Alhassanain(p) Network for Heritage and Islamic Thought

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Manifestations of the All-Merciful

Author(s): Abu Muhammad Zaynu’l ‘Abidin

Publisher(s): Tabligh Centre of KSI Jamat

www.alhassanain.org/english

Commentary and reflections on the first portion of the supplication recited daily during the month of Ramadhan that begins with “Allahumma adkhil `alaa ahli-l-quboor as-suroor” (O Allah, give happiness to the people of the grave). Includes Part I and II.

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

Table of Contents

Humble Presentation 9

Foreword 10

Note 11

O Allāh, Instil Happiness in the Spirits of the Inhabitants of the Grave 12

Supplication and the Law of Cause & Effect 12

Seeking the Cause of Instilling Happiness 12

Notes 14

O Allāh, Enrich Every Indigent (Poor One) 15

The Supplicant’s All-Embracing Spirit 15

Objection 17

Response 17

The Benefits of Prayers in Absence 18

Absolute Need of the Human Being 19

A Step Towards Eradication of Poverty 19

Historical Examples 20

Enriching the Motive of Our Action 20

Notes 21

O Allāh, Satisfy Every Hungry Person 22

Experiencing Hunger 22

Causes of Hunger 22

Ensuring Sustenance 22

Increasing Sustenance 23

Causes that Hamper Sustenance 23

A Deeper Consideration: Another Extension of Food 24

Notes 26

O Allāh, Clothe Every Unclothed One 27

The Aim of Human Creation 27

The Means and the Goal 27

The Purpose Behind Clothing 28

The Inner Attire 29

A Word of Prayer 30

Note 30

O Allāh, Facilitate the Payment of Every Indebted One 31

The Comprehensive Meaning of ‘dayn’ 31

Debt Sometimes Hampers One From Spiritual Progress 31

When Should One Take a Loan? 32

Shaykh Bahā’ī and the Du’ā’ of Relief From Debt 34

Obligations 34

An In-depth Consideration 34

Notes 36

O Allāh, Relieve Every Deeply Anguished One 37

Meaning of ‘Makrūb’ 37

The Source of Anguish 37

Remembering the Anguished of Today 38

Individual Responsibility 39

Instilling Happiness in the Hearts of Believers 39

Recommended States of Anguish 40

Notes 41

O Allāh, Return Every Stranger 42

Meaning of ‘Gharīb’ 42

Extensions of Ghurba 43

The Relative Aspect of the word ‘Gharib’ 43

Ahlu’l Bayt (as): Positive Extensions of Gharīb 44

The Ghurba of Every Human Being of Tainted Disposition 44

Respect for Mother Turns one into a Friend of Allāh 46

The Prayer of A Broad Minded Old-Woman 47

Why was Imām ‘Alī al-Ridā (as) known as Imām al-Gharīb 51

The Hometown of the Gharīb 51

The Great Sign Complains of Ghurbah in the Supplication of Kumayl 52

Notes 53

O Allāh, Free Every Captive 54

Meaning of Asīr 54

The Apparent Extension of Asīr 55

Prisoners Suffering Torture 55

Methods of Torture 55

Hawā al-Nafs: One of the Most Destructive Kinds of Captivity 57

Hawā al-Nafs Lowers One to the Example of a Dog! 58

Preference of External Imprisonment Over Internal Imprisonment 59

A Subtle Allusion 61

The Captive of Allāh on Earth! 62

A Free Man in Karbalā’ 63

A Deliberation on the Solution 63

Notes 64

O Allāh, Reform Every Uneven Affair of the Muslims 65

The Meaning 65

Self-reform is the Beginning 65

The Reality of Self-Reform 67

Waking Up: The First Stage of Self-Reform 71

Fudayl Wakes Up! 76

The Ahlu’l Bayt (as) - Intermediaries of Allāh’s Grace 77

The Spark Ignited by Imām al-Husayn (as) in Zuhayr! 77

The Reality of Tawbah 79

Conditions of Tawbah 81

Entirely His Grace 82

Characteristics of a True Reformer 83

Social Reform 84

Political Stability: A Fundamental Unit of Social Reform 86

The Timeless Reformer of Karbala 86

Awaiting for the Noble Government 87

Characteristics of the Helpers of our 12th Imām (as) in the Reformation Process 88

Our Duties 89

Notes 89

O Allāh, Cure Every Sick Person 92

Meaning 92

Extensions of Illnesses 92

Supplication for a Sublime Purpose 93

Beyond the Immediate Causes of Illnesses! 94

1. Primordial prevention 94

2. Primary Prevention 95

3. Secondary Prevention 96

4. Tertiary Prevention 97

Can Illness Be Totally Avoided? 97

Illness - a Means of Self-Purification 98

Mediation by those who possess Existential Influence 98

Salmān al-Muhammadī and his Powers 100

Does Seeking Help from the Ahululbayt (as) for Curing Our Maladies Amount to Shirk? 102

Visiting the Sick: A Manifestation of True Concern 103

“Āh” is One of the Names of Allāh 105

The Suffering Believer in the Garden of Paradise 106

Sadaqah - A Powerful Means of Curing the Sick 107

Why are Spiritual Illnesses Worse than Physical Maladies? 107

Spiritual Illnesses Is The Principal Cause 108

The Traveling Physician 109

How Can We Contribute in Dispelling Illnesses from Others? 111

Notes 111

O Allāh, Fill Our Poverty With Your Needlessness 113

Can we turn into the necessary being? 113

Seeking the Proximity of Allāh 115

Seeking The Infinite 116

Notes 117

O Allāh, Change Our Unpleasant State Into Your Beautiful State 118

Physical Extensions of Husnu’l Hāl 119

Effulgence of the Face! 120

Husnu’l Hāl - A Unique State of Utter Ecstasy 121

Notes 124

O Allāh, Facilitate the Payment of Our Debt 126

Another Aspect: Paying A Common Debt 127

Thanking Allāh As He Deserves 128

Thanking the Means of Grace - a Condition of Thanking Allāh 129

Allāh is the both the Shākir (one who thanks) and the Mashkur (one who is thanked) 129

Allāh is Thanked according to the Limitation of the Thankful One 130

Worship - A Form of Thanking Almighty Allāh 131

The Holy Prophet’s (s) Worship 132

A Noteworthy Incident 133

A Supplication to the Only Beloved 134

Notes 134

And Make us Needless 136

The Recommended Poverty 136

Realization Of Absolute Poverty 136

The Abominable Poverty 137

A Word On Material Poverty 138

Judging Ourselves 139

The Blessed State Of Ridhā 140

So Many Shi’as? 140

Notes 141

Surely You Are All-Powerful Over Everything 142

The Imperfection of the Receptacle 144

O Allāh Enrich Every Poor Person 145

Notes 145

Bibliography 147

Arabic References 147

Persian References 148

English References 148

Internet Sites Referred 149

Humble Presentation

I humbly present this short commentary of the daily supplication of the Holy Month of Ramadān to the Holy Prophet Muhammad (s) and his infallible progeny (as), who represent the perfect Manifestations of the All-Merciful, and sincerely pray to the All-Merciful Lord to accept the offering.

This humble attempt should be taken as a point of ascent to the meanings of other supplications narrated from the Holy Prophet (s) and his infallible progeny (as). When reciting any supplication, one should never limit oneself to the periphery but should struggle for the center and the spirit. Our initial journey would be ‘the journey of thought and concept’, but this should lead us to overhaul ourselves and ‘comprehend the kernel of prayer.’

May Almighty Allāh assist all of us before we lose the priceless opportunity of this transient life.

Walhamdu lillāhi Rabbi’l ‘Ālamīn

And All praises belong solely to Allāh, the Lord of the Universe

Utterly destitute to the All-Affluent

Abū Muhammad Zaynu’l ‘Ābidīn

Qum al-Muqaddasa

Sha’bān al-Mu’azzam 1423

From the heavenly atmosphere of the neighbourhood of Hadrat Fātima Ma’sūma (as), may the Almighty imbue our hearts with intense love for her, and may He Grace us with her intercession-Āmīn.

Foreword

In the Name of Allāh, the Most Gracious, the Most Merciful

All Praise belongs to Allāh, Lord of the Worlds, and the good outcome belongs to the pious; may Allāh bless His chosen elite ones, the choicest from among those whom He favors - the manifestation of His kindness to the world, namely Muhammad (s) and his Pure Progeny (as).

In the Qur’ān, Allāh (swt) says: “When My servants ask about Me, I am indeed close to them. I listen to the prayer of every supplicant, when he calls on Me.”(al-Qur’ān 2:186)

In this day and age of strife, perplexity and confusion, it is all the more necessary that we ‘call’ on Allāh (swt) to protect us from the trials and tribulations of the modern era. The supplications taught to us by the A’immah (as) are indeed the best way to call upon Allāh (swt). While it is true that ritualistic recitations of supplications taught to us by the A’immah (as) have always been a significant part of our program of worship (‘ibādah), on a daily basis, we hardly ever pause to ponder upon the profound pronouncement we utter by way of the Du’ā.

The Blessed Prophet (s) has said, “Allāh does not answer the supplication of a heedless heart,” and what that thought in mind, the present volume, Manifestations of the All-Merciful, by Shaykh Muhammad Khalfan, is a welcome addition to the corpus of literature on the commentaries of the commonly recited supplications as this work goes beyond the translation and a brief explanation of the words of the Du’ā. This volume is a wonderful exposition of the richness of such supplications.

I recall, vividly, some four years ago, during the blessed month of Ramadān, receiving by way of e-mail from Shaykh Khalfan, a regular dose of the commentary on the verses of this Du’ā, highly recommended for the month of Ramadān. Each day I eagerly looked forward to his inspiring e-mail, elaborating the deep meanings contained within each word of this Du’ā. Subsequently, the Tabligh Section of Dar-es-Salaam Jama’at, under the able leadership of Al-Hājj Mehboob Somji published the work in book form.

I am so very pleased to be writing this forward for this second edition, which has encapsulated the full commentary of all fifteen verses of the Du’ā.

The author, Shaykh Khalfan, is a scholar residing in Qum, who has a deep and unique insight into matters spiritual and we are blessed to have an opportunity to share this insight through this publication. Works of this nature show us that the profound words of the Du’ā, from the Holy Prophet (s) and his Pure Progeny (as) are timeless and are as relevant today in the 21st century as they were in the seventh century when they were first uttered - perhaps more so today, when our preoccupation in perfecting the material aspects of life has robbed us of the spiritual dimension and has led us to be heedless of the very essence of our existence. Even our mode, manner and places of worship, may have given us the ‘means’, however not the ‘end’.

Thus, this book can be a beacon for us to regain sight of the ‘end’ - as the author elaborates in his introduction - this is a ‘journey of thought and concept’ that will lead us to ‘comprehend the kernel of prayer’, Inshā-Allāh.

May Allāh (swt) give us ability to supplicate with a heart that is not heedless.

Hasnain Walji

Plano, Texas

Rajab 27th 1426 ah / August 31st 2005 ce

Understanding the Merit of the Supplication

The Holy Prophet (s) is reported to have said:

مَنْ دَعَا بِهٌذَا الدُّعاءِ فِي شَهْرِ رَمَضَانَ بَعْدَ الْمَكْتُوبَةِ غُفِرَتْ ذُنُوبُهُ إِلـى يَوْمِ الْقِيَامَةِ

“Whosoever beseeches with this supplication in the Holy month of Ramadān, after the prescribed prayer, his sins (dhunūb) shall be forgiven till the Day of Judgment.”1

Du’ā is not a mere verbal utterance, but “a state of real want,” which is mostly manifested by the verbal supplication. However, as long as there is no harmony between “the inner state of want” and “the verbal utterance,” the supplication would lack its spirit.

Realizing this, we say that “the state of yearning for the betterment of the human species” is an ‘innate want’ of every human being who enjoys an untainted soul. This is because every human being has been fashioned with the Attributes of Almighty Allāh. And one such attribute is “mercy” which is all-embracing. Therefore the human being innately wants the betterment of every other human being. The reason why many of us do not experience this quality is because of our separation from the neighbourhood of our All-Loving Creator. Therefore we need to undergo self-purification to expose this quality, which has been veiled by the accumulation of sins and attachment to the world of matter. And when we experience the state of “yearning for the betterment of others” and translate the same in the form of words, our supplication shall carry meaning, and we will benefit from its great merit.

However, those who have not attained this station of proximity should not despair, but recite this prayer regularly with reflection. If such illuminative supplications were intended for perfect human beings only, then the Holy Prophet (s) would not teach it to all and sundry. Therefore, we should always try to recite the supplication with reflection and change. If one were to inculcate the sublime thoughts contained in this prayer, he could really wake up from his deep slumber and change his life.

In this Glorious Month, when the over-flowing Grace of the All-Gracious is continuous, let us humbly ask Almighty Allāh to enable us to be among those who utter this wonderful supplication as a manifestation of our inner spirits.

Note

1. Bihār al-Anwār, v. 95, pg. 120, ch. 6

O Allāh, Instil Happiness in the Spirits of the Inhabitants of the Grave

أَللٌّهُمَّ أَدْخِلْ عَلى أَهلِ القُبُورِ السُّرُورَ

O Allāh, Instil Happiness in the Spirits of the Inhabitants of the Grave

Supplication and the Law of Cause & Effect

Du’ā is an excellent means of achieving one’s legitimate desires. The universal law of ‘cause and effect’ itself encourages us to seek help from the Principal Cause - who is Almighty Allāh. Thus even in circumstances when things can be acquired through natural means, one should not think that one is needless of supplication.

Some, on the other hand, may think that supplication is sufficient and there is no need of achieving our goals through the means that are at our disposal. Clearly, this path also, is that of ignorance, for Almighty Allāh has established the system of cause and effect and encouraged the human being to employ it for his noble ends. The following word of wisdom from Imām al-Sādiq (as) emphasizes this:

أَبَى اللٌّهُ أَنْ يُجْرِيَ الأَشْيَاءَ إِلاَّ بِأَسْبَابِهَا، فَجَعَلَ لِكُلِّ شَيْءٍ سَبَباً

“Allāh does not permit things to take place except by their causes; thus, He made a cause for every thing.”1

Seeking the Cause of Instilling Happiness

Having known the aforesaid, every understanding supplicant, would seek the causes that “instil happiness in spirits of the inhabitants of the grave” apart from praying for the same. Our holy traditions (which indeed are extensions of “light”) have informed us how to make the deceased happy. Following are traditions worthy of contemplation:

1. Imām al-Sādiq (as) was asked: ‘Is it possible to recite prayers for the dead?’ He said, ‘Yes,’ and added:

إِنَّ الْمَيِّتَ لَيَفْرَحُ بِالتَّرَحُّمِ عَلَيْهِ وَالإِسْتِغْفَارِ، كَمَا يَفْرَحُ الْحَيُّ بالْهَدِيَّة

“Surely, a dead person rejoices when he is pitied and forgiveness is sought for him, just as a living person rejoices upon receiving a gift.”2

2. The Holy Prophet (s) once passed by the grave of a person who was buried a day before, and saw his family weeping. Observing this, he said:

لَرَكْعَتَانِ خَفِيْفَتَانِ مِمَّا تَحْتَقِرُوْنَ أَحَبُّ إِلَى صَاحِبِ هٌذاَ الْقَبْرِ مِنْ دُنْيَاكُمْ كُلّهَا

“Indeed, two small units of prayer which you consider insignificant is more lovable to the inhabitant of this grave than your world in its entirety.”3

3. The Holy Prophet (s) is reported to have said:

إِنَّ الْهَدَايَا لِلأَمْوَاتِ الدُّعَاءُ وَ الإِسْتِغْفَارُ

“Indeed, the gifts [from the living] for the dead are du’ā’ (supplication) and istighfār (seeking forgiveness of the sins of the dead).”4

4. Imām ‘Alī al-Ridā (as) is reported to have said:

مَا مِنْ عَبْدٍ زَارَ قَبْرَ مُؤْمِنٍ فَقَرَأَ عَلَيْهِ إِنّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ سَبْعَ مَرَّاتٍ إِلاََّ غَفَرَ اللٌّهُ لَهُ وَ لِصَاحِبِ الْقَبْرِ

“Whosoever of God’s servants visits the grave of a beliver, and recites seven times “Innā anzalnāhu fī laylati’l qadr [...]” Allāh would forgive him and the inhabitant of the grave.”5 and6

5. The Holy Prophet (s) is reported to have said:

مَنْ مَرَّ عَلَى الْمَقَابِرِ فَقَرَأَ قُلْ هُوَ اللَّهُ أَحَدٌ إِحْدَى عَشْرَةَ مَرَّةً وَوَهَبَ أَجْرَهُ لِلأَمْوَاتِ أُعْطِيَ مِنَ الأَجْرِ بِعَدَدِ الأَمْوَاتِ

“Whosoever passes by the graves and recites Qul Huwallāhu Ahad 11 times and gifts its reward to the deceased, he is granted a reward proportional to the number of the dead.”7

6. Imām Ja’far al-Sādiq (as) is reported8 to have said:

تَدْخُلُ عَلَى الْمَيِّتِ فِي قَبْرِهِ الصَّلاةُ وَالصَّوْمُ وَالْحَجُّ وَالصَّدَقَةُ وَالْبِرُّ وَالدُّعَاءُ وَيُكْتَبُ أَجْرُهُ لِلَّذِي فَعَلَهُ وَ لِلْمَيِّتِ

“Prayers, Fasting, Hajj, Sadaqa, good deeds and Du’ā’ reach the dead in his grave, and their reward is written for [both] the doer and the deceased.”

7. Imām Ja’far al-Sādiq (as) is reported9 to have said:

مَنْ عَمِلَ مِنَ الْمُسْلِمِينَ عَنِ مَيِّتٍ عَمَلَ [عَمَلاً] خَيْرٍ أَضْعَفَ اللٌّهُ لَهُ أَجْرَهُ وَنَفَعَ اللٌّهُ بِهِ الْمَيِّتَ

“Whosoever among the Muslims does a good act for a dead person, Allāh rewards him manifold and makes the dead benefit from the same.”

Therefore, as we pray for the deceased to attain happiness in the intermediate realm (barzakh), we should also make efforts to act on the means of their happiness as taught to us and humbly pray to Almighty Allāh to accept our deeds.

The late Āyatullāh Shihāb al-Dīn Mar’ashī in his last will10 gave some thought provoking advice to his son. One of them was: “I advise him (my son) to read the Holy Qur’ān and send its blessings to the souls of those Shī’ites of the Household of the Holy Prophet (as) who did not leave any offspring.”

Therefore, in this Holy month of grace, let us not forget the inhabitants of the grave, including those whom we are not familiar with. In addition, let us also pray for the well-being of those presumed kuffār (disbelievers), who although were apparently known to be disbelievers, had professed the unity of Allāh and became Muslims prior to the departure of their souls from this world.

In his Chehl Hadith (Forty Traditions), the late Āyatullāh al-Khumaynī (may Allāh elevate his soul) relates something thought provoking from his teacher in ‘Irfān (Divine gnosis) - Āyatullāh Shāhābādī. He says: Our Shaykh, the accomplished ‘ārif that he was (i.e. Āyatullāh Shāhābādī) - may my soul be his ransom - used to say: “Never call down curses (la’n) on anybody, though he be a kāfir concerning whom you do not know how he made the transit from this world to the next, and unless an infallible walī (saint) informs you concerning his condition after death. For it is possible that he may have attained faith before the time of death. Hence let your curse be of a general character.11

And in another place12 he says: Our great master, the accomplished ‘ārif, Shāhābādī - rūhī fidāh (may my soul be his ransom) - used to say, ‘Do not look down on even a kāfir (non-believer) in your heart. It is possible that the divine light of his inner nature may lead him to faith and your rebuke may lead you towards a wretched life in the Hereafter. Of course, to practice al-amr bi’l-ma’rūf wa al-nahy ‘ani’l-munkar (enjoining right conduct and forbidding bad behavior) is something different from the inner feeling of contempt.’ He would even say, ‘Never curse the unbelievers about whom it is not known that they will leave the world in the state of unbelief. If they leave the world as rightly-guided servants of God, their spiritual rectitude may prove to be an obstruction in the way of your own spiritual advancement.’

Therefore, as we utter this verse of supplication, let us commit ourselves to performing deeds of virtue for the deceased Muslims, as a practical demonstration of our true desire for the happiness of the deceased.

Notes

1. Bihār al-Anwār, v. 2, pg. 90

2. al-Mahajjatu’l al-Baydā’, v. 8. pg. 292

3. Tanbīhu’l Khawātir, pg. 453

4. al-Mahajjatu’l Baydā’, v. 8, pg. 291

5. Armaghāne Asmān, pg. 541

6. Man Lā Yahduruhu’l Faqīh, v. 1, pg. 181

7. Mustadrak al-Wasā’il, v. 2, pg. 483

8. Wasāi’l al-Shī’a ilā Tahsīli Masā’il al-Sharī’a, v. 8, pg. 279

9. Ibid.

10. Wasiyyatnāme-ye Āyatullāh al-’Uzmā Mar’ashī

11. Chehl Hadīth, 28th tradition

12. Chehl Hadīth, 3rd tradition