلَ بِهِ عَلَیَّ ظَهْرِی مِنَ الْخَطِیئَاتِ ،

وَ تَطْهِیراً لِمَا انْغَمَسْتُ فِیهِ مِنَ السَّیِّئَاتِ ،

وَ تَنْبِیهاً لِتَنَاوُلِ التَّوْبَهِ ،

وَ تَذْکِیراً لِمَحْوِ الْحَوْبَهِ بِقَدِیمِ النِّعْمَهِ

5. وَ فِی خِلَالِ ذَلِکَ مَا کَتَبَ لِیَ الْکَاتِبَانِ

مِنْ زَکِیِّ الْأَعْمَالِ ،

مَا لَا قَلْبٌ فَکَّرَ فِیهِ ،

وَ لَا لِسَانٌ نَطَقَ بِهِ ،

وَ لَا جَارِحَهٌ تَکَلَّفَتْهُ ،

بَلْ إِفْضَالًا مِنْکَ عَلَیَّ ،

وَ إِحْسَاناً مِنْ صَنِیعِکَ إِلَیَّ .

6. اللَّهُمَّ فَصَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ حَبِّبْ إِلَیَّ مَا رَضِیتَ لِی ،

وَ یَسِّرْ لِی مَا أَحْلَلْتَ بِی ،

وَ طَهِّرْنِی مِنْ دَنَسِ مَا أَسْلَفْتُ ،

وَ امْحُ عَنِّی شَرَّ مَا قَدَّمْتُ ،

وَ أَوْجِدْنِی حَلَاوَهَ الْعَافِیَهِ ،

وَ أَذِقْنِی بَرْدَ السَّلَامَهِ ،

وَ اجْعَلْ مَخْرَجِی عَنْ عِلَّتِی إِلَی عَفْوِکَ ،

وَ مُتَحَوَّلِی عَنْ صَرْعَتِی إِلَی تَجَاوُزِکَ ،

وَ خَلَاصِی مِنْ کَرْبِی إِلَی رَوْحِکَ ،

وَ سَلَامَتِی مِنْ هَذِهِ الشِّدَّهِ إِلَی فَرَجِکَ

7. إِنَّکَ الْمُتَفَضِّلُ بِالْإِحْسَانِ ، الْمُتَطَوِّلُ بِالِامْتِنَانِ ،

الْوَهَّابُ الْکَرِیمُ ،

ذُو الْجَلَالِ وَ الْإِکْرَامِ .

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I should bring my supplication before Thee?

Wilt Thou forgive him who weeps to Thee

that I should hurry to weep?

Wilt Thou show forbearance toward

him who puts his face in the dust before Thee in lowliness?

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

16- My God,

disappoint not him who finds no bestower

other than Thee,

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

17- My God,

so bless Muhammad and his Household,

turn not away from me

when I have turned my face toward Thee,

deprive me not

when 1 have besought Thee,

and slap not my brow with rejection

when I have stood before Thee!

18- Thou art He who has described Himself by mercy,

so bless Muhammad and his Household

and have mercy upon me!

Thou art He who has named Himself by pardon,

so pardon me!

19- Thou hast seen, my God,

the flow of my tears

in fear of Thee,

the throbbing of my heart in dread of Thee,

and the infirmity of my limbs in awe of Thee.

20- All this from my shame before Thee

because of my evil works!

So my voice has become silent,

no longer crying to Thee,

and my tongue has gone dumb,

no longer whispering in prayer.

21- My God, so to Thee belongs praise!

How many of my flaws Thou hast covered over

without exposing me!

How many of my sins Thou hast cloaked

without making me notorious!

How many faults I have committed, yet Thou didst not

tear away from me their covering,

collar me with their detested disgrace,

or make their

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dishonour plain

to those of my neighbours who search for my defects

and to those who envy Thy favour toward me!

22- But that did not prevent me from passing on

to the evil that Thou knowest from me!

23- So who is more ignorant than I, my God,

of his own right conduct?

Who is more heedless than I

of his own good fortune?

Who is further than I

from seeking to set himself right?

For I spend the provision Thou deliverest to me

in the disobedience Thou hast prohibited to me!

Who sinks more deeply into falsehood

and is more intensely audacious in evil than I?

For I hesitate between Thy call and the call of Satan

and then follow his call

without being blind in my knowledge of him

or forgetful in my memory of him,

24- while I am certain that Thy call takes to the Garden

and his call takes to the Fire!

25- Glory be to Thee!

How marvellous the witness I bear against my own soul

and the enumeration of my own hidden affairs!

26- And more marvellous than that is Thy lack of haste with me,

Thy slowness in attending to me!

That is not because I possess honour with Thee,

but because Thou waitest patiently for me

and art bountiful toward me

that I may refrain from disobedience displeasing to Thee

and abstain from evil deeds that disgrace me,

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

27- But I, my God, am more numerous in sins,

uglier in footsteps, more repulsive in acts,

more reckless in rushing into falsehood,

weaker in awakening to Thy obedience,

and less

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attentive and heedful toward Thy threats,

than that I could number for Thee my faults

or have the power to recount my sins.

28- I only scold my own soul,

craving Thy gentleness,

through which the affairs of sinners are set right,

and hoping for Thy mercy,

through which the necks of the offenders are freed.

29- O God,

this is my neck,

enslaved by sins,

bless Muhammad and his Household

and release it through Thy pardon!

This is my back,

weighed down by offenses,

bless Muhammad and his Household

and lighten it through Thy kindness!

30- My God,

were I to weep to Thee until my eyelids drop off,

wail until my voice wears out,

stand before Thee until my feet swell up,

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

prostrate to Thee until my eyeballs fall out,

eat the dirt of the earth for my whole life,

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

mention Thee through all of that until my tongue fails,

and not lift my glance to the sky's horizons in shame before Thee,

yet would I not merit through all of that

the erasing of a single one of my evil deeds!

31- Though Thou forgivest me when I merit Thy forgiveness

and pardonest me when I deserve Thy pardon,

yet I have no title to that through what I deserve,

nor am I worthy of it through merit,

since my repayment from Thee

from the first that I disobeyed Thee

is the Fire!

So if Thou punishest me,

Thou dost me no wrong.

32- My God, since Thou hast

shielded me with Thy covering

and not exposed me,

waited patiently for

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me through Thy generosity,

and not hurried me to punishment,

and shown me clemency through Thy bounty,

and not changed Thy favour upon me

or muddied Thy kindly acts toward me,

have mercy on my drawn out pleading,

my intense misery,

and my evil situation!

33- O God,

bless Muhammad and his Household,

protect me from acts of disobedience,

employ me in obedience,

provide me with excellent turning back [to Thee],

purify me through repentance,

strengthen me through preservation from sin,

set me right through well being,

let me taste the sweetness of forgiveness,

make me the freedman of Thy pardon

and the slave released by Thy mercy,

and write for me a security

from Thy displeasure!

Give me the good news of that

in the immediate, not the deferred

- a good news I recognize -

and make known to me therein a sign

which I may clearly see!

34- That will not constrain Thee in Thy plenty,

distress Thee in Thy power,

ascend beyond Thy lack of haste,

or tire Thee in Thy great gifts,

which are pointed to by Thy signs.

Verily Thou dost what Thou wilt,

Thou decreest what Thou desirest.

Thou art powerful over everything.(1)

1. اللَّهُمَّ یَا مَنْ بِرَحْمَتِهِ یَسْتَغیثُ الْمُذْنِبُونَ

2. وَ یَا مَنْ إِلَی ذِکْرِ إِحْسَانِهِ یَفْزَعُ الْمُضْطَرُّونَ

3. وَ یَا مَنْ لِخِیفَتِهِ یَنْتَحِبُ الْخَاطِئُونَ

4. یَا أُنْسَ کُلِّ مُسْتَوْحِشٍ غَرِیبٍ ،

وَ یَا فَرَجَ کُلِّ مَکْرُوبٍ کَئِیبٍ ،

وَ یَا غَوْثَ کُلِّ مَخْذُولٍ فَرِیدٍ ،

وَ یَا عَضُدَ کُلِّ مُحْتَاجٍ طَرِیدٍ

5. أَنْتَ الَّذِی وَسِعْتَ کُلَّ شَیْ ءٍ رَحْمَهً وَ عِلْماً

6. وَ أَنْتَ الَّذِی جَعَلْتَ لِکُلِّ مَخْلُوقٍ

فِی نِعَمِکَ سَهْماً

7. وَ أَنْتَ الَّذِی عَفْوُهُ أَعْلَی مِنْ عِقَابِهِ

8. وَ أَنْتَ الَّذِی تَسْعَی رَحْمَتُهُ أَمَامَ غَضَبِهِ

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.

9. وَ أَنْتَ الَّذِی عَطَاؤُهُ أَکْثَرُ مِنْ مَنْعِهِ .

10. وَ أَنْتَ الَّذِی اتَّسَعَ الْخَلَائِقُ کُلُّهُمْ فِی وُسْعِهِ .

11. وَ أَنْتَ الَّذِی لَا یَرْغَبُ فِی جَزَاءِ مَنْ أَعْطَاهُ .

12. وَ أَنْتَ الَّذِی لَا یُفْرِطُ فِی عِقَابِ مَنْ عَصَاهُ .

13. وَ أَنَا ، یَا إِلَهِی ، عَبْدُکَ

الَّذِی أَمَرْتَهُ بِالدُّعَاءِ

فَقَالَ لَبَّیْکَ وَ سَعْدَیْکَ ،

هَا أَنَا ذَا ، یَا رَبِّ ، مَطْرُوحٌ بَیْنَ یَدَیْکَ .

14. أَنَا الَّذِی أَوْقَرَتِ الْخَطَایَا ظَهْرَهُ ،

وَ أَنَا الَّذِی أَفْنَتِ الذُّنُوبُ عُمُرَهُ ،

وَ أَنَا الَّذِی بِجَهْلِهِ عَصَاکَ ،

وَ لَمْ تَکُنْ أَهْلًا مِنْهُ لِذَاکَ .

15. هَلْ أَنْتَ ، یَا إِلَهِی ،

رَاحِمٌ مَنْ دَعَاکَ

فَأُبْلِغَ فِی الدُّعَاءِ

أَمْ أَنْتَ غَافِرٌ لِمَنْ بَکَاکَ

فَأُسْرِعَ فِی الْبُکَاءِ

أَمْ أَنْتَ مُتَجَاوِزٌ عَمَّنْ عَفَّرَ لَکَ وَجْهَهُ تَذَلُّلًا

أَمْ أَنْتَ مُغْنٍ مَنْ شَکَا إِلَیْکَ ، فَقْرَهُ تَوَکُّلًا

16. إِلَهِی لَا تُخَیِّبْ مَنْ لَا یَجِدُ

مُعْطِیاً غَیْرَکَ ،

وَ لَا تَخْذُلْ مَنْ لَا یَسْتَغْنِی عَنْکَ بِأَحَدٍ دُونَکَ .

17. إِلَهِی فَصَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ لَا تُعْرِضْ عَنِّی وَ قَدْ أَقْبَلْتُ عَلَیْکَ ،

وَ لَا تَحْرِمْنِی وَ قَدْ رَغِبْتُ إِلَیْکَ ،

وَ لَا تَجْبَهْنِی بِالرَّدِّ وَ قَدِ انْتَصَبْتُ بَیْنَ یَدَیْکَ .

18. أَنْتَ الَّذِی وَصَفْتَ نَفْسَکَ بِالرَّحْمَهِ ،

فَصَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ، وَ ارْحَمْنِی ،

وَ أَنْتَ الَّذِی سَمَّیْتَ نَفْسَکَ بِالْعَفْوِ

فَاعْفُ عَنِّی

19. قَدْ تَرَی یَا إِلَهِی ،

فَیْضَ دَمْعِی مِنْ خِیفَتِکَ ،

وَ وَجِیبَ قَلْبِی مِنْ خَشْیَتِکَ ،

وَ انْتِقَاضَ جَوَارِحِی مِنْ هَیْبَتِکَ

20. کُلُّ ذَلِکَ حَیَاءٌ مِنْکَ لِسُوءِ عَمَلِی ،

وَ لِذَاکَ خَمَدَ صَوْتِی عَنِ الْجَأْرِ إِلَیْکَ ،

وَ کَلَّ لِسَانِی عَنْ مُنَاجَاتِکَ .

21. یَا إِلَهِی فَلَکَ الْحَمْدُ

فَکَمْ مِنْ عَائِبَهٍ سَتَرْتَهَا عَلَیَّ فَلَمْ تَفْضَحْنِی ،

وَ کَمْ مِنْ ذَنْبٍ غَطَّیْتَهُ عَلَیَّ فَلَمْ تَشْهَرْنِی ،

وَ کَمْ مِنْ شَائِبَهٍ أَلْمَمْتُ بِهَا فَلَمْ تَهْتِکْ

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عَنِّی سِتْرَهَا ،

وَ لَمْ تُقَلِّدْنِی مَکْرُوهَ شَنَارِهَا ،

وَ لَمْ تُبْدِ سَوْءَاتِهَا

لِمَنْ یَلْتَمِسُ مَعَایِبِی مِنْ جِیرَتِی ،

وَ حَسَدَهِ نِعْمَتِکَ عِنْدِی

22. ثُمَّ لَمْ یَنْهَنِی ذَلِکَ عَنْ أَنْ جَرَیْتُ

إِلَی سُوءِ مَا عَهِدْتَ مِنِّی

23. فَمَنْ أَجْهَلُ مِنِّی ، یَا إِلَهِی بِرُشْدِهِ

وَ مَنْ أَغْفَلُ مِنِّی عَنْ حَظِّهِ

وَ مَنْ أَبْعَدُ مِنِّی مِنِ اسْتِصْلَاحِ نَفْسِهِ

حِینَ أُنْفِقُ مَا أَجْرَیْتَ عَلَیَّ مِنْ رِزْقِکَ

فِیمَا نَهَیْتَنِی عَنْهُ مِنْ مَعْصِیَتِکَ

وَ مَنْ أَبْعَدُ غَوْراً فِی الْبَاطِلِ ،

وَ أَشَدُّ إِقْدَاماً عَلَی السُّوءِ مِنِّی

حِینَ أَقِفُ بَیْنَ دَعْوَتِکَ وَ دَعْوَهِ الشَّیْطَانِ

فَأَتَّبِعُ دَعْوَتَهُ عَلَی غَیْرِ عَمًی مِنِّی

فِی مَعْرِفَهٍ بِهِ وَ لَا نِسْیَانٍ مِنْ حِفْظِی لَهُ

24. وَ أَنَا حِینَئِذٍ مُوقِنٌ بِأَنَّ مُنْتَهَی دَعْوَتِکَ إِلَی الْجَنَّهِ ،

وَ مُنْتَهَی دَعْوَتِهِ إِلَی النَّارِ .

25. سُبْحَانَکَ مَا أَعْجَبَ مَا أَشْهَدُ بِهِ عَلَی نَفْسِی ،

وَ أُعَدِّدُهُ مِنْ مَکْتُومِ أَمْرِی .

26. وَ أَعْجَبُ مِنْ ذَلِکَ أَنَاتُکَ عَنِّی ،

وَ إِبْطَاؤُکَ عَنْ مُعَاجَلَتِی ،

وَ لَیْسَ ذَلِکَ مِنْ کَرَمِی عَلَیْکَ ،

بَلْ تَأَنِّیاً مِنْکَ لِی ،

وَ تَفَضُّلًا مِنْکَ عَلَیَّ

لِأَنْ أَرْتَدِعَ عَنْ مَعْصِیَتِکَ الْمُسْخِطَهِ ،

وَ أُقْلِعَ عَنْ سَیِّئَاتِیَ الْمُخْلِقَهِ ،

وَ لِأَنَّ عَفْوَکَ عَنِّی أَحَبُّ إِلَیْکَ مِنْ عُقُوبَتِی

27. بَلْ أَنَا ، یَا إِلَهِی ، أَکْثَرُ ذُنُوباً ،

وَ أَقْبَحُ آثَاراً ، وَ أَشْنَعُ أَفْعَالًا ،

وَ أَشَدُّ فِی الْبَاطِلِ تَهَوُّراً ،

وَ أَضْعَفُ عِنْدَ طَاعَتِکَ تَیَقُّظاً ،

وَ أَقَلُّ لِوَعِیدِکَ انْتِبَاهاً وَ ارْتِقَاباً

مِنْ أَنْ أُحْصِیَ لَکَ عُیُوبِی ،

أَوْ أَقْدِرَ عَلَی ذِکْرِ ذُنُوبِی .

28. وَ إِنَّمَا أُوَبِّخُ بِهَذَا نَفْسِی طَمَعاً فِی رَأْفَتِکَ

الَّتِی بِهَا صَلَاحُ أَمْرِ الْمُذْنِبِینَ ،

وَ رَجَاءً لِرَحْمَتِکَ الَّتِی بِهَا فَکَاکُ رِقَابِ الْخَاطِئِینَ .

29. اللَّهُمَّ وَ هَذِهِ رَقَبَتِی قَدْ أَرَقَّتْهَا الذُّنُوبُ ،

فَصَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ أَعْتِقْهَا بِعَفْوِکَ ،

وَ هَذَا ظَهْرِی قَدْ أَثْقَلَتْهُ الْخَطَایَا ،

فَصَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ

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خَفِّفْ عَنْهُ بِمَنِّکَ

30. یَا إِلَهِی لَوْ بَکَیْتُ إِلَیْکَ حَتَّی تَسْقُطَ أَشْفَارُ عَیْنَیَّ ،

وَ انْتَحَبْتُ حَتَّی یَنْقَطِعَ صَوْتِی ،

وَ قُمْتُ لَکَ حَتَّی تَتَنَشَّرَ قَدَمَایَ ،

وَ رَکَعْتُ لَکَ حَتَّی یَنْخَلِعَ صُلْبِی ،

وَ سَجَدْتُ لَکَ حَتَّی تَتَفَقَّأَ حَدَقَتَایَ ،

وَ أَکَلْتُ تُرَابَ الْأَرْضِ طُولَ عُمُرِی ،

وَ شَرِبْتُ مَاءَ الرَّمَادِ آخِرَ دَهْرِی ،

وَ ذَکَرْتُکَ فِی خِلَالِ ذَلِکَ حَتَّی یَکِلَّ لِسَانِی ،

ثُمَّ لَمْ أَرْفَعْ طَرْفِی إِلَی آفَاقِ السَّمَاءِ اسْتِحْیَاءً مِنْکَ

مَا اسْتَوْجَبْتُ بِذَلِکَ

مَحْوَ سَیِّئَهٍ وَاحِدَهٍ مِنْ سَیِّئَاتِی .

31. وَ إِنْ کُنْتَ تَغْفِرُ لِی حِینَ أَسْتَوْجِبُ مَغْفِرَتَکَ ،

وَ تَعْفُو عَنِّی حِینَ أَسْتَحِقُّ عَفْوَکَ

فَإِنَّ ذَلِکَ غَیْرُ وَاجِبٍ لِی بِاسْتِحْقَاقٍ ،

وَ لَا أَنَا أَهْلٌ لَهُ بِاسْتِیجَابٍ ،

إِذْ کَانَ جَزَائِی مِنْکَ فِی أَوَّلِ مَا عَصَیْتُکَ النَّارَ ،

فَإِنْ تُعَذِّبْنِی فَأَنْتَ غَیْرُ ظَالِمٍ لِی .

32. إِلَهِی فَإِذْ قَدْ تَغَمَّدْتَنِی بِسِتْرِکَ

فَلَمْ تَفْضَحْنِی ،

وَ تَأَنَّیْتَنِی بِکَرَمِکَ فَلَمْ تُعَاجِلْنِی ،

وَ حَلُمْتَ عَنِّی بِتَفَضُّلِکَ فَلَمْ تُغَیِّرْ نِعْمَتَکَ عَلَیَّ ،

وَ لَمْ تُکَدِّرْ مَعْرُوفَکَ عِنْدِی ،

فَارْحَمْ طُولَ تَضَرُّعِی وَ شِدَّهَ مَسْکَنَتِی ،

وَ سُوءَ مَوْقِفِی .

33. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ قِنِی مِنَ الْمَعَاصِی ،

وَ اسْتَعْمِلْنِی بِالطَّاعَهِ ،

وَ ارْزُقْنِی حُسْنَ الْإِنَابَهِ ،

وَ طَهِّرْنِی بِالتَّوْبَهِ ، وَ أَیِّدْنِی بِالْعِصْمَهِ ،

وَ اسْتَصْلِحْنِی بِالْعَافِیَهِ ،

وَ أَذِقْنِی حَلَاوَهَ الْمَغْفِرَهِ ،

وَ اجْعَلْنِی طَلِیقَ عَفْوِکَ ، وَ عَتِیقَ رَحْمَتِکَ ،

وَ اکْتُبْ لِی أَمَاناً مِنْ سُخْطِکَ ،

وَ بَشِّرْنِی بِذَلِکَ فِی الْعَاجِلِ دُونَ الْآجِلِ ،

بُشْرَی أَعْرِفُهَا ،

وَ عَرِّفْنِی فِیهِ عَلَامَهً أَتَبَیَّنُهَا .

34. إِنَّ ذَلِکَ لَا یَضِیقُ عَلَیْکَ فِی وُسْعِکَ ،

وَ لَا یَتَکَأَّدُکَ فِی قُدْرَتِکَ ،

وَ لَا یَتَصَعَّدُکَ فِی أَنَاتِکَ ،

وَ لَا یَئُودُکَ فِی جَزِیلِ هِبَاتِکَ الَّتِی دَلَّتْ عَلَیْهَا آیَاتُکَ ،

إِنَّکَ تَفْعَلُ مَا تَشَاءُ ، وَ تَحْکُمُ مَا تُرِیدُ ،

إِنَّکَ عَلَی کُلِّ شَیْ ءٍ قَدِیرٌ .

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us,

and once Thou hast caused us to recognize it,

protect us from it!

Make us see what will allow us to outwit him,

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

awaken us from the heedless slumber of relying upon him,

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

8- O God, saturate our hearts with the rejection of his works

and be gentle to us by destroying his stratagems!

9- O God,

bless Muhammad and his Household,

turn his authority away from us,

cut off his hope from us,

and keep him from craving for us!

10- O God, bless Muhammad and his Household,

and place our fathers, our mothers, our children, our wives,

our siblings, our relatives,

and the faithful among our neighbours,

male and female,

in a sanctuary impregnable to him,

a guarding fortress, a defending cave!

Clothe them in shields protective against him

and give them arms that will cut him down!

11- O God, include in that everyone who

witnesses to Thee as Lord,

devotes himself sincerely to Thy Unity,

shows enmity toward him

through the reality of servanthood,

and seeks help from Thee against him

through knowledge of the divine sciences!

12- O God, undo what he ties,

unstitch what he sews up,

dislocate what he devises,

frustrate him when he makes up his mind,

and destroy what he establishes!

13- O God, rout his troops,

nullify his trickery,

make his cave collapse,

and rub his nose in the ground!

14- O God,

place us in the ranks of his enemies

and remove us from the number of his friends,

that we obey him not when he entices us

and answer him not

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when he calls to us!

We command everyone who obeys our command

to be his enemy

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

15- O God, bless Muhammad,

the Seal of the prophets and lord of the emissaries,

and the folk of his house,

the good, the pure!

Give refuge to us, our families, our brothers,

and all the faithful, male and female,

from that from which we seek refuge,

and grant us sanctuary from that through fear of which

we seek sanctuary in Thee!

16- Hear our supplication to Thee,

bestow upon us that of which we have been heedless,

and safeguard for us what we have forgotten!

Through all this bring us into the ranks of the righteous

and the degrees of the faithful!

Amen, Lord of the worlds!

1. اللَّهُمَّ إِنَّا نَعُوذُ بِکَ

مِنْ نَزَغَاتِ الشَّیْطَانِ الرَّجِیمِ

وَ کَیْدِهِ وَ مَکَایِدِهِ ،

وَ مِنَ الثِّقَهِ بِأَمَانِیِّهِ وَ مَوَاعِیدِهِ وَ غُرُورِهِ وَ مَصَایِدِهِ .

2. وَ أَنْ یُطْمِعَ نَفْسَهُ فِی إِضْلَالِنَا عَنْ طَاعَتِکَ ،

وَ امْتِهَانِنَا بِمَعْصِیَتِکَ ،

أَوْ أَنْ یَحْسُنَ عِنْدَنَا مَا حَسَّنَ لَنَا ،

أَوْ أَنْ یَثْقُلَ عَلَیْنَا مَا کَرَّهَ إِلَیْنَا .

3. اللَّهُمَّ اخْسَأْهُ عَنَّا بِعِبَادَتِکَ ،

وَ اکْبِتْهُ بِدُءوبِنَا فِی مَحَبَّتِکَ ،

وَ اجْعَلْ بَیْنَنَا وَ بَیْنَهُ سِتْراً لَا یَهْتِکُهُ ،

وَ رَدْماً مُصْمِتاً لَا یَفْتُقُهُ .

4. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ اشْغَلْهُ عَنَّا بِبَعْضِ أَعْدَائِکَ ،

وَ اعْصِمْنَا مِنْهُ بِحُسْنِ رِعَایَتِکَ ،

وَ اکْفِنَا خَتْرَهُ ،

وَ وَلِّنَا ظَهْرَهُ ،

وَ اقْطَعْ عَنَّا إِثْرَهُ .

5. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ أَمْتِعْنَا مِنَ الْهُدَی بِمِثْلِ ضَلَالَتِهِ ،

وَ زَوِّدْنَا مِنَ الْتَّقْوَی ضِدَّ غَوَایَتِهِ ،

وَ اسْلُکْ بِنَا مِنَ التُّقَی

خِلَافَ سَبِیلِهِ مِنَ الرَّدَی .

6. اللَّهُمَّ لَا تَجْعَلْ لَهُ فِی

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قُلُوبِنَا مَدْخَلًا

وَ لَا تُوطِنَنَّ لَهُ فِیمَا لَدَیْنَا مَنْزِلًا .

7. اللَّهُمَّ وَ مَا سَوَّلَ لَنَا مِنْ بَاطِلٍ فَعَرِّفْنَاهُ ،

وَ إِذَا عَرَّفْتَنَاهُ فَقِنَاهُ ،

وَ بَصِّرْنَا مَا نُکَایِدُهُ بِهِ ،

وَ أَلْهِمْنَا مَا نُعِدُّهُ لَهُ ،

وَ أَیْقِظْنَا عَنْ سِنَهِ الْغَفْلَهِ بِالرُّکُونِ إِلَیْهِ ،

وَ أَحْسِنْ بِتَوْفِیقِکَ عَوْنَنَا عَلَیْهِ .

8. اللَّهُمَّ وَ أَشْرِبْ قُلُوبَنَا إِنْکَارَ عَمَلِهِ ،

وَ الْطُفْ لَنَا فِی نَقْضِ حِیَلِهِ .

9. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ حَوِّلْ سُلْطَانَهُ عَنَّا ،

وَ اقْطَعْ رَجَاءَهُ مِنَّا ،

وَ ادْرَأْهُ عَنِ الْوُلُوعِ بِنَا .

10. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ اجْعَلْ آبَاءَنَا وَ أُمَّهَاتِنَا وَ أَوْلَادَنَا وَ أَهَالِیَنَا

وَ ذَوِی أَرْحَامِنَا وَ قَرَابَاتِنَا

وَ جِیرَانَنَا مِنَ الْمُؤْمِنِینَ وَ الْمُؤْمِنَاتِ مِنْهُ

فِی حِرْزٍ حَارِزٍ ، وَ حِصْنٍ حَافِظٍ ، وَ کَهْفٍ مَانِعٍ ،

وَ أَلْبِسْهُمْ مِنْهُ جُنَناً وَاقِیَهً ،

وَ أَعْطِهِمْ عَلَیْهِ أَسْلِحَهً مَاضِیَهً .

11. اللَّهُمَّ وَ اعْمُمْ بِذَلِکَ مَنْ

شَهِدَ لَکَ بِالرُّبُوبِیَّهِ ،

وَ أَخْلَصَ لَکَ بِالْوَحْدَانِیَّهِ ،

وَ عَادَاهُ لَکَ بِحَقِیقَهِ الْعُبُودِیَّهِ ،

وَ اسْتَظْهَرَ بِکَ عَلَیْهِ فِی مَعْرِفَهِ الْعُلُومِ الرَّبَّانِیَّهِ .

12. اللَّهُمَّ احْلُلْ مَا عَقَدَ ،

وَ افْتُقْ مَا رَتَقَ ،

وَ افْسَخْ مَا دَبَّرَ ،

وَ ثَبِّطْهُ إِذَا عَزَمَ ، وَ انْقُضْ مَا أَبْرَمَ .

13. اللَّهُمَّ وَ اهْزِمْ جُنْدَهُ ،

وَ أَبْطِلْ کَیْدَهُ وَ اهْدِمْ کَهْفَهُ ، وَ أَرْغِمْ أَنْفَهُ .

14. اللَّهُمَّ اجْعَلْنَا فِی نَظْمِ أَعْدَائِهِ ،

وَ اعْزِلْنَا عَنْ عِدَادِ أَوْلِیَائِهِ ،

لَا نُطِیعُ لَهُ إِذَا اسْتَهْوَانَا ،

وَ لَا نَسْتَجِیبُ لَهُ إِذَا دَعَانَا ،

نَأْمُرُ بِمُنَاوَأَتِهِ ، مَنْ أَطَاعَ أَمْرَنَا ،

وَ نَعِظُ عَنْ مُتَابَعَتِهِ مَنِ اتَّبَعَ زَجْرَنَا .

15. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ

خَاتَمِ النَّبِیِّینَ وَ سَیِّدِ الْمُرْسَلِینَ

وَ عَلَی أَهْلِ بَیْتِهِ الطَّیِّبِینَ الطَّاهِرِینَ ،

وَ أَعِذْنَا وَ أَهَالِیَنَا وَ إِخْوَانَنَا وَ جَمِیعَ الْمُؤْمِنِینَ وَ الْمُؤْمِنَاتِ مِمَّا اسْتَعَذْنَا مِنْهُ ،

وَ أَجِرْنَا مِمَّا

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اسْتَجَرْنَا بِکَ مِنْ خَوْفِهِ

16. وَ اسْمَعْ لَنَا مَا دَعَوْنَا بِهِ ،

وَ أَعْطِنَا مَا أَغْفَلْنَاهُ ،

وَ احْفَظْ لَنَا مَا نَسِینَاهُ ،

وَ صَیِّرْنَا بِذَلِکَ فِی دَرَجَاتِ الصَّالِحِینَ

وَ مَرَاتِبِ الْمُؤْمِنِینَ ،

آمِینَ رَبَّ الْعَالَمِینَ .

مُحَمَّدٍ وَ آلِهِ .

the ripening of the fruit,

revive Thy land

through the blossoming of the flowers,

and let Thy angels - the noble scribes - be witness

to a beneficial watering from Thee,

lasting in its abundance,

plenty in its flow,

heavy, quick, soon,

3- through which Thou revivest what has vanished,

ringest forth what is coming,

and providest plentiful foods,

through heaped up, wholesome, productive clouds,

in reverberating layers,

the rain's downpour not without cease,

the lightning's flashes not without fruit!

4- O God, give us water through rain,

helping, productive, fertilizing,

widespread, plentiful, abundant,

bringing back the risen,

restoring the broken!

5- O God,

give us water with a watering through which Thou wilt

make the stone hills pour,

fill the cisterns,

flood the rivers,

make the trees grow,

bring down prices in all the lands,

invigorate the beasts and the creatures,

perfect for us the agreeable things of provision,

make grow for us the fields,

let flow for us the teats,

and add for us strength to our strength!

6- O God,

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

allow not its coldness to be cutting,

let not its pouring down upon us be a stoning,

and make not its waters for us bitter!

7- O God,

bless Muhammad and his Household

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

Thou art powerful over everything!(1)

یَقِینِی ،

وَ اسْتَصْلِحْ بِقُدْرَتِکَ مَا فَسَدَ مِنِّی .

3. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ اکْفِنِی مَا یَشْغَلُنِی الِاهْتِمَامُ بِهِ ،

وَ اسْتَعْمِلْنِی بِمَا تَسْأَلُنِی غَداً عَنْهُ ،

وَ اسْتَفْرِغْ أَیَّامِی فِیمَا خَلَقْتَنِی لَهُ ،

وَ أَغْنِنِی وَ أَوْسِعْ عَلَیَّ فِی رِزْقِکَ ،

وَ لَا تَفْتِنِّی بِالنَّظَرِ ،

وَ أَعِزَّنِی وَ لَا تَبْتَلِیَنِّی بِالْکِبْرِ ،

وَ عَبِّدْنِی لَکَ وَ لَا تُفْسِدْ عِبَادَتِی بِالْعُجْبِ ،

وَ أَجْرِ لِلنَّاسِ عَلَی یَدِیَ الْخَیْرَ

وَ لَا تَمْحَقْهُ بِالْمَنِّ ،

وَ هَبْ لِی مَعَالِیَ الْأَخْلَاقِ ،

وَ اعْصِمْنِی مِنَ الْفَخْرِ .

4. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ لَا تَرْفَعْنِی فِی النَّاسِ دَرَجَهً

إِلَّا حَطَطْتَنِی عِنْدَ نَفْسِی مِثْلَهَا ،

وَ لَا تُحْدِثْ لِی عِزّاً ظَاهِراً

إِلَّا أَحْدَثْتَ لِی ذِلَّهً بَاطِنَهً عِنْدَ نَفْسِی بِقَدَرِهَا .

5. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِ مُحَمَّدٍ ،

وَ مَتِّعْنِی بِهُدًی صَالِحٍ

لَا أَسْتَبْدِلُ بِهِ ،

وَ طَرِیقَهِ حَقٍّ لَا أَزِیغُ عَنْهَا ،

وَ نِیَّهِ رُشْدٍ لَا أَشُکُّ فِیهَا ،

وَ عَمِّرْنِی مَا کَانَ عُمُرِی بِذْلَهً فِی طَاعَتِکَ ،

فَإِذَا کَانَ عُمُرِی مَرْتَعاً لِلشَّیْطَانِ

فَاقْبِضْنِی إِلَیْکَ

قَبْلَ أَنْ یَسْبِقَ مَقْتُکَ إِلَیَّ ،

أَوْ یَسْتَحْکِمَ غَضَبُکَ عَلَیَّ .

6. اللَّهُمَّ لَا تَدَعْ خَصْلَهً تُعَابُ مِنِّی

إِلَّا أَصْلَحْتَهَا ،

وَ لَا عَائِبَهً أُوَنَّبُ بِهَا إِلَّا حَسَّنْتَهَا ،

وَ لَا أُکْرُومَهً فِیَّ نَاقِصَهً إِلَّا أَتْمَمْتَهَا .

7. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِ مُحَمَّدٍ ،

وَ أَبْدِلْنِی مِنْ بِغْضَهِ أَهْلِ الشَّنَآنِ الْمَحَبَّهَ ،

وَ مِنْ حَسَدِ أَهْلِ الْبَغْیِ الْمَوَدَّهَ ،

وَ مِنْ ظِنَّهِ أَهْلِ الصَّلَاحِ الثِّقَهَ ،

وَ مِنْ عَدَاوَهِ الْأَدْنَیْنَ الْوَلَایَهَ ،

وَ مِنْ عُقُوقِ ذَوِی الْأَرْحَامِ الْمَبَرَّهَ ،

وَ مِنْ خِذْلَانِ الْأَقْرَبِینَ النُّصْرَهَ ،

وَ مِنْ حُبِّ الْمُدَارِینَ تَصْحِیحَ الْمِقَهِ ،

وَ مِنْ رَدِّ الْمُلَابِسِینَ کَرَمَ الْعِشْرَهِ ،

وَ مِنْ مَرَارَهِ خَوْفِ الظَّالِمِینَ حَلَاوَهَ الْأَمَنَهِ .

8. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ اجْعَلْ لِی یَداً عَلَی مَنْ

p: 141

ظَلَمَنِی ،

وَ لِسَاناً عَلَی مَنْ خَاصَمَنِی ،

وَ ظَفَراً بِمَنْ عَانَدَنِی ،

وَ هَبْ لِی مَکْراً عَلَی مَنْ کَایَدَنِی ،

وَ قُدْرَهً عَلَی مَنِ اضْطَهَدَنِی ،

وَ تَکْذِیباً لِمَنْ قَصَبَنِی ،

وَ سَلَامَهً مِمَّنْ تَوَعَّدَنِی ،

وَ وَفِّقْنِی لِطَاعَهِ مَنْ سَدَّدَنِی ،

وَ مُتَابَعَهِ مَنْ أَرْشَدَنِی .

9. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ سَدِّدْنِی لِأَنْ أُعَارِضَ مَنْ غَشَّنِی بِالنُّصْحِ ،

وَ أَجْزِیَ مَنْ هَجَرَنِی بِالْبِرِّ ،

وَ أُثِیبَ مَنْ حَرَمَنِی بِالْبَذْلِ ،

وَ أُکَافِیَ مَنْ قَطَعَنِی بِالصِّلَهِ ،

وَ أُخَالِفَ مَنِ اغْتَابَنِی إِلَی حُسْنِ الذِّکْرِ ،

وَ أَنْ أَشْکُرَ الْحَسَنَهَ ،

وَ أُغْضِیَ عَنِ السَّیِّئَهِ .

10. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ حَلِّنِی بِحِلْیَهِ الصَّالِحِینَ ،

وَ أَلْبِسْنِی زِینَهَ الْمُتَّقِینَ ، فِی

بَسْطِ الْعَدْلِ ، وَ کَظْمِ الغَیْظِ ،

وَ إِطْفَاءِ النَّائِرَهِ ، وَ ضَمِّ أَهْلِ الْفُرْقَهِ ،

وَ إِصْلَاحِ ذَاتِ الْبَیْنِ ،

وَ إِفْشَاءِ الْعَارِفَهِ ،

وَ سَتْرِ الْعَائِبَهِ ،

وَ لِینِ الْعَرِیکَهِ ،

وَ خَفْضِ الْجَنَاحِ ،

وَ حُسْنِ السِّیرَهِ ، وَ سُکُونِ الرِّیحِ ،

وَ طِیبِ الْمُخَالَقَهِ ، وَ السَّبْقِ إِلَی الْفَضِیلَهِ ،

وَ إِیثَارِ التَّفَضُّلِ ،

وَ تَرْکِ التَّعْیِیرِ ،

وَ الْإِفْضَالِ عَلَی غَیْرِ الْمُسْتَحِقِّ ،

وَ الْقَوْلِ بِالْحَقِّ وَ إِنْ عَزَّ ،

وَ اسْتِقْلَالِ الْخَیْرِ وَ إِنْ کَثُرَ مِنْ قَوْلِی وَ فِعْلِی ،

وَ اسْتِکْثَارِ الشَّرِّ وَ إِنْ قَلَّ مِنْ قَوْلِی وَ فِعْلِی ،

وَ أَکْمِلْ ذَلِکَ لِی بِدَوَامِ الطَّاعَهِ ،

وَ لُزُومِ الْجَمَاعَهِ ،

وَ رَفْضِ أَهْلِ الْبِدَعِ ،

وَ مُسْتَعْمِلِ الرَّأْیِ الْمُخْتَرَعِ .

11. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ اجْعَلْ أَوْسَعَ رِزْقِکَ عَلَیَّ إِذَا کَبِرْتُ ،

وَ أَقْوَی قُوَّتِکَ فِیَّ إِذَا نَصِبْتُ ،

وَ لَا تَبْتَلِیَنِّی بِالْکَسَلِ عَنْ عِبَادَتِکَ ،

وَ لَا الْعَمَی عَنْ سَبِیلِکَ ،

وَ لَا بِالتَّعَرُّضِ لِخِلَافِ مَحَبَّتِکَ ،

وَ لَا مُجَامَعَهِ مَنْ تَفَرَّقَ عَنْکَ ،

وَ لَا مُفَارَقَهِ مَنِ اجْتَمَعَ إِلَیْکَ .

12. اللَّهُمَّ اجْعَلْنِی أَصُولُ

p: 142

بِکَ عِنْدَ الضَّرُورَهِ ،

وَ أَسْأَلُکَ عِنْدَ الْحَاجَهِ ،

وَ أَتَضَرَّعُ إِلَیْکَ عِنْدَ الْمَسْکَنَهِ ،

وَ لَا تَفْتِنِّی بِالِاسْتِعَانَهِ بِغَیْرِکَ إِذَا اضْطُرِرْتُ ،

وَ لَا بِالْخُضُوعِ لِسُؤَالِ غَیْرِکَ إِذَا افْتَقَرْتُ ،

وَ لَا بِالتَّضَرُّعِ إِلَی مَنْ دُونَکَ إِذَا رَهِبْتُ ،

فَأَسْتَحِقَّ بِذَلِکَ خِذْلَانَکَ وَ مَنْعَکَ وَ إِعْرَاضَکَ ،

یَا أَرْحَمَ الرَّاحِمِینَ .

13. اللَّهُمَّ اجْعَلْ

مَا یُلْقِی الشَّیْطَانُ فِی رُوعِی مِنَ التَّمَنِّی وَ التَّظَنِّی وَ الْحَسَدِ

ذِکْراً لِعَظَمَتِکَ ،

وَ تَفَکُّراً فِی قُدْرَتِکَ ،

وَ تَدْبِیراً عَلَی عَدُوِّکَ ،

وَ مَا أَجْرَی عَلَی لِسَانِی

مِنْ لَفْظَهِ فُحْشٍ أَوْ هُجْرٍ أَوْ شَتْمِ عِرْضٍ

أَوْ شَهَادَهِ بَاطِلٍ

أَوِ اغْتِیَابِ مُؤْمِنٍ غَائِبٍ أَوْ سَبِّ حَاضِرٍ

وَ مَا أَشْبَهَ ذَلِکَ نُطْقاً بِالْحَمْدِ لَکَ ،

وَ إِغْرَاقاً فِی الثَّنَاءِ عَلَیْکَ ،

وَ ذَهَاباً فِی تَمْجِیدِکَ ،

وَ شُکْراً لِنِعْمَتِکَ ،

وَ اعْتِرَافاً بِإِحْسَانِکَ ،

وَ إِحْصَاءً لِمِنَنِکَ .

14. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ لَا أُظْلَمَنَّ وَ أَنْتَ مُطِیقٌ لِلدَّفْعِ عَنِّی ،

وَ لَا أَظْلِمَنَّ وَ أَنْتَ الْقَادِرُ عَلَی الْقَبْضِ مِنِّی ،

وَ لَا أَضِلَّنَّ وَ قَدْ أَمْکَنَتْکَ هِدَایَتِی ،

وَ لَا أَفْتَقِرَنَّ وَ مِنْ عِنْدِکَ وُسْعِی ،

وَ لَا أَطْغَیَنَّ وَ مِنْ عِنْدِکَ وُجْدِی .

15. اللَّهُمَّ إِلَی مَغْفِرَتِکَ وَفَدْتُ ،

وَ إِلَی عَفْوِکَ قَصَدْتُ ،

وَ إِلَی تَجَاوُزِکَ اشْتَقْتُ ،

وَ بِفَضْلِکَ وَثِقْتُ ،

وَ لَیْسَ عِنْدِی مَا یُوجِبُ لِی مَغْفِرَتَکَ ،

وَ لَا فِی عَمَلِی مَا أَسْتَحِقُّ بِهِ عَفْوَکَ ،

وَ مَا لِی بَعْدَ أَنْ حَکَمْتُ عَلَی نَفْسِی إِلَّا فَضْلُکَ ،

فَصَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ، وَ تَفَضَّلْ عَلَیَّ .

16. اللَّهُمَّ وَ أَنْطِقْنِی بِالْهُدَی ،

وَ أَلْهِمْنِی التَّقْوَی ،

وَ وَفِّقْنِی لِلَّتِی هِیَ أَزْکَی ،

وَ اسْتَعْمِلْنِی بِمَا هُوَ أَرْضَی .

17. اللَّهُمَّ اسْلُکْ بِیَ الطَّرِیقَهَ الْمُثْلَی ،

وَ اجْعَلْنِی عَلَی مِلَّتِکَ أَمُوتُ وَ أَحْیَا .

18. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ مَتِّعْنِی بِالِاقْتِصَادِ ،

وَ اجْعَلْنِی مِنْ أَهْلِ

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السَّدَادِ ،

وَ مِنْ أَدِلَّهِ الرَّشَادِ ،

وَ مِنْ صَالِحِ الْعِبَادِ ،

وَ ارْزُقْنِی فَوْزَ الْمَعَادِ ،

وَ سلَامَهَ الْمِرْصَادِ .

19. اللَّهُمَّ خُذْ لِنَفْسِکَ مِنْ نَفْسِی مَا یُخَلِّصُهَا ،

وَ أَبْقِ لِنَفْسِی مِنْ نَفْسِی مَا یُصْلِحُهَا ،

فَإِنَّ نَفْسِی هَالِکَهٌ أَوْ تَعْصِمَهَا .

20. اللَّهُمَّ أَنْتَ عُدَّتِی إِنْ حَزِنْتُ ،

وَ أَنْتَ مُنْتَجَعِی إِنْ حُرِمْتُ ،

وَ بِکَ اسْتِغَاثَتِی إِنْ کَرِثْتُ ،

وَ عِنْدَکَ مِمَّا فَاتَ خَلَفٌ ،

وَ لِمَا فَسَدَ صَلَاحٌ ،

وَ فِیمَا أَنْکَرْتَ تَغْیِیرٌ ،

فَامْنُنْ عَلَیَّ قَبْلَ الْبَلَاءِ بِالْعَافِیَهِ ،

وَ قَبْلَ الْطَّلَبِ بِالْجِدَهِ ،

وَ قَبْلَ الضَّلَالِ بِالرَّشَادِ ،

وَ اکْفِنِی مَئُونَهَ مَعَرَّهِ الْعِبَادِ ،

وَ هَبْ لِی أَمْنَ یَوْمِ الْمَعَادِ ،

وَ امْنَحْنِی حُسْنَ الْإِرْشَادِ .

21. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ ادْرَأْ عَنِّی بِلُطْفِکَ ،

وَ اغْذُنِی بِنِعْمَتِکَ ،

وَ أَصْلِحْنِی بِکَرَمِکَ ،

وَ دَاوِنِی بِصُنْعِکَ ،

وَ أَظِلَّنِی فِی ذَرَاکَ ،

وَ جَلِّلْنِی رِضَاکَ ،

وَ وَفِّقْنِی إِذَا اشْتَکَلَتْ عَلَیَّ الْأُمُورُ لِأَهْدَاهَا ،

وَ إِذَا تَشَابَهَتِ الْأَعْمَالُ لِأَزْکَاهَا ،

وَ إِذَا تَنَاقَضَتِ الْمِلَلُ لِأَرْضَاهَا .

22. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ تَوِّجْنِی بِالْکِفَایَهِ ،

وَ سُمْنِی حُسْنَ الْوِلَایَهِ ،

وَ هَبْ لِی صِدْقَ الْهِدَایَهِ ،

وَ لَا تَفْتِنِّی بِالسَّعَهِ ،

وَ امْنَحْنِی حُسْنَ الدَّعَهِ ،

وَ لَا تَجْعَلْ عَیْشِی کَدّاً کَدّاً ،

وَ لَا تَرُدَّ دُعَائِی عَلَیَّ رَدّاً ،

فَإِنِّی لَا أَجْعَلُ لَکَ ضِدّاً ، وَ لَا أَدْعُو مَعَکَ نِدّاً .

23. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ امْنَعْنِی مِنَ السَّرَفِ ،

وَ حَصِّنْ رِزْقِی مِنَ التَّلَفِ ،

وَ وَفِّرْ مَلَکَتِی بِالْبَرَکَهِ فِیهِ ،

وَ أَصِبْ بِی سَبِیلَ الْهِدَایَهِ لِلْبِرِّ فِیمَا أُنْفِقُ مِنْهُ .

24. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ اکْفِنِی مَئُونَهَ الِاکْتِسَابِ ،

وَ ارْزُقْنِی مِنْ غَیْرِ احْتِسَابٍ ،

فَلَا أَشْتَغِلَ عَنْ عِبَادَتِکَ بِالطَّلَبِ ،

وَ لَا أَحْتَمِلَ إِصْرَ تَبِعَاتِ الْمَکْسَبِ .

25. اللَّهُمَّ فَأَطْلِبْنِی بِقُدْرَتِکَ مَا أَطْلُبُ

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،

وَ أَجِرْنِی بِعِزَّتِکَ مِمَّا أَرْهَبُ .

26. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ صُنْ وَجْهِی بِالْیَسَارِ ،

وَ لَا تَبْتَذِلْ جَاهِی بِالْإِقْتَارِ

فَأَسْتَرْزِقَ أَهْلَ رِزْقِکَ ،

وَ أَسْتَعْطِیَ شِرَارَ خَلْقِکَ ،

فَأَفْتَتِنَ بِحَمْدِ مَنْ أَعْطَانِی ،

و أُبْتَلَی بِذَمِّ مَنْ مَنَعَنِی ،

وَ أَنْتَ مِنْ دُونِهِمْ وَلِیُّ الْإِعْطَاءِ وَ الْمَنْعِ .

27. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ ارْزُقْنِی صِحَّهً فِی عِبَادَهٍ ،

وَ فَرَاغاً فِی زَهَادَهٍ ،

وَ عِلْماً فِی اسْتِعْمَالٍ ،

وَ وَرَعاً فِی إِجْمَالٍ .

28. اللَّهُمَّ اخْتِمْ بِعَفْوِکَ أَجَلِی ،

وَ حَقِّقْ فِی رَجَاءِ رَحْمَتِکَ أَمَلِی ،

وَ سَهِّلْ إِلَی بُلُوغِ رِضَاکَ سُبُلِی ،

وَ حَسِّنْ فِی جَمِیعِ أَحْوَالِی عَمَلِی .

29. اللَّهُمَّ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

وَ نَبِّهْنِی لِذِکْرِکَ فِی أَوْقَاتِ الْغَفْلَهِ ،

وَ اسْتَعْمِلْنِی بِطَاعَتِکَ فِی أَیَّامِ الْمُهْلَهِ ،

وَ انْهَجْ لِی إِلَی مَحَبَّتِکَ سَبِیلًا سَهْلَهً ،

أَکْمِلْ لِی بِهَا خَیْرَ الدُّنْیَا وَ الْآخِرَهِ .

30. اللَّهُمَّ وَ صَلِّ عَلَی مُحَمَّدٍ وَ آلِهِ ،

کَأَفْضَلِ مَا صَلَّیْتَ عَلَی أَحَدٍ مِنْ خَلْقِکَ قَبْلَهُ ،

وَ أَنْتَ مُصَلٍّ عَلَی أَحَدٍ بَعْدَهُ ،

وَ آتِنَا فِی الدُّنْیَا حَسَنَهً

وَ فِی الْآخِرَهِ حَسَنَهً ،

وَ قِنِی بِرَحْمَتِکَ عَذَابَ النَّارِ .

1- O God, bless Muhammad and his Household,

cause my faith to reach the most perfect faith,