Alhassanain(p) Network for Heritage and Islamic Thought

Karbala Historical Resources

Table of Contents

Introduction 3

Account n. 1: Al-Asbagh b. Nubata 5

Account n. 2: Jabir b. Yazid al-Ju`fi6

Account n. 3: Ammar b. Mu`awiya 7

Account n. 4: al-Masu’di8

Account n. 5: `Awana b. al-Hakam 11

Account n. 6: Abu Mikhnaf13

Account n. 7: Hisham b. al-Kalbi14

Account n. 8: Nasr b. Muzahim 15

Account n. 9: al-Mada’ini16

Account n. 10: al-Waqidi17

Account n. 11: Khalifa b. Khayyat18

Account n. 12: al-Baladhuri20

Account n. 13: Al-Dinawari22

Account n. 14: al-Ya’qubi23

Account n. 15: Ibn A’tham al-Kufi24

Account n. 16: al-Mufid 25

Notes26

Introduction

The importance of the martyrdom of the Imam al-Husayn can be seen in the great attention paid to it by the early Muslim historians whose works have survived to the present day. Most of these historical works are of a general kind but the amount of space which they devote to this event indicates the momentous impact it had on Muslims.

The early historians whose works are my main concern all lived in the third and fourth centuries of the Islamic era. They based their works, in the main, on earlier monographs devoted entirely to the subject which only survived in these later works. Fortunately the bibliographical works of Ibn Nadim, al-Tusi and al-Najashi provide us with evidence of many of these earlier monographs.

We can also deduce them from the writings of later historians. In attempting to describe this historical tradition, I have divided the account into ten phases. In these phases, I will point out what survives from earlier writers and analyze the different presentations.

It will be necessary, first, to give a list of the monographs or lengthy accounts on the martyrdom of al-Husayn which we have some record of or which we can summarize:

* al-Asbagh b. Nubata[1] (d. second half of 1st cent. AH),

* Jabir b. Yazid al-Ju`fi[2] (d. 128),

* Ammar b. Mu`awiya[3] (d. 133),

* `Awana b. al-Hakam[4] (d. 147),

* Abu Mikhnaf[5] (d. 157),

* Hisham b. al-Kalbi[6] (d. 204),

* Al-Waqidi[7] (d. 207),

* Nasr b. Muzahim[8] (d. 212),

* Al-Mada'ini[9] (d. 215)

These are all the early works which we know at present but there were certainly many more. We also know of monographs written later, but in the third and fourth centuries more general historical writing flourished and most historians preserved some account of the martyrdom of the Imam al-Husayn.

The main works which will provide the material for the investigation of this historical tradition are those of Khalifa b. Khayyat (d. 246), al-Baladhuri (d. 279), al-Dinawari (d. 282), al-Ya'qubi (d. 292), al-Tabari (d. 311), Ibn A'tham (d. 314), al-Mas'udi (d. 346), Abu al-Faraj al-Isfahani (d. 356), and al-Mufid (d. 413).

In an attempt to reconstruct the tradition of historical writing about the martyrdom of the Imam al-Husayn, it seems appropriate to divide the narrative into distinct sections. Naturally differences between different writers may concern only some of these sections and reports if only some of these occur in early writings. I have adopted the following divisions:

(i) the situation prior to the death of Mu`awiya after the death of the Imam al-Husayn;

(ii) Yazid's succession and his attempt to get the Imam al-Husayn to pay homage to him, followed by the latter's retreat to Mecca;

(iii) the letters to the Imam al-Husayn from Knfa;

(iv) the mission of Muslim b. `Aqil to Kufa and the appointment and activities of Ibn Ziyad as governor of Kufa;

(v) the Imam al-Husayn's journey to Karbala';

(vi) negotiations with `Umar b. Sa'd and the Kufan army;

(vii) the battle and the death of the Imam al-Husayn;

(viii) the desecration of his head and the treatment of his family.

Account n. 1: Al-Asbagh b. Nubata

Al-Asbagh b. Nubata is accredited with the first known account of the martyrdom of the Imam al-Husayn.

He was a prominent member of the Shi’i community who came from Kufa. It is claimed that he was in charge of the shurta in Kufa for the Imam `Ali. He seems to have lived well into the second half of the 1st century. All and was contemporary with the events of the martyrdom[10] .

It seems that little or nothing of his work survives. However, Ibn al-Kalbi (in al-Tabaris version of his account) and al-Mada'ini (as reported by Abu al-Faraj) give reports emanating from his son al-Qasim. These may, in fact, belong to his father's book.

The account from Ibn al-Kalbi tells how when the Imam's camp was overrun, he attempted to reach the water and was stopped by a tribesman leading a group of his tribe. The Imam al-Husayn calls on God to make him thirsty, and the tribesman's retort is to shoot an arrow into his throat. The Imam catches the blood with his hands after pulling the arrow out. The account then goes on to describe how that man suffered from an illness so that water would not quench his thirst, and eventually the amount he drank of it killed him[11] .

The second report tells of the sufferings of the killer of al-‘Abbas b. Ali. This killer dreamed of being flung into hell, so that every night he woke up screaming[12] .

Account n. 2: Jabir b. Yazid al-Ju`fi

The second account is attributed to Jabir b. Yazid al-Ju`fi. He was a well known Shi’i scholar and follower of the Imam al-Baqir. He died in 128[13] .

His account of the martyrdom of the Imam al-Husayn seems to have been preserved by Nasr b. Muzahim on the authority of Jabir's pupil, `Amr b. Shamir. Extracts from Nasr's work are preserved by Abu al-Faraj al-Isfahani. In fact Abu al-Faraj has cited very little of Jabir's account. What little there is are the names of some of the killers of the members of the ahl al-bayt, together with a verse which is included in Abu Mikhnaf's account[14] .

The verse tells that the blood shed by the tribesmen will be reckoned against them.

Ibn al-Kalbi also reports one narrative from Jabir. This is also on the authority of Jabir's pupil, `Amr b. Shamir. In this report Jabir's authority is not given but it may well be the Imam al-Baqir again. The report tells us how the Imam al-Husayn was thirsty, and was struck in the mouth by an arrow shot by Husayn b. Tamim. The blood spurted from his mouth, and he brushed it away into the air.

He then prayed: “O God, count their number, destroy their power and do not leave one of them on earth”.[15]

Account n. 3: Ammar b. Mu`awiya

From the little that has survived of Jabir's account, it is difficult to assess his work; but what remains does call into question the account of his contemporary, Ammar b. Mu`awiya al-Duhni[16] .

This narrative is reported by al-Tabari, and `Ammar claims to be reporting on the authority of the Imam al-Baqir.

The report begins with a vivid introduction in which Ammar says that he asked the Imam al-Baqir to tell him about the death of al-Husayn so that it might be as if he was there himself. What follows is an account which agrees in its basic outline with the version of Ibn al-Kalbi, while being much shorter and briefer.

This version seemingly adds nothing to Ibn al-Kalbis narrative. It differs only in giving a different house for the one which Muslim b. `Aqil stayed in when he came to Kufa; it does omit some of the things which Ibn al-Kalbi has reported, but nothing of real substance. What, then, is the purpose of this narrative? It is clearly put forward as the authoritative Shi’i account. Ammar was a well known traditionalist who, while being regarded as trustworthy by the general run of traditionalists, was also known for his Shi’i inclinations, and as an adherent of the Imam al-Baqir. He died in 133[17] and is claimed to have a book of traditions on the authority of the Imam al-Baqir.

This account might well be regarded as the official account of the Imam al-Baqir and therefore the one which should be accepted.

Account n. 4: al-Masu’di

In fact, this seems to be what happened in the case of al-Mas'udi. In Muruj al-Dhahab, he reproduces the first half almost word for word with a few omissions[18] .

He gives a slightly different version of Ibn Ziyad's entry into Kufa and adds some descriptions of the attempt to persuade al-Husayn not to go to Kufa. He then reverts to `Ammar's account and faithfully reproduces it[19] .

It seems conceivable that al-Mas'udi got his account from al-Tabari. Nowhere does al-Baladhurri use this account. Nor does Abu al-Faraj al-Isfahani use it, although he was aware of it. He uses an isnad with a different intermediary from al-Tabari[20] .

Why, then, should this account be questioned? There are two main reasons. The first is that it reports that when the Imam al-Husayn heard of the news of Muslim b. `Aqil's death, he wanted to return; and the second is that it reports that when `Umar b. Sa`d's army came near, the Imam offered three options:

(i) that he should return,

(ii) that he should go to the outposts of the empire, and

(iii) that he should go to Yazid.

It is worth analyzing Abu Mikhnaf's reports of these two incidents to see what they actually say and whether they are firm on these points. As far as Abu Mikhnaf is concerned, the Imam al-Husayn learns of the death of Muslim before al-Hurr arrives. Those who bring the message of Muslim's death urge the Imam al-Husayn to return but, before he can speak, the sons of Aqil intervene and say that they will not return[21] .

There is no report of the Imam saying that he would return in this conversation. Thus 'Ammar's version, which uses the words `he was about to go back', attempts to read the Imam's mind. It also omits the speech that he made in which he encouraged his supporters to leave him, not wanting to endanger their lives on a mission which was now clearly impossible[22] .

In a speech to al-Hurr's men from Kufa, the Imam al-Husayn does say that they had given him covenants and promises. If they had kept to them, he would go on to Kufa, but if they had changed their minds, he would return[23] .

However, this statement demanded that the Kufans respond and admit that they had been false, and they did not do that.

As for the conversations between `Umar b. Sa'd and the Imam al-Husayn, Abu Mikhnaf gives three versions. The first clearly states that no one knew what they talked about[24] .

The second, preceded by the comment that it is what the majority of reporters hold, is the story of the three options[25] .

However, it is followed by a report from `Uqba b. Sim'an, the Imam al-Husayn's servant who was with him at Karbala' and survived.

He claimed that he was with the Imam al-Husayn all the time and heard everything he said. He goes on: `By God, he never gave the promise, which the people mention and allege, that he would put his hand in the hand of Yazid b. Mu`awiya, nor that they should send him to any one of the Muslim's border posts. Rather he said: "Leave me and I will go in this broad land so that we may see how the people's affair develops."[26]

With regard to the third report, which Abu Mikhnaf said was the majority opinion of reporters, the evidence for the Imam al-Husayn making such proposals is in a letter written by `Umar b. Sa'd to Ibn Ziyad.-According to this, Ibn Ziyad is about to agree with these terms but is dissuaded by Shamir b. Dhi Jawshan[27] .

As Shamir is directly involved in the murder of the Imam al-Husayn, this could be a report which tried to remove as much of the blame from the authorities and to transfer it to individuals. It could be an attempt to exonerate the authorities and as such could have been put out by supporters of the Umayyads. On the other hand, it might again be an attempt by `Umar b. Sa'd to get a further delay in the operations.

When the reports of Abu Mikhnaf of these two incidents are compared with `Ammar's version, we see that the latter provides interpretations of Abu Mikhnaf's reports. Because they are seemingly reported on the authority of the fifth Imam, al-Baqir, they would seem to provide interpretations which Shi’i supporters must accept.

It seems that this was the purpose of `Ammar's version; while still showing the death of the Imam al-Husayn to be a tragedy it diminishes the stature of the Imam. It does not do so for Shi’is but it does so for non-Shi’is. It seems that its aim is to confirm to those who oppose the Imamate the weakness of individual Imams and to do so by putting this interpretation into the mouth of the Imam. It certainly does so in the case of Wellhausen in his study of this event. He accepts `Ammar's interpretation without even realizing that he has done so[28] .

Doubt has been cast on the validity of `Ammar's report from the fifth Imam. This is further confirmed if one examines its brief account of the actual fight. Thus it says: `All the Imam al-Husayn's followers were killed, among whom were more than the young men from his family. An arrow came and struck his son, who he had with him, on his lap. He began to wipe the blood from him saying, "O God, judge between us and a people who asked us to come so that they might help us and then killed us." He called for a striped cloak, tore it and then put it on. He took out his sword and fought until he was killed. A man of the tribe of Madhhij killed him and cut off his head[29] .

This is supposed to be a vivid account of the death of the Imam al-Husayn, as told by the Imam al-Baqir to a Shi’i adherent, `Ammar. It is clearly unacceptable. He does not know the exact number of the members of the Imam al-Husayn's family who were killed.

We have reports from Jabir b. Yazid in which the Imam al-Baqir names killers of individual members of the Imam al-Husayn's family; yet, according to Ammar, he does not even identify the killer of the Imam. I have already mentioned an account from Jabir which describes vividly one attack on the Imam al-Husayn. Ibn al-Kalbi also gives a similar report on the authority of the Imam al-Baqir of the killing of the child with a slightly different prayer[30] , but this in no way confirms that `Ammar's report is from the Imam. Rather it lends credence to it by including one report well known to non-Shi’is from the Imam. Furthermore Abu Mikhnaf tells us that the sixth Imam reported that Imam al-Husayn had received thirty-three spear thrusts and thirty-four sword blows on his body by the time he was killed[31] . Yet `Ammar gives us one brief sentence describing how the Imam died.

Ammar's account must be suspect. It almost certainly did not come from the Imam al-Baqir and seems unlikely to be the work of a Shi’i such as `Ammar who was contemporary with Jabir b. Yazid al-Ju`fi and reported traditions from him.

Account n. 5: `Awana b. al-Hakam

Ibn al-Kalbi has included some narratives from `Awana b. al-Hakam which supplement the version of Abu Mikhnaf and sometimes provide alternatives for it. Al-Baladhuri also gives quotations from `Awana from different sources than Ibn al­Kalbi[32] .

`Awana presents his reports without any further isnad. This suggests that they are taken from a continuous account which `Awana had written.

The first extract which we have from it concerns Yazid's appointment of Ibn Ziyad as governor of Kufa after receiving complaints from his supporters that Nu’man b. Bashir was not acting firm against Muslim b. `Aqil and the Shi’i in Kufa. `Awana seems to be the only source for the story of Yazid consulting his father's Christian advisor, Sergius. Sergius tells Yazid that his father was going to appoint Ibn Ziyad over Kufa and advises him to do the same. Yazid takes this advice and writes to Ibn Ziyad, telling him to go to Kufa and hunt for Muslim. He gives him three choices in his treatment of Muslim: to imprison him, to kill him or to banish him[33] .

Ibn A'tham repeats this account in a somewhat embellished version without giving any reference to `Awana[34] but it is clear that `Awana must be his source, probably in the version of Ibn al-Kalbi. Shaykh al-Mufid also reproduces the account but he says that his version is based on Ibn A'tham[35] ; al-Mufid did not realize the implications of this version of `Awana; it removes the responsibility of the appointment of Ibn Ziyad from Yazid and puts it, in effect, not on Mu`awiya, but instead on Mu`awiya's Christian advisor.

Thus Yazid is exonerated to some extent from Ibn Ziyad's conduct. Even the three choices given to Ibn Ziyad for dealing with Muslim are presented in such a way as to lay less emphasis on the killing of Muslim. The first is imprisonment, the last banishment. Ibn Ziyad's choice of the second, killing, put more of the responsibility for that on himself rather than Yazid.

Another report from `Awana of some significance is paralleled by reports from Abu Mikhnaf. It emphasizes the reluctance of `Umar b. Sad to go against the Imam al-Husayn and stresses the pressure that Ibn Ziyad put on him by threatening to withdraw the appointment that he had earlier given him. `Umar b. Sa'd suggests that the task be given to a tribal leader in Kufa but Ibn Ziyad refuses.

When `Umar b. Sa°d's army reaches the Imam al-Husayn, he finds it difficult to send a messenger to the Imam because nearly all of them had previously sent messages to the Imam urging him to come to Kufa. The report ends with `Umar b. Sa°d's hope that he will not have to fight the Imam al-Husayn[36] .

This account, like others, put the blame for `Umar b. Sa`d's situation on Ibn Ziyad. It also stresses the treachery of the Kufan tribal leaders. In this context, again, we see the blame for the ensuing situation being transferred from Yazid to Ibn Ziyad and the Kufan traitors[37] .

A further report from Awana concerns Yazid's behaviour when the head of the martyred Imam and the prisoners of the ahl al-bayt are sent to him by Ibn Ziyad.

In this account we are told that the members of the ahl al-bayt were imprisoned while Ibn Ziyad sent after Yazid. A message was sent to them in which there was a promise to inform them of their fate. When the prisoners are sent to Yazid, he justifies his action and indicates that he was unwilling that such a thing should happen. The report describes his good treatment of the prisoners, and even the praise of his treatment by one of them[38] .

This report should be seen in conjunction with another isolated report by Ibn al-Kalbi, which has clearly pro-Yazid tendencies. In it, Yazid expresses regret for the death of the Imam and puts the blame on Ibn Ziyad.

Awana, in his narrative, seems to be presenting again a slant which diverts the blame for the killing of the Imam away from Yazid and towards Ibn Ziyad. There is no mention of Yazid's desecration of the Imam's head.

A report from `Awana, which has no support elsewhere, describes how Ibn Ziyad tries to get his letter instructing `Umar b. Sa'd to attack the Imam al-Husayn from `Umar b. Sa'd, but `Umar b. Sa'd has already used it as a justification for himself[39] .

Thus insofar as the reports from 'Awana which have been included in Ibn al-Kalbis version may be taken as a sample of `Awana's full account, it would seem that `Awana is presenting an account which reduces the amount of blame attached to Yazid in the affair. He is writing a marginally pro-Umayyad version. In his accounts of the battle of Siffin, it has been noted that `Awana tends to shift responsibility from Mu`awiya to `Amr b. al-As[40] .

The same operation appears to be taking place here with `Awana shifting the responsibility away from Yazid to Ibn Ziyad and ultimately to his advisor, Sergius, for suggesting Ibn Ziyad's appointment.

Abu Mikhnaf's account survives in the reports taken by later writers from the recensions of Ibn al-Kalbi, Nasr b. Muzahim and al-Mada'ini. Ibn al-Kalbis work is given in very full form by al-Tabari. Al-Baladhuri tends to use the collective `they said (qalu)'.

But it is clear that the major source is Abu Mikhnaf. Abu al-Faraj uses both Nasr b. Muzahim's version and al-Mada'ini s, but he mainly relies on Nasr b. Muzahim's. It is clear from a comparison of the three texts that the fullest version is Ibn al-Kalbis, but all three recensions indicate that sometimes narratives are compressed together and summarized. What emerges is a very full account based on numerous sources, where alternatives are put side by side.

Account n. 6: Abu Mikhnaf

As far as Abu Mikhnaf's reports are concerned, it can be said that he is anti-Umayyad and in favour of the Imam al-Husayn, but whether he was actually a Shi’i is questionable. Certainly, he is hostile to both Ibn Ziyad and Yazid; both poke at the teeth in the head of the martyred Imam in his account.

Because of the nature of al-Tabaris annalistic approach to history, Abu Mikhnaf's beginning of the account is missing, as it does not belong to events of the year 60. Part of it may be preserved by al-Baladhuri by using the collective term qalu. When the Imam al-Hasan died the Shi’i in Iraq wrote to the Imam al-Husayn to ask him to come to lead them. He wrote back reminding them of the agreement that his brother had made with Mu' awiya and promising to lead them. Mu`awiya heard that the people thought that the Imam al-Husayn would lead them after his death and wrote to him warning him against this. The Imam al-Husayn wrote back denouncing him. Thus the scene is set for the confrontation on the death of Mu'awiya.

The variety of Abu Mikhnaf's stories and his statement about the majority of the reporters[41] suggest that he was reporting from an existing literature. We have already discussed the accounts of al-Asbagh, Jabir and `Ammar, and it is noticeable that he does not report from them. His work has already been closely examined by Ursula Sezkin; but she did not attempt to reconstruct possible literary sources, despite the thoroughness of her work[42] .

Account n. 7: Hisham b. al-Kalbi

Of the four major monographs by the most distinguished historians of the end of the second century, Ibn al-Kalbi, al-Waqidi, Nasr b. Muzahim and al-Mada'ini', Ibn al-Kalbi is by far the best represented. Al-Tabari has reported what is very probably almost the complete monograph. As we have already noted Ibn al-Kalbi relies very heavily on Abu Mikhnaf but he does use other narratives. He has one one quotation from Jabir b. Yazid and perhaps one from Asbagh b. Nubata and he also uses `Awana. By and large, he follows Abu Mikhnaf in hostility both to Yazid and to Ibn Ziyad. He does however supplement Abu Mikhnaf's reports, which we have already discussed.

Account n. 8: Nasr b. Muzahim

Nasr b. Muzahim's monograph is reported in a very limited fashion by Abu al-Faraj in Maqatil al-Talibiyyin[43] .

He seems to have had two main sources: Abu Mikhnaf, whom he reports on the authority of his mentor `Umar b. Sa'd, and Jabir b. Yazid al-Ju'fi, whom he reports through `Amr b. Shamir. Nasr b. Muzahim uses both of these sources in his monograph on the Battle of Siffin. If his full work had survived, we would have had a much fuller Shi’i version of the account, as Nasr was himself a Shi’i, and tended to favour the Shi’i tradition.

Account n. 9: al-Mada’ini

We have no clear idea of the account of al-Mada'ini. It is possible that it is the main source of al-Baladhuri for Abu Mikhnaf, but al-Baladhuri introduces his account with the collective qalu. However, this version does not refer to the variation from `Awana which Ibn al-Kalbi has introduced into his account. Al-Mada'ind is used as a source by Abu al-Faraj for a report from al-Qasim b. al-Asbagh which has already been cited, and there are other reports from him which are not from Abu Mikhnaf. So clearly he used other material to supplement Abu Mikhnaf s account.

Account n. 10: al-Waqidi

Unfortunately little or nothing survives of the monograph written by al-Waqidi. It is claimed by both Ibn Nadim and his secretary, Ibn Sa'd, that al-Waqidi was a Shi’i[44] .

However, Shaykh al-Mufid accuses him of being a member of the `Uthmaniyya[45] . What al-Mufid means by that is that al-Waqidi had strong sympathies with the Zubayrid faction which had supported greater authority for Medina, and seen the family of Zubayr (and in particular his son, Ibn al-Zubayr) as the fittest people for the caliphate. If any of his account had survived, it would have been interesting to examine his treatment of Ibn al-Zubayr.

The `Uthmaniyya attitude to Ibn al-Zubayr with regard to this incident is clearly established in the work of Khalifa b. Khayyat, and there is also a similar report in al-Baladhuris Ansab al-Ashraf.

Account n. 11: Khalifa b. Khayyat

Khalifa b. Khayyat is writing annalistic history, and therefore has to mention the death of the Imam al-Husayn. He does so in the briefest form possible and gives a list of the members of the Imam's family who were killed. He devotes much more space to Yazld's request of his governor, al-Walid, that the oath of allegiance should be taken from Ibn al-Zubayr and the Imam al-Husayn[46] .

Before discussing his account, it will be necessary to look at the accounts that we have from Abu Mikhnaf. Ibn al-Kalbis version has unified two separate reports from Abu Mikhnaf; they are given separately by al-Baladhuri. In the first, al-Waqidi's messenger comes to Ibn Zubayr and the Imam al-Husayn, and they make excuses for not attending. Al-Walid concentrates his pressure on Ibn al-Zubayr by sending him messengers, and Ibn al-Zubayr escapes to Mecca. The report adds that al-Husayn arrives there later, but there is no mention of any actual meeting with al-Walid. It suggests that when both men are in Mecca, Ibn al-Zubayr wants the Imam al-Husayn to go to Kufa to get him out of the way because he is jealous of his influence[47] .

In the second report, Abu Mikhnaf speaks of a meeting between al-Walid and the Imam al-Husayn in the presence of Marwan b. al-Hakam in which the Imam puts of pledging allegiance to Yazid and gets angry with Marwan for threatening to kill him[48] .

The Uthmaniyya view of this event is somewhat different. Khalifa b. Khayyat gives an account from Wahb b. Jarir on the authority of Abu Bakr Juwayriyya b. Asma' al-Hudhali, who says that he heard from so many scholars of Medina that he cannot count them. According to this, Yazid's letter comes to al-Walid. He sends for Marwan who advises him to make Ibn al-Zubayr and the Imam al-Husayn pledge allegiance to Yazid immediately. Ibn al-Zubayr arrives first and there follows a conversation which is almost identical with the one Abu Mikhnaf reported to have taken place with the Imam al-Husayn.

Al-Walid orders them both to leave. The Imam al-Husayn arrives, but nothing is said to him until both men return. The narrative is interrupted at this point by the omission of something, and then goes on with Marwan advising al-Walid to appoint spies to watch Ibn al-Zubayr. Ibn al-Zubayr then makes his escape to Mecca and is followed later by the Imam al-Husayn. In Mecca, he asks the Imam al-Husayn why he has not gone to his supporters, adding that if he had such supporters, he would go to them[49] .

Al-Baladhuri has another report from Wahb b. Jarir which purports to come from a servant of Mu'awiya[50] .

Khalifa b. Khayyat reports the first half of it but prefers Abu Bakr al-Hudhalis account of the actual meeting with al-Walid[51] .

In this report, Zurayq, the servant of Mu`awiya, brings the message to al-Walid from Yazid. It is a very colourful account which gives details of the clothes all the main characters are wearing. Al-Walid is full of bitter grief at the death of Mu`awiya and sends for Marwan. Marwan advises that the men should be sent for.

The Imam al-Husayn arrives first, followed by Ibn al-Zubayr; then a new character arrives, Abd Allah b. Muti`, who is a supporter of Ibn al-Zubayr. Al-Walid announces the death of Mu`awiya and calls upon them to pledge alliegance. It is Ibn al-Zubayr who takes it on himself to answer and he persuades al-Walid to let them delay it until the morning. Al-Walid does so and they all escape.

Clearly these two `Uthmaniyya accounts are meant to build up the reputation of Ibn al-Zubayr at the expense of the Imam al-Husayn. They seem like propaganda. Abu Bakr al-Hudhali gives us as his authority countless scholars of Medina but does not name one of them. When compared with Abu Mikhnafs tradition, it is obvious that one of them is based on the other and it seems probable that Abu Mikhnaf's account is the earlier. The second account is full of such great detail with regard to the clothes people were wearing as to suggest that it was written by a fashion critic. Clearly, these details are meant to establish its authenticity, but they rather tend to suggest that it is a fabrication.

Account n. 12: al-Baladhuri

Other fragments of the `Uthmaniyya version of events survive in the Ansab al-Ashraf of al-Baladhuri. In the first, Wahb b. Jarir describes briefly the coming of Ibn Ziyad to Kufa and his demanding Hani b. `Urwa to hand over Muslim. When he refuses, he has him executed and then seizes Muslim. He takes Muslim out on the balcony and demands that Muslim say: `I am Muslim b. `Aqil, the leader of rebels.' Muslim says it and then Ibn Ziyad executes him[52] .

This isolated report manages again to undermine the bravery of such men as Muslim, and by implication the ahl al-bayt, by making Muslim repeat such words. Such a story is not to be found elsewhere in the sources.

Another report, again from Wahb b. Jarir, concerns the Imam al-Husayn addressing the army of `Umar b. Sa`d before the battle. It is not surprising that even this tries to undermine the Imam al-Husayn. He is reported to have asked the Kufans: `Shall I submit to the rule of Yazid?' To which the reply came: `You must submit to the rule of Ibn Ziyad.' This the Imam al-Husayn refused to do, and the battle took place. The implication of the report is that the Imam al-Husayn was prepared to submit to Yazid. This seems to attempt to undermine his stature and to make an unfavourable comparison with Ibn al-Zubayr, the hero of the later `Uthmaniyya resistance to Yazid[53] .

Al-Baladhuris account, which is split up into sections in his life of Muslim, his life of Yazid, and his life of the Imam al-Husayn, gives the impression of being the most historically balanced, in the sense of presenting all possible versions.

The kernel of the account is presented with a collective qalu (= they said) but if the earlier surmise is correct, it is probably based on al-Mada'inis monograph, which, in turn, was based on Abu Mikhnaf. However, al-Baladhuri also gives the more hostile reports of Wahb b. Jarir, as well as other sources. As already noted, he gives some reports from `Awana, but not through Ibn al-Kalbi. He also uses a brief account from Husayn b. `Abd al-Rahman[54] .

This account is also used by al-Tabari. This account is brief and adds nothing to our knowledge of the historical tradition. It does present the view that the Imam al-Husayn was prepared to submit to Yazid but refused to submit to Ibn Ziyad. It also reports that Yazid wept when the head of the dead Imam was brought to him.

From the point of view of historiography, al-Baladhuris version is very useful. It is, however, questionable whether al-Baladhurri was just being an unbiased historian reporting all the accounts available to him. On occasions al-Baladhuri is known to mention two accounts and say which one is correct. Nowhere in his presentation of the martyrdom of the Imam al-Husayn does he do this.

The use of the collective qalu makes much of the account sound very unverifiable, whereas the alternatives to the general account are given with full chains of authority. This makes them look more authentic. Thus accounts which undermine the stature of the Shi’i Imam are included in a way that seems to be intended as a correction of the general account.

This in no way means that he is not sympathetic to the plight of the Imam. He clearly is, but he is concerned to undermine the Shi’i conception of the Imamate, and this will be the case if he brings forward accounts which in some way undermine the stature of the man. A particularly good example of that is his report of the three options the Imam al-Husayn is said to have offered `Umar b. Sa'd and the Kufans. He reports that fully, but ignores Abu Mikhnaf's earlier report that no one knew what `Umar b. Sa'd and the Imam al-Husayn talked about.

He merely adds a paragraph of the third account, without giving it the authority of `Uqba b. Sim'an, the Imam's servant. In fact, he reports that `it is said' that Ibn Ziyad only asked the Imam to return to Medina. The very use of the words `it is said' implies that this should not be accepted as a truthful report, but rather should be considered as an unidentified and unlikely claim.

At the end of his account al-Baladhuri includes some of the reports of the sky raining down blood, but these reports would suggest that the tragedy of the death of the Imam al-Husayn was such because of his blood relation with the Prophet rather than because of his status as an Imam[55] .

Account n. 13: Al-Dinawari

Al-Dinawari gives us a fairly full account[56] .

In the main, it seems to follow the traditional account, but it was probably based on a later recension of Abu Mikhnaf's work. On two points in the account he introduces material that differs from what has been reported earlier. He presents an account of Ibn al-Zubayr trying to persuade the Imam al-Husayn not to go to Kufa but to carry out his resistance to Yazid from the Hijaz[57] .

This may be a survival of a Zubayrid Medinan tradition which supported Ibn al-Zubayr, but did not want to denigrate the Imam al-Husayn. The other point is that al-Dinawari does not mention the three options often alleged to have been offered by the Imam to `Umar b. Sa`d. As far as he is concerned, the Imam only said that he was willing to go back, but Ibn Ziyad insisted that he pledge allegiance to Yazid[58] .

In effect, al-Dinawari's version is basically presenting the standard version with a high degree of sympathy and support for the Imam al-Husayn.

Account n. 14: al-Ya’qubi

It is surprising that al-Ya`qubi, who was almost certainly a Shi’i, has devoted little space to the account of the martyrdom of the Imam al-Husayn in his history[59] .

It seems to be a mere summary of Abu Mikhnaf's account, with the addition at the end of a miraculous tradition. According to this, the Prophet had given Umm Salama some soil which he had received from the angel Gabriel. This would turn red when the Imam al-Husayn was killed. When that happened, Umm Salama tearfully announced the death of the Imam in Medina, at the time that it had happened at Karbala'.[60]

He strays slightly from Abu Mikhnaf's account in suggesting that both the Imam al-Husayn and Ibn al-Zubayr went to see al-Walid together when he summoned them to pledge allegiance to Yazid[61] .

Generally al-Ya'qubis account gives the impression of being a rather hurried summary of Abu Mikhnaf and it does not add appreciably to our knowledge of the historical tradition.

Al-Tabari's account of the martyrdom of the Imam al-Husayn has long been regarded as the definitive account. He gives the isnad of the account that he uses, and interrupts the narrative to give other alternative or confirmatory traditions. In the main he relies on Ibn al-Kalbi and `Ammar b. Mu`awiya al-Duhfi. Al-Tabari seems to be using `Ammar's version as a means of interpreting Ibn al-Kalbi’s.

Thus he gives the first half of `Ammar's version first, and then follows it with Ibn al-Kalbis fuller version. He then presents the second half of `Ammar's version, followed by the second half of Ibn al-Kalbi's. On two occasions he interprets Ibn al-Kalbi with differing reports from `Umar b. Shabba[62] , and he concludes his account with the brief version of Husayn b. `Abd al­Rahman-similar to that of al-Baladhuri. What emerges looks at first glance to be the authoritative version of the martyrdom of the Imam al-Husayn.

However, this is not quite the case. As already mentioned, the annalistic nature of the work means that the agreement made by Mu`awiya with the Imam al-Hasan, and the death of the Imam al-Hasan and the letters of the Kufans, are not reported. The surprising thing is that, in what purports to be a comprehensive history, they are not reported elsewhere in the text.

The other annalistic historians, al-Ya'qubi, al-Dinawari, and Ibn A'tham do not report them. These omissions must make us question al-Tabari's motive. The answer to this problem will lie in a more comprehensive study than this, which is limited to the account of the martyrdom of the Imam al-Husayn.

We have already noted that the use of 'Ammar's version is intended to be an interpretation of Ibn al-Kalbi's, and thus weakens the stature of the Imam. This is probably deliberately done by al-Tabari. However, he ignores, at least in this account, material from the `Uthmaniyya.

Account n. 15: Ibn A’tham al-Kufi

Ibn A'tham al-Kufi gives us the most embellished account of the martyrdom of the Imam al-Husayn. He prefaces his account by including lists of isnads, which he claims are his sources[63] .

These lists are muddled, and seem like an attempt to show that this is indeed an authoritative account. Ibn A'tham's exaggeration in his authorities sets the tone for the rest of the account. It is based on what has become the standard version, but it is that standard version in a very embellished form. Each individual battle is prefaced by verses, most of which are not reported by any other source.

The prowess in the battle of the Imam al-Husayn's followers and the Imam himself is such that one is surprised that they were not victorious. In his partisan approach, Ibn A'tham forgets that it is a tragedy which is taking place. The same tendency to exaggerate is a feature also of the account attributed to Abu Mikhnaf. Such treatment diminishes the real story of the Imam's sufferings and places it in the realm of a peculiar kind of hagiography. Abu al-Faraj al-Isfahani deals with the martyrdom of al-Husayn in his Maqatil al-Talibiyyan.

The work, as its name suggests, is a survey of the persecution of the descendants of Abu Talib. His account is brief in comparison with al-Tabari and al-Baladhuri, but he does give a useful account[64] .

His main authority is Nasr b. Muzahim but he also uses al-Mada'ini. A third authority of Abu al-Faraj-and one he uses throughout his book-is Yahya b. al-Hasan. The latter is also an authority of al-Mufid for his Kitab al-Irshad, and he seems to have written a The other annalistic historians, al-Ya'qubi, al-Dinawari, work on the descendants of the Imam 'Ali b. Abi Talib. The account supplements the reports of Abu Mikhnaf, but by and large it acts as confirmation that al-Tabari's use of Ibn al-Kalbi is authentic.

Account n. 16: al-Mufid

The last writer in the list of authorities is Shaykh al-Mufid. In his work Kitab al-Irshad[65] , hepresents an account of the martyrdom of the Imam al-Husayn. He claims that his authorities are Ibn al-Kalbi and al-Mada'ini. In fact, he seems mostly to have used Ibn al-Kalbi in al-Tabari's recension. On one occasion he uses an alternative to Ibn al-Kalbi which al-Tabari has provided concerning Ibn Ziyad's entry into Kufa[66] , but without indicating a different source. Al-Mufid does, however, make the beginning of the story clear by giving those events prior to Mu`awiya's death which al-Tabari has omitted.

The historiographical study of this event shows how the martyrdom of the Imam al-Husayn became an important subject for historians from an early time. Despite attempts by some to diminish the stature of the Imam, the historical tradition has, by and large, preserved the general picture of heroism and sacrifice. The reality, in the simpler stories, has conveyed a more profound effect than the embellishments of some later writers. It was the martyrdom that gave rise to the historical writings, and the historical writings have carried on the tradition of the martyrdom to inspire men throughout the years since the tragic event.

The Constituents of Supplication

One of the important issues included in the holy verse regarding supplication and Almighty God's promise to respond (2:186) is that it has mentioned some constituents for supplication:

The first constituent is the the attraction between the supplicant and Allah.

The second constituent is the supplicant who should have certain conditions for his supplication to be responded to. The supplicant should be sincere in his intention. This is because, as it has been mentioned earlier, the mouth's tongue should express the heart's tongue. Therefore a wandering heart (Lahi) and an ignorant heart (Sahi) can not be a supplicant (da'ee).

The third constituent is Allah (or Mad'uo—the invoked one). This means that the supplicant should recognize his God and should know that Allah is unique.

Now we will deal, in more details, with each one of these constituents so that we can use supplication with more insight and benefit from this treasure, which is of great significance to God's servants.

The fourth condition for a supplicant is to be sincere. It means that he should call only God and no one else.

فَادْعُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ .

“Therefore call upon Allah, being sincere to Him in obedience. 40:14”

A servant of God should not assume that anybody else could help him except God. His heart should be ready to invoke the One and Only God about his needs and tell Him his untold and hidden secrets and disconnect himself from any means other than God. If he sees that the superficial means is effective, he should realize that the effecter and influencer is God. In the holy Qur'an we read:

أَمَّنْ يُجِيبُ الْمُضطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ .

“Or,Who answers the distressed one when he calls upon Him and removes the evil. 27:62”

Yes, a non-afflicted and non-depressed person does not know who the real manager of the affairs is. But an afflicted and depressed person knows that the initiation and the end of everything is God alone. A real monotheist considers the others as a means to get to one's goals and knows that God has appointed them as an intermediary only. Imam as-Sajjad (s) invokes God by saying:

وَاجْعَلْني مِمَّنْ يَدعُوكُ مخلِصاً في الرّخاءِ دُعاءَ المُخْلِصينَ المُضْطَرّينَ لكَ في الدُّعاءِ

“O my Lord,make me among those, who, when at ease, invoke You like the supplication of the distressed sincere ones.”1

He also says:

اَللّهُمّ إنّي أخْلَصْتُ بإنقِطاعِي إلَيْكَ وَأقْبَلْتُ بِكُلِّي عَلَيكَ وَصَرَفْتُ وَجْهي عَمَّنْ يَحْتاجُ إلى رِفْدِكَ وَقَلَبْتُ مَسْألَتي عَمَّنْ لَمْ يَسْتَغْنِ عَنْ فَضْلِكَ وَرَأيْتُ أنَّ طَلَبَ المُحْتاجِ إلى المُحْتاجِ سَفَهٌ مِنْ رَأيِهِ وَضِلَّةٌ مِنْ عَقْلِهِ

“O Allah, I have become sincere by devoting myself to You, come to You with all my soul, turned away from anyone, who needs Your support and have refrained from asking anyone, who is in need to Your favor. I have found that it is foolishness and insanity when a needy one asks another needy one for support.”2

He has, as well, allocated the preface of one of his most beautiful and longest supplications to sincerity, in which he seesthat the source of every good and salvage is God. Every evil-doer or good-wisher is in the domain of Allah. He adds:

مِنْ أيْنَ لِيَ الخَيْرُ يا رَبِّ وَلا يوجَدُ إلاّ مِنْ عِنْدِكَ؟ وَمِنْ أيْنَ ليَ النَّجاةُ وَلا تُسْتَطاعُ إلاّ بِكَ؟ لا الَّذِي أحْسَنَ اسْتَغْنى عَنْ عَونِكَ وَرَحْمَتِكَ وَلا الّذي أساءَ وَاجْتَرأَ عَلَيْكَ وَلَمْ يُرْضِكَ خَرجَ عَنْ قُدْرَتِكَ يا رَبِّ

“O my Lord, where from can I get goodness whereas it is not got except fromYou , how can I get deliverance whereas it is not possible except by You? Neither he, who has donegood , does that without Your support and mercy, nor does he, who has done wrong, opposed You and has not believed in You, get out of Your power”.

The Prophet (s) says:

فَاسْأَلوا اللهَ رَبَّكم بِنِيّاتٍ صادِقَةٍ وَقُلوبٍ طاهِرَةٍ

“Invoke Allah, your god, with sincere intents and pure hearts.”

Imam as-Sadiq (s) says:

القَلْبُ السّليمُ الّذي يَلقى رَبَّهُ وَلَيسَ فيهِ أحَدٌ سِواهُ

“The true heart is the one, which has no one in it except Allah.”

تَبَحَّروا قُلوبَكُم فإنْ أنْقاها اللهُ مِنْ حَرَكَةِ الواجِسِ لِسَخطِ شَيءٍ مِن صُنْعِه فإذا وَجَدْتُمُوها كَذلِكَ فَاسْئَلوهُ ما شِئْتُم ”

“Check your hearts; if you find them free from fear and suspicion about what Allah has willed, then ask Allah for whatever you like.”

The fifth condition for a supplicant is that his invoking must be real and genuine. This means that when he asks for something and gets it, he should not show repugnance. Such a person in fact has asked for something which he does not need. Thus he has not really involved himself in supplication. This is because that the act of supplication entails lots of responsibilities which this individual has been negligent of. He may even use his tongue without intending what he says. This means that his mouth's tongue might not be in harmony with his heart's tongue. Imam Ali (s) says:

اَللّهُمّ اغْفِرْ لي ما تَقَرَّبْتُ بهِ إلَيكَ بِلِساني ثُمّ خالَفَهُ قَلبي

“O Allah, forgive me for what I have approached toYou with my tongue and then my heart has opposed it.”3

When Abraham (s) was arguing with the infidels and was praising his God, he said: My God is one, who:

الَّذِي خَلَقَنِي فَهُوَ يَهْدِينِي. وَالَّذِي هُوَ يُطْعِمُنِي وَيَسْقِينِي. وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِي. وَالَّذِي يُمِيتُنِي ثُمَّ يُحْيِينِ. وَالَّذِي أَطْمَعُ أَنْ يَغْفِرَ لِي خَطِيئَتِي يَوْمَ الدِّينِ

“Who created me,then He had shown me the way.And He who gives me to eat and gives me to drink. And when I am sick, then He restores me to health; and He who will cause me to die, then gives me life; and who, I hope, will forgive me my mistakes on the Day of Judgment. 26:78-82”

He has ascribed to God the power of guidance and the acceptance of guidance to himself. He has ascribed feeding to God and hunger and thirst to himself. He ascribed healing to God, but disease to himself. He recognizes life and death to be Allah's. He knows that to err is a matter of man but to forgive is Allah's. Then he invoked Allah by saying:

رَبِّ هَبْ لِي حُكْمًا وَأَلْحِقْنِي بِالصَّالِحِينَ. وَاجْعَلْ لِي لِسَانَ صِدْقٍ فِي الْآخِرِينَ. وَاجْعَلْنِي مِنْ وَرَثَةِ جَنَّةِ النَّعِيمِ. وَاغْفِرْ لِأَبِي إِنَّهُ كَانَ مِنْ الضَّالِّينَ

“My Lord,grant me wisdom, and join me with the good; and ordain for me a goodly mention among posterity; and make me of the heirs of the garden of bliss. And forgive my father, for surely he is of those who have gone astray; and disgrace me not on the day when they are raised. 26:83-86”

Abraham (s), through these words has asked God for all means of perfection. He considers himself as devoid of any sort of perfection and he has ascribed to God all good epithets.

First Constituent: The Spiritual Attraction

One of the most significant assets God has bestowed upon His servants is the spiritual attraction which is emphasized in numerous traditions:

مَنْ أعْطَى الدُّعاءَ أَعْطى الإجَابَةَ

“The one who has given you supplication will respond to it.”4

Both Sunni and Shia sources report from the Prophet (s) his saying:

الدُّعاءُ سِلاحُ المُؤمِنِ .

“Supplication is the believer's weapon.”5

In Bihar al-Anwar, we read the following tradition:

لا يَرُدُّ القَضاءَ إلاّ البَلاءُ

“Nothing causes a divine decree to be annulled except supplication.”6

Imam as-Sadiq (s) has said:

الدُّعاءُ يَرُدُّ القَضاءَ بَعْدَ ما أُبْرِمَ إبْراماً، فَأَكْثِرْ مِنَ الدُّعاءِ فإنَّهُ مِفتاحُ كُلِّ رَحْمَةٍ وَنَجاحُ كُلِّ حاجَةٍ وَلا يُنالُ ما عِنْدَ اللهِ عَزَّ وَجَلَّ إلاّ بالدُّعاءِ وَلَيْسَ بابٌ يَكْثُرُ قَرْعُهُ إلاّ يوشَكُ أنْ يُفتَحَ لِصاحِبِهِ

“Supplication causes a divine decree to be annulled after it has been confirmed. Practice supplication too much for it is the key to every mercy and the means for every need to be satisfied. Nothing of the blessings of Allah will be gained save by supplication. Every door that is knocked repeatedly will be opened.”7

We read in Imam Ali's will to Imam Hassan (s) mentioned in Nahj al-Balaghah:

ثُمَّ جَعَلَ في يَدِكَ مَفاتِيحَ خَزائِنِهِ بِما أَذِنَ لَكَ فِيهِ مِنْ مَسأَلَتِهِ، فَمَتی شِئْتَ اسْتَفْتَحْتَ بِالدُّعاءِ أبْوابَ نِعَمِهِ وَاسْتَمْطَرْتَ شَآبيبَ رَحْمَتِهِ

“Then Allah put into your hands the keys of His treasures when He allowed you to ask Him for what you like. So whenever you like, you can open with supplication the doors of His blessings and ladle from His mercy.”8

Imam as-Sajjad (s) says:

الحَمْدُ للهِ الّذي أُنادِيهِ كُلَّما شِئْتُ لِحاجَتي وَأَخْلو بهِ حَيثُ شِئْتُ لِسِرّي بِغَيْرِ شَفيعٍ، فَيَقْضِي لي حَاجَتي

“Praisebe to Allah, Whom I call whenever I like and become alone with Him without an intercessor so that He achieves my need.”9

Thus, supplication is a huge abundance and blessing which Allah, the Beneficent, has given to His servants. It is a treasure exposed to them. Thus anybody, who is lucky enough to gain it, will have an immense asset. Despite the fact that it may be answered or not, supplication is a great virtue by itself.10

In the Sabah (morning) Supplication, we read:

إلٰهِي إنْ لَمْ تَبْتَدِئْني الرّحْمَةَ مِنْكَ بِحُسْنِ التّوْفِيقِ فَمَن السّالِكُ بي إلَيْكَ في وَاضِحِ الطّريقِ

“O My God, if you do not bestow upon meYour mercy by making me succeed in turning towards You, then who is going to guide me to You in the clear way?”

Imam Husayn (s) says in Arafah Supplication:

إلٰهِي أطْلُبْني بِرَحْمَتِكَ حَتیّ أصِلَ إلَيكَ وَاجذِبْني بِمَنِّكَ حَتیّ أُقْبِلَ عَلَيكَ

“O my God,invite me with Your mercy to join You and attract me with Your favor so that I approach to You!”

It happens that a man, in difficult times of depression, does everything and resorts to any means but he forgets supplication, despite the fact that the only way of salvage is supplication. After suffering a lot of hardships and realizing that nobody could help him, oneresorts to supplication. Of course, this is reckoned as a success, but the real success is obtained when we resort to supplication at the initial stages of coming across with impassable hurdles so that God may open up His doors of blessings and abundance before we get despair. Shaykh al-Koleyni, concerning this issue, reports from Imam as-Sadiq (s):

هَلْ تَعْرفونَ طُولَ البَلاءِ مِنْ قِصَرِهِ؟ قلنا: لا، قال: إذا أُلْهِمَ أَحَدُكُم الدُّعاءَ عِندَ البَلاءِ فَاعْلَمُوا أنَّ البَلاءَ قَصيرٌ

“Do you recognize a long or a short duration of a calamity? We said: No. He said: If at the time of disaster it is inspired to one of you to engage in supplication, he should realize that the disaster will last short.”11

Concerning this, Imam al-Kadhim (s) says:

ما مِنْ بَلاءٍ يَنْزِلُ عَلى عَبْدٍ مُؤمِنٍ فَيُلْهِمُهُ اللهُ عَزَّ وَجَلَّ الدُّعاءَ إلاّ كانَ كَشْفُ ذلِكَ البَلاءُ وَشيكاً وَما مِنْ بَلاءٍ يَنْزِلُ عَلى عَبْدِ مُؤمِنٍ فَيُمْسِكُ عَنِ الدُّعاءِ إلاّ كانَ ذلِكَ البَلاءُ طَويلاً؛ فإذا نَزَلَ البَلاءُ فَعَلَيْكُمْ بِالدّعاءِ وَالتَّضَرُّع ِإلى اللهِ عَزَّ وَجَلَّ

“When a calamity befalls a faithful servant and Allah inspires him to engage in supplication, that calamity will soon disappear. But if one, when afflicted with a calamity, refrains from supplication, the calamity will last long. Thus, when there is a disaster, keep on invoking Allah.”

Supplication is a Kind of Acceptance

Hafiz, the Iranian poet, says:

Hafiz, it is your duty to engage in supplication,

Do not worry if it is heard or not.

If we ponder on the issue of supplication carefully, we will understand that supplication is a kind of acceptance. Thus, “For each supplication there are, in fact, two kinds of acceptance: one is giving the chance to a supplicant to engage in the supplication in the first step, the other one is the acceptance of the supplication by God after it is uttered.

It can be said that man will not be given this chance unless the conditions are favorable. This is because the mere fact that he has the chance to involve in supplication is a great blessing. Lack of engagement in supplication is due to one's previous negligence.

Regarding this issue, there are numerous evidences from the infallible imams (s). Some of them have emphasized this topic. The Prophet (s) has said:

إنَّ اللهَ إذا أرادَ أنْ يَستَجيبَ لِعَبْدٍ أذِنَ لهُ في الدُّعاءِ

“If Allah wills to respond to a servant, He allows him to invoke Him.”

He has also said:

مَنْ فُتِحَ لهُ مِنكم بابُ الدُّعاءِ فُتِحَتْ لهُ أبوابُ الرّحْمَةِ

“If the door of supplication is opened to one of you, the doors of mercy will be opened to him.”12

The infallible Imams (s) have repeatedly referred to the same meaning.

Asking Allah to be given a chance of Supplication

Imam as-Sajjad (s) has said:

اَللّهُمَّ إجْعَلْني أَصولُ بِكَ عِندَ الضَّرورَةِ وَأسْألُكَ عِندَ الحاجَةِ وَأتَضَرَّعُ إلَيْكَ عِندَ المَسْكَنَةِ

“OAllah, let me resort to You when being afflicted with a calamity, ask You when being in need and invoke You when being helpless!”

وَلا تَفْتِنّي بالإسْتِعانَةِ بِغَيرِكَ إذا اضْطُرِرْتُ وَلا بِالخُضوعِ لِسُؤالِ غَيرِكَ إذا افتَقَرْتُ وَلا بِالتَّضَرُّعِ إلى مَنْ دُونَكَ إذا رَهِبْتُ فَأستَحِقّ بذلِكَ خُذْلانَكَ وَمَنْعَكَ وإعْراضَكَ

“O Allah, do not try me by letting me resort to other than You when being compelled, nor submit to other than You when being poor and not invoke other than You when being frightened lest I will deserve, by that, Your humiliation and Your turning away from me.”13

This statement shows that Imam as-Sajjad (s) has asked Allah, through his supplication, to give him (us) the chance to get involved in supplication. He has said:

فَذَكَروكَ بِمَنِّكَ وَشَكَروكَ بِفَضْلِكَ وَدَعَوْكَ بِأمْرِكَ

“They mentionedYou with Your mercy, thanked You for Your favors and invoked You with Your will.”14

وَأعْمِرْ لَيلي بإيقاظِي فِيهِ لِعِبادَتِكَ وَتَفَرُّدي بِالتَّهَجُّدِ لَكَ وَتَجَرُّدي بِسُكوني إلَيكَ وَإنزالِ حَوائِجي بِكَ

“O my Lord,revive my night by awakening me in it to worship You, to be alone with You, to devote myself to You and to offer my needs before You.”15

It is also narrated:

فَإنّا بِكَ وَلَكَ وَلا وَسِيلَةَ لَنا إلَيْكَ إلاّ أنْتَ

“We areYours , from You, with You and we have no means to You save by You.”16

A poet says:

“Both supplication and response are yours,

Security is from you, magnanimity is also yours.”17

These high issues show that what occurs in this world is the blessing of Allah over His servants; either the appearance of the clouds in the skies and the rain which makes the earth awaken and blossom or where the stars pray and go on prostration. Imam Husayn (s) says:

لَمْ يَمْنَعْكَ جَهْلي وَجُرْأتِي عَلَيْكَ أنْ دَلَلْتَني إلَى مَا يُقَرِّبُني إلَيْكَ وَوَفَّقْتَني لِما يُزْلِفُني لَدَيْكَ

“My negligence and opposing toYou did not make You stop guiding me to be close to You and assisting me to approach to You.”18

We have already said that not everyone would be given the honor to take part in supplication. This is especially true when a lofty position is asked for. In such cases more confirmation is necessary. This is because the degree of the elegance of each supplication depends on the amount of wisdom a supplicant has, and it reveals his dignity and position. Of course, anyone who could enjoy even a bit of this divine asset should be considered lucky. This divine asset could not be appreciated by everyone, however.

This is where the elite and wise ones ask: (accept my repentance). Of course, anyone reaching this stage will not have any of his supplications unanswered. This is the state of getting to the perfect degree of devotion and servitude, to which Imam Husayn (s) has referred in the supplication of Arafah.

إلٰهي أنا الفَقِيرُ في غِنايَ فَكَيْفَ لا أكُونُ فَقِيراً في فَقْري !

“O my Lord, I am the needy in my richness so how shall I be not needy in my poverty?”

In the Holy Qur'an, we read:

يَا أَيُّهَا النَّاسُ أَنْتُمْ الْفُقَرَاءُ إِلَى اللَّهِ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ

“O people! You are they who stand in need of Allah, and Allah is HeWho is the Self-sufficient, the Praised One. 35:15”

This indigence does not mean the need for the appliances of life; clothing, food, shelter and the like; rather by this poverty is meant the innate indigence which is in contrast with the innate richness. The number of those people, who reach this state of mind in each century, is less than the number of one's fingers.

The Permanent Attraction

Those who reach this stage will not say:

اَللّهُمَّ اجْعَلْني أَصُولُ بِكَ عِنْدَ الضّرورَةِ

“OAllah, let me resort to You when being afflicted with a calamity.”19

This is because they are under the permanent influence of supplication. There is not even a moment of negligence in their life. They are always present. No distracter may cause them lose their interest. The Satan has no way here even in the initial stages, to let alone the loftiest stages of knowledge and cognizance.

We read in the Holy Qur'an:

قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ. إِلَّا عِبَادَكَ مِنْهُمْ الْمُخْلَصِينَ

“He said: Then by Thy Might I will surely make them live an evil life, all except Thy servants from among them, the purified ones. 38:82-3”

In other words, that lofty position is beyond the Satan's reach. At this stage, the attraction between God and His servants has reached the highest degree of elevation. Their supplication “O my Lord, fill my heart with love toYou and fear of You,”20 is already answered. There is no place in their hearts for the Satan's penetration. This is because they are among those, who say: “O my God! Let me be among those, in whose hearts the trees of longing toYou have rooted and whose hearts have been occupied with Your love so to the best of grace they resort, in the gardens of nearness and disclosure they delight and from the ponds of love they drink.”

Thus, supplication is the attraction between the Creator and the servants, which is, by itself, a kind of worship. This supplication is revealed to the servants. And we do not have to wait for the supplication to be responded. There have been numerous scholars who, when in the process of supplication, thought on nothing else and since they saw themselves as God's servants who were given the privilege to engage in supplication, they carried the order out and got busy engaging in supplication. In this process, if their supplication were answered, they saw it as another asset that God would bestow upon them. Imam as-Sadiq (s) has said:

لَقَدْ دَعَوْتُ اللهَ مَرّةً فَاسْتَجابَ وَنَسِيتُ الحَاجَةَ لأنَّ اسْتِجابَتَهُ بإقْبالِهِ عَلی عَبْدِهِ عِندَ دَعْوَتِه أعْظَمُ وَأَجَلُّ مِمّا يُريدُ مِنهُ العَبدُ

“Once I invoked Allah. My supplication was answered but I forgot my need I wanted to ask for. This is because Allah's response to His servant when invoking Him is greater and loftier to him than achieving what he wants.”21

The Prophet (s) says (that Allah has inspired to him by saying):

مَنْ شَغَلَهُ ذِكْري عَنْ مَسْألَتي أَعْطَيْتُهُ أفْضَلَ ما أُعْطي السّائِلينَ

“One, who is busy with mentioningMe and forgets his need, I will give him the best that I have ever given to the supplicants.”

We also read:

إنّ العَبْدَ لَتَكونُ لهُ الحاجَةُ إلى اللهِ فَيَبْدَأُ بِالثّناءِ عَلى اللهِ وَالصّلاةِ عَلى مُحَمّدٍ وَآلِهِ حَتىّ يَنْسى حاجَتَهُ فَيَقْضِيها مِنْ غَيرِ أنْ يَسْألَهُ إيّاها

“Sometimes a servant needs something from Allah and then he begins praising Allah and praying Him to bless Muhammad (s) and his pure progeny to a degree that he forgets his need. But Allah achieves his need without being asked for it by this servant.”22

Imam as-Sajjad (s) invokes Allah by saying:

إلهِي فَأجْعَلْنا ممَّنْ هَيَّمْتَ قَلْبَهُ لإرادَتِكَ وَاجْتَبَيْتَهُ لمُشاهَدَتِكَ وَأَخْلَيْتَ وَجْهَهُ لكَ وَفَرّغْتَ فُؤادَهُ لحُبِّكَ وَرَغّبْتَهُ فيما عِنْدكَ وَقَطَعْتَ عَنهُ كُلّ شَيءٍ يَقْطَعُهُ عَنكَ

“O my Lord, make us among those, whom You have made their hearts submit to Your will, whom You have chosen to see You, whom You have attracted their faces towards You alone, whom you have emptied their hearts except from Your love, whom You have made look forward to what You have.”

The Second Constituent: the Supplicant

The second factor in supplication is the supplicant. A supplicant has to observe the following conditions:

For Himis magnanimity, pride and glory,

For us wretchedness, feebleness, and needs of all sorts.

From Imam Ali's spring of eloquence in his prayers, we also read:

إلَهي كَفى بيَ عِزّاً أنْ أَكونَ لَكَ عَبْداً، وَكَفى بي فَخْراً أنْ تَكُونَ لي رَبّاً، أنْتَ كَما أُحِبُّ فَاجْعَلْني كَما تُحِبُّ

“O my God, it is enoughhonor to me to be your humble servant and it is enough pride to me that You are my God. You are as I like so make me asYou like!”23

1) Submission

The first condition for a supplicant is to recognize his servitude toward his Creator. He has to know his status and to be aware that he is absolute poor and the only AbsoluteRich, is Allah, the Almighty. Imam Ali (s) in his prayer says:

إلهِي لَيسَ تشْبَهُ مَسألَتي مَسألَةَ السّائِلِينَ لأنَّ السّائِلَ إذا مُنِعَ إمتَنَعَ عَن السّؤالِ وأنا لا غِناءَ بي عَمّا سَألْتُكَ عَلى كُلّ حالٍ بهِ. إلَهي إرْضَ عَنّي فأعْفُ عَنّي فَقدْ يَعفو السّيِّدُ عَن عَبدِهِ وَهوَ عَنهُ غَيرُ راضٍ، إلَهي كَيفَ أدْعوكَ وَأنا أنا؟ أمْ كَيفَ أيْأسُ مِنكَ وَأنتَ أَنتَ؟

“O my Lord, my request is not like the requests of the supplicants because if a supplicant is rejected, he will refrain from asking again but I have no any other thanYou to request in any case. O my Lord, be pleased with me and forgive me! A lord may forgive his servant while he is not pleased with him. O my Lord, how do I dare to invokeYou while I am what I am? Or how do I despair ofYou while You are what You are?”24

Imam as-Sadiq (s) in his prostration says:

سَجَدَ وَجْهِيَ الذّلِيلُ لِوَجْهِكَ العَزيزِ، سَجَدَ وَجْهي البالي لِوَجْهِكَ الدّائِمِ الباقِي، سَجَدَ وَجْهي الفَقيرُ لِوَجْهِكَ الغَنيِّ الكَبيرِ، سَجَدَ وَجْهي وَسَمْعي وَبَصَري وَلَحْمي وَدَمي وَجِلْدي وَعَظْمي وَما أقَلّتِ الأرْضُ مِنّي للهِ رَبِّ العالَمِينَ

“My mean face prostrates to Your honored face, my mortal face prostrates to Your immortal face, my poor face prostrates to Your rich face, my face, my hearing, my sight, my flesh, my blood, my skin, my bones and all what is there on the earth prostrate before Allah, the Lord of the worlds.”25

Imam as-Sajjad (s) says:

وَكَيْفَ يَسْتَغْني العَبدُ عَنْ رَبِّهِ؟ سَيّدي لَمْ أزْدَدْ إلَيْكَ إلاّ فَقْراً وَلَمْ تَزْدَدْ عَنّي إلاّ غِنىً

“How can a slave do without his lord? O my Lord, I become more and more in need toYou and You are not in need to me.”26

2) Believing in God’s Power

The second condition for a genuine supplicant is to recognize Allah with the attribute of “Absolute Rich” and realize that the Creator is aware of all the contents of one's heart and is capable of satisfying all his needs and that there is no impediment and hurdle on the way of His might and power.

Imam as-Sajjad, when asking God to fulfill his needs, says:

تَمَدَّحْتَ بِالغِناءِ عَنْ خَلْقِكَ وَأنْتَ أهْلُ الغِنى عَنْهُم وَنَسَبْتَهُم إلى الفَقْرِ وَهُمْ أهْلُ الفَقْرِ إلَيْكَ فَمَنْ حاوَلَ سَدَّ خِلَّتِه مِنْ عِندِكَ، وَرَامَ صَرْفَ الفَقْرِ عَنْ نَفْسهِ بِكَ فَقَدْ طلَبَ حاجَتَهُ في مَظانِّها وأتَى طِلْبَتَهُ مِن وَجْهِها

“You have been praised with being not in need ofYour creatures and You deserve this attribute. You have consideredYour creatures as needy and they are so in their need to You. Whoever tries to cure his defect by resorting toYou and drive poverty away from himself by Your richness surely he has chosen the right way and got his want from its right source.”

Imam as-Sajjad (s) adds, stating that Allah hates for His people to ask other than Him:

سُبْحانَ رَبّي! كَيفَ يَسأَلُ مُحتاجٌ مُحْتاجاً وَأنَّى يَرْغَبُ مُعْدِمٌ إلى مُعْدِمٍ !

“Glorybe to Allah! How is it possible for a poor one to ask another poor one and a needy one to resort to another needy one?”27

Imam Ali (s) says:

سُبحانَ الّذي يَتَوكَّلُ كُلُّ مُؤمِنٍ عَلَيهِ وَيُضْطَرُّ كُلُّ جاحِدٍ إلَيْهِ وَلا يَسْتَغني أَحَدٌ إلاّ بِفَضْلِ ما لَدَيْهِ

“Glorybe to Allah, upon Whom every faithful relies and to Whom every unbeliever resorts and Whom no one becomes needless except with His favors.”28

In Al-Sahifah al-Sajjadiyyah, we read:

سُبحانَ مَنْ قَدَّرَ بِقُدرَتِهِ كُلَّ قُدرَةٍ

“Glorybe to Him, Who has determined with His power every power.”29

In another prayer, Imam as-Sajjad (s) says:

أصْبَحْنا في قَبْضَتِكَ، يَحْوِينا مُلْكُكَ وَسُلْطانُكَ وَتَضُمُّنا مَشيئَتُكَ وَنَتَصَرَّفُ عَنْ أمْرِكَ وَنَتَقَلَّبُ في تَدبِيرِكَ، لَيْسَ لَنا مِن الأمْرِ إلاّ ما قَضَيْتَ وَلا مِن الخَيرِ إلاّ ما أعْطَيْتَ

“O my Lord, we are underYour control, possessed by Your kingdom and rule, submitted to Your will, acting according to Your orders and moving according to Your management. We have no choice save whatYou have determined and we have no goodness except what You have given.”30

Al-Koleini says in his book: “The Prophet (s), in one of his wars, was resting at the foot of a hill. One of his enemies seized the opportunity, drew his sword and went up to the Prophet (s) saying to him: “Who is going to save you now?” The prophet (s) instantly replied: “My God and your God.”

This means: “between your sharp sword and my head there is a power which is invisible to you”.

The infidel, who did not believe in what the Prophet (s) was saying, smiled and put his sword aside to give the Prophet (s) a blow. But the Prophet (s) showed the right reaction, forcing him to let the sword fly in one direction. Now the prophet (s) drew his sword, asking the infidel: “Now who is going to save you?” He replied: “Your generosity; because you are a great man”. Then the Prophet (s) pardoned him.31 Imam Ali (s) said:

لا يَصْدُقُ إيمَانُ عَبْدٍ حَتىّ يَكونَ بِما في يَدِ اللهِ أوْثَقَ مِنْهُ بِما في يَدِهِ

“One's faith will not be true unless he is certain of what there is in Allah's hand more than his certainty of what there is in his own hand.”32

3) Regarding God’s Closeness to Man

The third condition for a supplicant is to know that Allah is closer to him than anyone or anything else. This is because Allah has said:

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ

“And whenMy servants ask you concerning Me, then surely I am very near. 2:186”

وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ

“And we are nearer to him than his life-vein. 50:16”

وَاعْلَمُوا أَنَّ اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ

“And know that Allah intervenes between man and his heart. 8:24”

Imam Ali (s) in his Saturday's Prayer says:

أَتَقَرَّبُ إلَيْكَ بِسَعَةِ رَحْمَتِكَ الّتي وَسِعَتْ كُلَّ شَيءٍ وَقَدْ تَرى يا رَبِّ مَكانِي وَتَطَّلِعُ عَلى ضَميرِي وَتَعْلَمُ سِرّي وَلا يَخْفى عَلَيكَ أمْرِي وَأنْتَ أقْرَبُ إلَيَّ مِنْ حَبْلِ الوَريدِ

“O my Lord, I approach toYou by Your great mercy, which has encompassed everything. O my Lord, You see my place,You know what there is in my conscience, You know my secrets and nothing of my affairs is unknown to You. You are closer to me than my life-vein.”

And we read in Abu Hamzeh Thomali's prayer, “Praisebe to Allah, Whom I ask for my need whenever I like and Whom I become alone with to disclose my secret whenever I like and then He achieves my need without an intercessor.” Thu'lub al-Yamani asked Imam Ali (s), “Have you seen your God?” Imam Ali (s) said, “Do I worship what I do not see?” Imam Ali (s) then was asked how he had seen God and he replied:

لا تُدْرِكُهُ العُيونُ بِمُشاهَدَةِ العَيانِ وَلَكِنْ تُدْرِكُهُ القُلوبُ بِحَقائِقِ الإيمانِ. قَريبٌ مِنَ الأشْياءِ غَيرَ مُلامِسٍ وَبَعيدٌ مِنْها غَيرَ مُبايِنٍ

“The eyes do not see Him but the hearts perceive Him with the facts of faith. He is near to things without mixing with them and far from them without neglecting them.”

Imam Ali (s) in another sermon says:

سَبَقَ فِي العُلُوِّ فَلا شَيءَ أعْلى مِنْهُ، وَقَرُبَ في الدُّنُوّ فَلا شَيءٌ أقْرَبَ مِنْهُ، فَلا اسْتِعْلاؤهُ باعَدَهُ عَن شَيءٍ مِنْ خَلْقِهِ ولا قُرْبُهُ ساوَاهُمْ في المَكانِ بهِ

“He is so high that nothing is higher than Him and He is so near that nothing is nearer than Him. Neither His highness makes Him far from His creatures nor does His nearness make Him equal to them.”33

Hafiz, the Iranian poet says:

There is no wall between a lover and a beloved,

You yourself are a wall,then get removed.

4) Sincerity

5) Real Invoking

6) Good Manners in Supplication

The sixth condition in supplication is good manners. A supplicant should engage practice supplication with good manners and in complete humbleness. Ibn Fahad al-Hilli says: “There was a certain believer, who had worshipped God for seventy years spending his nights in worshipping and his days in fasting. One day he asked God for a need, but his request was not answered. He addressed his very self saying: you are responsible!

What have you been doing all this long time? If you had been good, your need would have been answered. Then God sent him an angel to tell him: “O son of Adam, when you were checking your own defects and you were criticizing yourself, you were in a state which was better than your worships.”34

In other words, the best kind of good manners is obedience and servitude towards God and self-denial and confessing one's faults. Such have been the morals of the prophets and the infallible imams (s). Concerning the matter of obedience and servitude to God, Allamah Tabataba’i has stipulated certain conditions all of which are based on the Holy Qur'an. We will briefly refer to some of them.

Examples of the Prophets’ Manners towards Allah as mentioned in The Holy Qur’an

Jesus (s)

Allah has said:

وَإِذْ قَالَ اللَّهُ يَا عِيسَى ابْنَ مَرْيَمَ أَأَنتَ قُلْتَ لِلنَّاسِ اتَّخِذُونِي وَأُمِّي إِلَهَيْنِ مِنْ دُونِ اللَّهِ قَالَ سُبْحَانَكَ مَا يَكُونُ لِي أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ إِنْ كُنتُ قُلْتُهُ فَقَدْ عَلِمْتَهُ

“And when Allah will say: O Issa son of Maryam! Did you say to men, Take me and my mother for two gods besides Allah, he will say: Glory be to Thee, it did not befit me that I should say what I had no right to say; if I had said it, Thou wouldst indeed have known it. 5:116”

Out of this verse we learn the following points:

• Jesus Christ (s) started his answer by glorifying Allah: “Glorybe to Thee” because he had heard something that he could not ascribe to God. His good manners forced him to glorify Allah. Of course, we should be aware that he had enjoyed divine manners.

• Jesus Christ (s) did not use negative response to God's question. He did not say that he had not done it. There are two points here. Firstly, negation here is one sort of denying, which is against etiquette. Secondly, negation is used when there is a possibility for an act to occur, but we know that being a god for any of God's servants is impossible.

• Some people, at that time, ascribed the position of God to Jesus Christ (s), so what he denied and negated was that he had never had such a claim. He added that if people had erroneously called him God, this was their own error and he had nothing to do with it. Thus, he said: “You would have known if I had done such a thing”. And this is not the absolute negation of the issue.

• Jesus Christ (s) had denied having the dignity of being a god. He said this was beyond him. Denying being a god is more significant than negating his claim of divinity. He said: “It did not befit me that I should say what I had no right to say.”

• Jesus Christ (s) left the issue to be cared for by Allah. Thus, he said: “If I had done this, you would have known it”. It is because that God's knowledge is not like ours. It is not incomplete. Whatever is in the whole creation is within His knowledge.

This verse teaches us to be polite when we talk to God. A servant should observe all the sides of his servitude. By the way, one of the advantages of the establishment of the school of supplication is that a God's servant has to learn how to behave before Allah, the Almighty.

Adam (s)

When Adam (s) ate from the forbidden tree's fruit and was addressed by:

أَلَمْ أَنْهَكُمَا عَنْ تِلْكُمَا الشَّجَرَةِ؟

“Did I not forbid you both from thattree. 7:22”

He and his wife began to invoke Allah by saying:

رَبَّنَا ظَلَمْنَا أَنفُسَنَا وَإِنْ لَمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنْ الْخَاسِرِينَ .

“Our Lord! We have been unjust to ourselves, and if thou forgive us not, and have (not) mercy on us, we shall certainly be of the losers. 7:23”

Adam ascribes to himself injustice, defection and loss but he ascribes benevolence,good and salvage to Allah.

Abraham (s)

Manners of Supplication in Imam as-Sadiq’s Statements

Imam as-Sadiq (s) said, concerning the manners of supplication:

إحْفَظْ آدابَ الدُّعاءِ وَانْظُرْ مَنْ تَدْعو وَكَيفَ تَدْعو وَلِماذا تَدعو، وَحَقِّقْ عَظَمةَ اللهِ وَكِبْرِياءَهُ، وَعايِنْ بِقَلْبِكَ عِلْمَهُ بِما في ضَمِيرِكَ وَاطِّلاعَهُ عَلى سِرِّكَ وَما يَكونُ فيهِ مِن الحَقّ وَالباطِلِ، وَاعْرِفْ طُرُقَ نَجاتِكَ وَهَلاكِكَ كَيلا تَدعُوَ اللهَ بِشَيء مِنهُ هَلاكُكَ وَأنتَ تَظُنُّ فيهِ نَجاتكَ. قالَ اللهُ عَزَّ وَجَلَّ: “وَيَدْعُ الْإِنسَانُ بِالشَّرِّ دُعَاءَهُ بِالْخَيْرِ وَكَانَ الْإِنسَانُ عَجُولًا.”وَتَفَكَّرْ ماذا تَسألُ وَكَمْ تَسألُ وَلِماذا تَسألُ. وَالدُّعاءُ اسْتِجابَةٌ لِلكُلِّ مِنْكَ لِلحَقِّ وَتَذْويبُ المُهْجَةِ في مُشاهَدَةِ الرَّبِّ وَتَرْكِ الإخْتِيارِ جَميعاً وَتَسْليم الأمُورِ كُلِّها ظاهِراً وَباطِناً إلى اللهِ، فَإنْ لَمْ تَأتِ بِشَرْطِ الدُّعاءِ فَلا تَنْتَظِرْ الإجابَةَ فَإنّهُ يَعْلَمُ السِّرَّ وَأخْفى، فَلَعَلَّكَ تَدعُوهُ بِشَيءٍ قَد عَلِمَ مِنْ سِرِّكَ خِلافَ ذلِكَ ”

“Keep to the morals of supplication and see whom you invoke, how you invoke and why you invoke. Preserve the greatness and highness of Allah and see with your heart that He knows what there is in your conscience and He knows your secrets whether good or bad. Know the ways of your deliverance and perdition lest you ask Allah for something, which leads to your perdition whereas you think that it leads to your deliverance. Allah has said: “And man prays for evil as he ought to pray for good, and man is ever hasty. 17:11”

Think too much about what you ask for, how much you ask and why you ask. Supplication is you submitting to the truth, being devoted to see the Lord, leaving your choice and entrusting all the affairs, whether apparent or hidden, with Allah. If you do not regard the conditions of supplication, then do not wait for response. Allah knows the secret, and what is yet more hidden so that you may ask Him for something but He knows that there is something else in your heart.”35

When you want to invoke God and you want Him to respond to you, you have to regard the conditions of supplication well and to have in mind toWhom you talk, Whom you invoke for a favor and what for you invoke. Here are the conditions:

●A supplicant should regard the grandeur of God.

● He should be aware that God has the infinite power.

●A supplicant should have in mind that God knows how to respond to one's needs.

●A supplicant should be aware that God knows what there is in one's mind and knows his secrets, whether good or bad.

●A supplicant should distinguish between the right and the wrong so that he may not ask for something destructive. Allah has said: “And man prays for evil as he ought to pray for good, and man is ever hasty”.

●A supplicant should do what he is supposed to do and should avoid what is forbidden.

●A supplicant should sacrifice every thing to gain Allah's favors. He should love Him sincerely, submit to God in managing his affairs, do away with his wishes, be obedient to God and follow God's commands. This is because the result of all supplications is determined by God. Anybody, who reaches this stage of prosperity, is successful in this life and in the hereafter.

Notes

1. Al-Sahifah al-Sajjadiyyah, No 22.

2. Al-Sahifah al-Sajjadiyyah, No 28.

3. Nahj al-Balaghah, Faydh al-Islam, p. 167.

4. Al-Kafi, vol. 2, p. 65.

5. Al-Kafi, vol. 2, p. 468.

6. Bihar al-Anwar, vol. 93, p. 2.

7. Al-Kafi, vol. 2, p 470.

8. Faydh al-Islam’s Nahj al-Balaghah, p. 924, letter No. 31.

9. The Dawn Supplication known as Abu Hamzeh Thamali’s Supplication, Al-Balad al-Amin, p. 205.

10. Falahel Sa’el, p 27.

11. Al-Kafi, vol. 2, p. 471.

12. Tafseer Al-Mizan, vol. 2, p. 42, as quoted from al-Durr al-manthour.

13. Al-Sahifah al-Sajjadiyyah, 20.

14. Al-Sahifah al-Sajjadiyyah, 45.

15. Al-Sahifah al-Sajjadiyyah, 47.

16. The 15 Munajat (of Al-Sahifah al-Sajjadiyyah).

17. Mathnawi, second Daftar.

18. The Supplication of Arafah by Imam Husayn (s).

19. Al-Sahifah al-Sajjadiyyah, supplication 20.

20. Misbah al-Mutahajjid, p. 100.

21. Bihar Al-Anwar, vol. 93, p. 323.

22. Bihar Al-Anwar, vol. 93, p.312.

23. Bihar al-Anwar, vol. 77, p 402.

24. Al-Balad al-Amin, p. 316, Imam Ali’s prayer.

25. Al-Balad al-Amin, p.331.

26. Al-Sahifah al-Sajjadiyyah, p 336.

27. Al-Sahifah al-Sajjadiyyah, No. 13.

28. Al-Balad al-Amin, p. 96.

29. Al-Sahifah al-Sajjadiyyah, p. 24.

30. Al-Sahifah al-Sajjadiyyah, p. 6.

31. Al-Kafi, vol. 8, p. 127.

32. Nahj al-Balaghah, Sobhi Saleh, No. 310.

33. Nahj al-Balaghah of Faydh al-Isalm, No. 178 and Sobhi Saleh No 179.

34. Uddat al-Da’ee, p. 242.

35. Bihar al-Anwar, vol. 93, p. 322.