Alhassanain(p) Network for Heritage and Islamic Thought

FIRST CHAPTER: AAMAL OF DAYS AND NIGHTS

AAMAL BETWEEN DAWN & SUNRISE

The time between dawn and sunrise is one of the blessed hours. Many traditions that are reported from the Ahl al-Bayt (a.s.) have revealed the merits of this hour and encouraged on mentioning Almighty Allah, glorifying Him, and worshipping Him at this very time, which has been called by some narrations as the time of inadvertence.

In this respect, Imam al-Baqir (a.s.) is reported to have said, “Iblis (Satan), may Allah’s curses be poured on him, distributes his troops at sunset and sunrise. Therefore, mention Allah, the Almighty and Majestic, at these two times more than any other time. Seek Allah’s protection against the evils of Iblis and his troops, and seek Him to protect your children against Satan at these two times in particular, because these two times are times of inadvertence.”

It is worth mentioning that to sleep at this time is discommended. In this regard, Imam al-Baqir (a.s.) is also reported to have said, “Sleeping at the pre-sunrise hour is ill-omened; it dismisses sustenance and makes the face seem pale and lose its color. It is the sleep of all ill-omened ones. Verily, Allah the All-exalted distributes sustenance in the time between dawn and sunrise; therefore, beware of sleeping (at this time).”

Shaykh al-Tusi, in Misbah al-Mutahajjid, has mention the following supplicatory prayer to be said at the crack of dawn:

اَللّهُمَّ اَنْتَ صاحِبُنا فَصَلِّ عَلى مُحَمَّدٍ وَآلِهِ وَاَفْضِلْ عَلَيْنا اَللّهُمَّ بِنِعْمَتِكَ تَتِمُّ الصّالِحاتُ فَصَلِّ عَلى مُحَمَّدٍ وَآلِهِ وَاَتْمِمْها عَلَيْنا عآئِذا بِاللّٰهِ مِنَ النّارِ عآئِذا بِاللّٰهِ مِنَ النّارِ عآئِذا بِاللّٰهِ مِنَ النّارِ

The following supplicatory prayer may be said thereafter:

يا فالِقَهُ مِنْ حَيْثُ لا اَرى وَمُخْرِجَهُ مِنْ حَيْثُ اَرى صَلِّ عَلى مُحَمَّدٍ وَآلِهِ وَاجْعَلْ اَوَّلَ يَوْمِنا هذا صَلاحا وَاَوْسَطَهُ فَلاحا وَآخِرَهُ نَجاحا

The following supplicatory prayer may be repeated ten times after that:

اَللّهُمَّ اِنّى اُشْهِدُكَ اَنَّهُ ما اَصْبَحَ بى مِنْ نِعْمَةٍ اَوْ عافِيَةٍ فى دينٍ اَوْ دُنْيا فَمِنْكَ وَحْدَكَ لا شَريكَ لَكَ لَكَ الْحَمْدُ وَلَكَ الشُّكْرُ بِها عَلَىَّ حَتّى تَرْضا وَبَعْدَ الرِّضا .

Except for these supplicatory prayers, numerous supplicatory prayers have been reported to be said at this hour. However, the most favorable of these are the following statements that have been expressed in a tradition as al-Baqiyat al-salihat (The ever-abiding, good deeds):

“سُبْحانَ اللّٰهِ وَالْحَمْدُ لِلَّهِ وَلا اِلهَ اِلا اللّٰهُ وَاللّٰهُ اَكْبَرُ“

It is also recommended to say the following:

لا اِلهَ اِلا اللّٰهُ وَحْدَهُ لا شَريكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيى وَيُميتُ وَيُميتُ وَيُحيى وَهُوَ حَىُّ لا يَمُوتُ بِيَدِهِ الْخَيْرُ وَهُوَ عَلى كُلِّ شَىْءٍ قَديرٌ

Once you hear the call to the Dawn Prayer (i.e. adhan), you may say the following:

اَللّهُمَّ اِنّى اَسْئَلُكَ بِاِقْبالِ نَهارِكَ وَاِدْبارِ لَيْلِكَ وَحُضُورِ صَلَواتِكَ وَاَصْواتِ دُعآئِكَ وَتسْبيحِ مَلاَّئِكَتِكَ اَنْ تُصَلِّىَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَاَنْ تَتُوبَ عَلَىَّ اِنَّكَ اَنْتَ التَّوّابُ الرَّحيمُ

ETIQUETTES OF GOING TO TOILET

If you wish to offer a prayer and need to go to toilet, you may begin with the latter. There are many reported etiquettes of going to toilet. However, I will hereinafter mention some of them briefly:

You may precede your left foot to the right when entering the water closet (or the place where you excrete) and say the following:

بِسْمِ اللّٰهِ وَبِاللّٰهِ اَعُوذُ بِاللّٰهِ مِنَ الرِّجْسِ النَّجِسِ الْخَبيثِ الْمُخْبِثِ الشَّيْطانِ الرَّجيمِ.

When you try to take off, you may utter the BISMILLAH

At such a situation, and all similar situations, you must try to cover your private parts, letting nobody see them. It is haram (i.e. religiously unlawful) to sit, for excretion, facing the kiblah direction or giving it one’s back.

While excreting, it is recommended to say the following:

اَللّهُمَّ اَطْعِمْنى طَيِّبا فى عافِيَةٍ وَاَخْرِجْهُ مِنّى خَبيثا فى عافِيَةٍ

If your sight falls on the excrement, you may say the following:

اَللّهُمَّ ارْزُقْنِى الْحَلالَ وَجَنِّبْنِى الْحَرامَ

When you finish and want to clean yourself, you may first of all try to make sure that you have discharged the entire waste. Then, you may say the supplicatory prayer that is said when one’s eye falls on water:

اَلْحَمْدُ لِلَّهِ الَّذى جَعَلَ الْمآءَ طَهُورا وَلَمْ يَجْعَلْهُ نَجِسا

While cleaning yourself from the waste, you may say the following:

اَللّهُمَّ حَصِّنْ فَرْجى وَاَعِفَّهُ وَاسْتُرْ عَوْرَتى وَحَرِّمْنى عَلَى النّارِ

When you finish and stand up, you may rub your abdomen with your right hand and say the following:

اَلْحَمْدُ لِلَّهِ الَّذى اَماطَ عَنِّى الاَذى وَهَنَّاَنى طَعامى وَشَرابى وَعافانى مِنَ الْبَلْوى

You may then leave the water closet (or the place where you have excreted), preceding your right foot to the left and saying the following:

اَلْحَمْدُ لِلَّهِ الَّذى عَرَّفَنى لَذَّتَهُ وَاَبْقى فى جَسَدى قُوَّتَهُ وَاَخْرَجَ عَنّى اَذاهُ يا لَها نِعْمَةً يا لَها نِعْمَةً يا لَها نِعْمَةً لا يَقْدِرُ الْقادِرُونَ قَدْرَها.

CLEANSING THE TEETH

If you then intend to perform the ritual ablution (wudu’), you may before that begin with brushing the teeth with the miswak (a stick used for cleansing the teeth), because it cleanse the mouth, removes phlegm, strengthens the memory, increases the good deeds, and pleases the Exalted Lord. A two-unit prayer that is preceded by cleansing the teeth is more favorable than seventy-unit prayer without it. If a miswak is not available, it is acceptably sufficient to use one’s finger (for cleansing the teeth).

RITUAL ABLUTION (WUZU)

At performing the ritual ablution, it is necessary to sit down, face the kiblah direction, and put the bowl (containing the water of ablution) to the right side. Upon looking at the water, it is recommended to say the following:

اَلْحَمْدُ لِلَّهِ الَّذى جَعَلَ الْمآءَ طَهُورا وَلَمْ يَجْعَلْهُ نَجِسا

Before putting the hand in the bowl, it is recommended to wash it. At putting it there, it is recommended to say the following:

بِسْمِ اللّٰهِ وَبِاللّٰهِ اَللّهُمَّ اجْعَلْنى مِنَ التَّوّابينَ وَاجْعَلْنى مِنَ الْمُتَطَهِّرينَ .

You may then rinse out your mouth with three handfuls of water three times and say the following:

اَللّهُمَّ لَقِّنى حُجَّتى يَوْمَ اَلْقاكَ وَاَطْلِقْ لِسانى بِذِكْراكَ

You may then inhale water (from the nose) three times and say the following:

اَللّهُمَّ لا تُحَرِّمْ عَلَىَّ ريحَ الْجَنَّةِ وَاجْعَلْنى مِمَّنْ يَشَمُّ ريحَها وَرَوْحَها وَطيبَها

You may then begin with washing the face, saying the following:

اَللّهُمَّ بَيِّضْ وَجْهى يَوْمَ تَسْوَدُّ فيهِ الْوُجُوهُ وَلا تُسَوِّدْ وَجْهى يَوْمَ تَبْيَضُّ فيهِ الْوُجُوهُ

You may then take a handful of water to wash your right hand, saying the following:

اَللّهُمَّ اَعْطِنى كِتابى بِيَمينى وَالْخُلْدَ فِى الْجِنانِ بِيَسارى وَحاسِبْنى حِسابا يَسيرا

You may then wash your left hand and say the following:

اَللّهُمَّ لا تُعْطِنى كِتابى بِشِمالى وَلا مِنْ وَرآءِ ظَهْرى وَلا تَجْعَلْها مَغْلُولَةً اِلى عُنُقى وَاَعُوذُ بِكَ مِنْ مُقَطَّعاتِ النّيرانِ

You may then rub the forepart of your head with your wetted forefingers of your right hand and say the following:

اَللّهُمَّ غَشِّنى رَحْمَتَكَ وَبَرَكاتِكَ .

You may then rub your feet, saying the following:

اَللّهُمَّ ثَبِّتْنى عَلَى الصِّراطِ يَوْمَ تَزِلُّ فيهِ الاَقْدامُ وَاجْعَلْ سَعْيى فيما يُرْضيكَ عنّى يا ذَاالْجَلالِ وَالاِكْرامِ

Upon accomplishment of the ritual ablution, you may say the following:

اَللّهُمَّ اِنّى اَسْئَلُكَ تَمامَ الْوُضُوءِ وَتَمامَ الصَّلوةِ وَتَمامَ رِضْوانِكَ وَالْجَنَّةَ .

You may also say the following:

اَلْحَمْدُ لِلَّهِ رَبِّ الْعالَمينَ

Upon accomplishment too, you may recite Surah al-Qadr (No. 97) three times and impart a sweet smell to yourself.

ETIQUETTES OF ATTENDING MOSQUES

You may then walk to the mosque with tranquility and solemnity. While leaving your house towards the mosque, you may say the following:

بِسْمِ اللّٰهِ الَّذى خَلَقَنى فَهُوَ يَهْدينِ وَالَّذى هُوَ يُطْعِمُنى وَيَسْقينِ وَاِذا مَرِضْتُ فَهُوَ يَشْفينِ وَالَّذى يُميتُنى ثُمَّ يُحْيينِ وَالَّذى اَطْمَعُ اَنْ يَغْفِرَ لى خَطيَّئَتى يَوْمَ الدّينِ رَبِّ هَبْ لى حُكْما وَاَلْحِقْنى بِالصّالِحينَ وَاجْعَلْ لى لِسانَ صِدْقٍ فِى الاْخِرينَ وَاجْعَلْنى مِنْ وَرَثَةِ جَنَّةِ النَّعيمِ وَاغْفِرْ لاَِبى

Before you enter the mosque, you may check the bottom of your shoes, lest there may be an impure thing sticking to them.

You may then enter, by preceding your right foot to the left, and say the following:

بِسْمِ اللّٰهِ وَبِاللّٰهِ وَمِنَ اللّٰهِ وَاِلَى اللّٰهِ وَخَيْرُ الاَسْمآءِ كُلِّها لِلَّهِ تَوَكَّلْتُ عَلَى اللّٰهِ وَلا حَوْلَ وَلا قُوَّةَ اِلاّ بِاللّٰهِ اَللّهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَافْتَحْ لى اَبْوابَ رَحْمَتِكَ وَتَوْبَتِكَ وَاَغْلِقْ عَنّى اَبْوابَ مَعْصِيَتِكَ وَاجْعَلْنى مِنْ زُوّارِكَ وَعُمّارِ مَساجِدِكَ وَمِمَّنْ يُناجيكَ فى اللَّيْلِ وَالنَّهارِ وَمِنَ الَّذينَ هُمْ فى صَلوتِهِمْ خاشِعُونَ وَادْحَرْ عَنِّى الشَّيْطانَ الرَّجيمَ وَجُنُودَ اِبْليسَ اَجْمَعينَ .

ETIQUETTES OF PRAYERS

When you intend to perform the prayer, you may say the following:

اَللّهُمَّ اِنّى اُقَدِّمُ اِلَيْكَ مُحَمَّدا صَلَّى اللّٰهُ عَلَيْهِ وَآلِهِ بَيْنَ يَدَىْ حاجَتى وَاَتَوَجَّهُ بِهِ اِلَيْكَ فَاجْعَلْنى بِهِ وَجيها عِنْدَكَ فِى الدُّنْيا وَالاْخِرَةِ وَمِنَ الْمُقَرَّبينَ وَاجْعَلْ صَلواتى بِهِ مَقْبُولَةً وَذَنْبى بِهِ مَغْفورا وَدُعآئى بِهِ مُسْتَجابا اِنَّكَ اَنْتَ الْغَفُورُ الرَّحيمُ .

You may then utter the call to prayer (i.e. adhan) and say the prefatory part of prayer (i.e. iqamah). You may separate the two with a prostration or a sitting position, saying the following:

اَللّهُمَّ اجْعَل قَلْبى باَّرّا وَعَيْشى قآرّا وَرِزْقى دآرّا وَاجْعَلْ لى عِنْدَ قَبْرِ رَسُولِكَ صَلَّى اللّٰهُ عَلَيْهِ وَآلِهِ مُسْتَقَرّا وَقَرارا

You may now pray Almighty Allah for any thing you wish and beseech Him to grant you whatever you need, because any supplication that is said between the adhan and Iqamah will not be rejected.

After uttering the Iqamah, you may say the following:

اَللّهُمَّ اِلَيْكَ تَوَجَّهْتُ وَمَرَضاتَكَ طَلَبْتُ وَثَوابَكَ ابْتَغَيْتُ وَبِكَ آمَنْتُ وَعَلَيْكَ تَوَكَّلْتُ اَللّهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَافْتَحْ مَسامِعَ قَلْبى لِذِكْرِكَ وَثَبِّتْنى عَلى دينِكَ وَلا تُزِغْ قَلْبى بَعْدَ اِذْ هَدَيْتَنى وَهَبْ لى مِنْ لَدُنْكَ رَحْمَةً اِنَّكَ اَنْتَ الْوَهّابُ

DUA OF TAKBIR

You may now prepare yourself for performing the prayer. You must have heart presence and pay attention to your prayer, by considering the humiliation of your situation and the all-greatness and majesty of your Lord to whom you are talking in your prayer. Behave as is you can see Him in front of you and be ashamed of talking to Him with your tongue while your heart is preoccupied by another thing. You may then stand up with respect and reverence, putting your two hands on your thighs opposite to your knees. Separate between your two feet in an amount of three fingers up to one span. Cast your sight on the place of your prostration. You may then intend to perform this Dawn Prayer for seeking nearness to Allah the Exalted. Then, say the Takbirat al-Ihram statement (saying: Allahu-akbar ‘Allah is the Greatest’; the introductory statement to prayer). It is recommended to add statements of Takbir (i.e. professing Almighty Allah being the Greatest) to it, at each one of which, you may raise your hands to reach the level of the lower part of your ear, turning the palms of your hand towards the kiblah direction. Try to make all your fingers, except the thumb, stick to one another, but not open. You may now say the supplications of the Takbir statements, which are as follows:

After the third Takbir statement, you may say the following:

اَللّهُمَّ اَنْتَ الْمَلِكُ الْحَقُّ الْمُبينُ لا اِلهَ اِلاّ اَنْتَ سُبْحانَكَ اِنّى ظَلَمْتُ نَفْسى فَاغْفِرْ لى ذَنْبى اِنَّهُ لا يَغْفِرُ الذُّنُوبَ اِلاّ اَنْتَ

After the fifth Takbir statement, you may say the following:

لَبَّيْكَ وَسَعْدَيْكَ وَالْخَيْرُ فى يَدَيْكَ وَالشَّرُّ لَيْسَ اِلَيْكَ وَالْمَهْدِىُّ مَنْ هَدَيْتَ عَبْدُكَ وَابْنُ عَبْدَيْكَ ذَليلٌ بَيْنَ يَدَيْكَ مِنْكَ وَبِكَ وَلَكَ وَاِلَيْكَ لا مَلْجَاءَ وَلا مَنْجا وَلا مَفَرَّ مِنْكَ اِلاّ اِلَيْكَ سُبْحانَكَ وَحَنانَيْكَ تَبارَكْتَ وَتَعالَيْتَ سُبْحانَكَ رَبَّ الْبَيْتِ الْحَرامِ .

After the seventh Takbir statement, you may say the following:

وَجَّهْتُ وَجْهِىَ لِلَّذى فَطَرَ السَّمواتِ وَالاَرْضَ عالِمِ الْغَيْبِ وَالشَّهادَةِ حَنيفا مُسْلِما وَما اَنَا مِنَ الْمُشْرِكينَ اِنَّ صَلوتى وَنُسُكى وَمَحْياىَ وَمَماتى لِلَّهِ رَبِّ الْعالَمينَ لا شَريكَ لَهُ وَبِذلِكَ اُمِرْتُ وَاَ نَا مِنَ الْمُسْلِمينَ

OTHER ETIQUETTES OF NAMAZ

Before you begin with the recitation (qira’ah: reciting certain Quranic chapters in the prayers), you may say the statement of seeking protection (isti’adhah) in a low tone:

اعوذ باللّه من الشّيطان الرّجيم

You may then recite Surah al-Faatehah (No. 1) observing all etiquettes, having your heart present, and pondering over the meanings of the Surah. When you finish, you may pause for a while that is as much as one breath. Then, you may recite any Surah of the Holy Qur’an, although it is advisable to recite such Surahs as Surah al-Naba’ (No. 78), Surah al-Insan (or al-Dahr, No. 76), or Surah al-Qiyamah (No. 75). Upon finishing reciting the second Surah, you may also pause for a while that is as much as one breath. You may then raise your hands up to the lower part of your ears while uttering the Takbir statement. You may then genuflect, putting your right hand on your right knee and then your left hand on your left knee, opening up your fingers as if you are holding fast to your knees. You may also bow your back and stretch your neck at the level of your back, casting your sight on the space between your two feet and saying the following:

سُبْحانَ رَبِّى الْعَظيمِ وَبِحَمْدِهِ

It is highly advisable to repeat this statement seven, five, or three times. Before that, you may have said the following:

اَللّهُمَّ لَكَ رَكَعْتُ وَلَكَ اَسْلَمْتُ وَبِكَ آمَنْتُ وَعَلَيْكَ تَوَكَّلْتُ وَاَنْتَ رَبّى خَشَعَ لَكَ سَمْعى وَبَصَرى وَشَعْرى وَبَشَرى وَلَحْمى وَدَمى وَمُخّى وَعَصَبى وَعِظامى وَما اَقَلَّتْهُ قَدَماىَ غَيْرَ مُسْتَنْكِفٍ وَلا مُسْتَكْبِرٍ وَلا مُسْتَحْسِرٍ

You may now raise your head from genuflection, stand erect, and say the following:

سمع اللّه لمن حمده

You may then utter a Takbir statement and fall down for prostration with full submission and reverence. You may stretch your palms and put them on the ground before you put your knees on the ground. You may prostrate on a prostration-clay made of the soil taken from Imam al-Husayn’s tomb. While prostrating yourself, you should utter the statement of prostration once although it is favorable to repeat it seven, five, or three times. Before that, you may have said the following:

اَللّهُمَّ لَكَ سَجَدْتُ وَبِكَ آمَنْتُ وَلَكَ اَسْلَمْتُ وَعَلَيْكَ تَوَكَّلْتُ وَاَنْتَ رَبّى سَجَدَ وَجْهى لِلَّذى خَلَقَهُ وَشَقَّ سَمْعَهُ وَبَصَرَهُ اَلْحَمْدُ لِلَّهِ رَبِّ الْعالَمينَ تَبارَكَ اللّٰهُ اَحْسَنُ الْخالِقينَ

You may now say the prostration statement. Then, you may raise your head from the position of prostration and sit down. While doing this, it is recommended to utter the Takbir statement and to sit on your hip, saying the following:

اَسْتَغْفِرُ اللّٰهَ رَبّى وَاَتُوبُ اِلَيْهِ

You may also say the following:

اَللّهُمَّ اغْفِرْ لى وَارْحَمْنى وَاجْبُرْنى وَادْفَعْ عَنّى وَعافِنى اِنّى لِما اَنْزَلْتَ اِلَىَّ مِنْ خَيْرٍ فَقيرٌ تَبارَكَ اللّٰهُ رَبُّ الْعالَمينَ

You may then utter the Takbir statement and prostrate yourself again, doing the same as what you have done in the first prostration. You may then raise your head and sit for rest. You may then stand up saying,

بحول اللّه و قوّته اقوم و اقعد

When you stand erect, you should recite Surah al-Faatehah and another Surah, preferably Surah al-Tawheed, after which you may say the following three times:

كذلك اللّه ربى

You may then say the Takbir statement and raise your hands to the level of your face turning the inner surface (i.e. palm) of your hands towards the sky and combining all your fingers, except the thumb, together and say any of the Qunut supplications, preferably choosing words of praying for relief. After that, you may say the following:

اَللّهُمَّ اغْفِرْ لَنا وَارْحَمْنا وَعافِنا وَاعْفُ عَنّا فِى الدُّنْيا وَالاْخِرَةِ اِنَّكَ عَلى كُلِّ شَىْءٍ قَديرٌ

You may say the following thereafter:

اَللّهُمَّ مَنْ كانَ اَصْبَحَ وَلَهُ ثِقَةٌ اَوْ رَجآءٌ غَيْرُكَ فَاَنْتَ ثِقَتى وَرَجآئى يا اَجْوَدَ مَنْ سُئِلَ وَيا اَرْحَمَ مَنِ اسْتُرْحِمَ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَارْحَمْ ضَعْفى وَمَسْكَنَتى وَقِلَّةَ حيلَتى وَامْنُنْ عَلَىَّ بِالْجَنَّةِ طَوْلا مِنْكَ وَفُكَّ رَقَبَتى مِنَ النّارِ وَعافِنى فى نَفْسى وَفى جَميعِ اُمُورى بِرَحْمَتِكَ يا اَرْحَمَ الرّاحِمينَ.

It is advisable to spend much time in Qunut, since the supplications to be said in Qunut are too many.

You may then say the Takbir statement, bow down, and prostrate yourself as has been previously recommended.

Upon accomplishment of the two prostrations (of the second unit of prayer), you may sit down to utter the statements of tashahhud and Taslim. It is recommended to sit on your hips and to say the following before uttering the tashahhud statement:

بِسْمِ اللّٰهِ وَبِاللّٰهِ وَالاَسْمآءُ الْحُسْنى كُلُّها لِلَّهِ وَالْحَمْدُ لِلَّهِ وَخَيْرُ الاَسْمآءِ لِلَّهِ اَشْهَدُ اَنْ لا اِلْهَ اِلا اللّٰهُ

MERITS OF TAKIBAAT

When you accomplish the prayer, you may begin with saying the post-prayer supplications, litanies, and doxologies (ta’qib), because traditions have laid much stress on these.

In this respect, Almighty Allah has said (in the Holy Qur’an):

فَاِذا فَرَغْتَ فَانْصَبْ وَاِلى رَبِّكَ فَارْغَبْ

About the exegesis of these two holy verses, it is reported that when you accomplish your prayer, you should labor hard by engaging yourself with supplications and you should desire for your Lord by praying Him for granting you your requests and you should thus put your hope in none save Him.

Imam AliAmeer al-Momineen(a.s.) is reported to have said, “When you accomplish your prayers, you may raise your hands towards the sky and tire out yourself by praying Almighty Allah.”

As is inferred from traditions, post-prayer utterances increase sustenance. A believer is recorded as performer of prayers and is awarded the rewards of performing prayers as much as he engages himself with mentioning Almighty Allah after the prayer. A supplication that is said after obligatory prayers is preferred to supplications that are said after supererogatory prayers (Nafilah).

ETIQUETTES OF TAKIBAAT

‘Allamah al-Majlisi, may Allah have mercy upon him, says:

“As is inferred from the expression itself, ta’qib (post-prayer utterance) includes recitation of the Holy Qur’an, supplicating Almighty Allah, and reference to Him with statements of glorifying and praising Him that are conventionally connected (in time) to the obligatory prayer.

It is favorable that a post-prayer utterance be under the state of ritual ablution and while directing the face towards the kiblah direction. It is also better to sit in the position of uttering the tashahhud statement and not to speak while saying these post-prayer utterances, especially after the Isha’ (evening) Prayer.

Although some scholars have decided that all conditions of obligatory prayers must be met while saying the post-prayer utterances, it seems that the reward of doing the post-prayer (recommended) rites is given no matter what position the supplicant may take as long as he is engaged in reciting parts of the Holy Qur’an and saying supplications, even walking.”

The Infallible Imams (a.s.) are reported to have mentioned many supplications for the good of one’s worldly life and the Hereafter to be said after obligatory prayers. Actually, the obligatory prayers are the most honorable physical acts of worship; therefore, the utterances that follow them play a vital role in the perfection and completion of these prayers. They also raise the ranks, erase the punishments for evildoings, and contribute to winning one’s grants and needs. In view of all that, I am encouraged to mention some of these post-prayer utterances in this book, as quoted, mostly, from the two books of Bihar al-Anwar and al-Miqbas by ‘Allamah al-Majlisi, may Allah odorize his holy tomb.

Post-prayer utterances are of two categories; general and specific.

TASBIH AZ ZAHRA

The traditions, reported from the Holy Imams (a.s.) about the merit of Tasbih al-Zahra’, are too many to be counted. Imam al-Sadiq(a.s.) is reported to have said, “We order our boys to do Tasbih al-Zahra’ in the same effect that we order them to perform the obligatory prayers. Hence, you should abide by it, because misery will never find a way to a servant who constantly say it.”

According to validly reported traditions, the “frequent remembrance” that is mentioned and ordered in the Holy Qur’an indicates Tasbih al-Zahra’; therefore, whoever abides by it will have remembered Almighty Allah frequently and carried out the order decreed in this holy verse:

فاذكروا للّه ذكرا كثيرا

Through a valid chain of authority (i.e. sanad), Imam al-Baqir (a.s.) is reported to have said, “Whoever glorifies Almighty Allah with the doxology (Tasbih) of Fatimah (a.s.) and then ends it with imploring Almighty Allah’s forgiveness, Almighty Allah will forgive him. This doxology is one hundred (words) with tongues, but one thousand (rewards) in the Scale. It also dismisses Satan and pleases the Lord.”

Through an authentic (i.e. sahih) chain of authority, Imam al-Sadiq(a.s.) is reported to have said, “Whoever glorifies Almighty Allah with the doxology (Tasbih) of Fatimah (a.s.) before he extends his legs after an obligatory prayer, Almighty Allah will forgive him and Paradise will be absolutely decided for him.”

Through another valid (i.e. mu’tabar) chain of authority, Imam al-Sadiq(a.s.) is reported to have said, “The doxology of Fatimah al-Zahra’(a.s.) subsequent to every obligatory prayer is dearer to me than offering one thousand units of prayer every day.”

According to another validly reported tradition, Imam al-Baqir (a.s.) is reported to have said, “No statements of glorification and adoration through which Almighty Allah is worshipped can be better than the doxology of Fatimah (a.s.). If there had been any thing better than this, the Holy Prophet (s.a.w.a.) would certainly have given to Fatimah (a.s.).”

In conclusion, the traditions about the merits of Tasbih al-Zahra’are too numerable to be all mentioned in this book.

METHOD OF TASBIH AL-ZAHRA’

Although traditions have not mentioned a unanimous method of Tasbih al-Zahra’, the most famous and apparent method is as follows:

Repeat the following phrase thirty-four times:

الله اكبر

Repeat the following phrase thirty-three times:

الحمد لله

Repeat the following phrase thirty-three times:

سبحان الله

However, some traditions have mentioned that the last statement (i.e. subhana allahi) is preceded to the second (i.e. alhamdu lillahi). Some scholars have therefore tried to bring all the traditions to agreement, by saying that the earlier method may be said after the obligatory prayers while the latter may be said before sleep. However, the earlier method, which is the most famous, may be apparently applied before sleep and after obligatory prayers. It is a tradition (i.e. confirmedly recommended) to say the following statement after accomplishing Tasbih al-Zahra’:

لا اله الا الله

Imam al-Sadiq(a.s.) is reported to have said, “Whoever glorifies (Almighty Allah) with Tasbih al-Zahra’ after every obligatory prayer and follows it with la ilaha illaAllahu, Almighty Allah will forgive him.”

ROSARY MADE OF THE TURBAT OF IMAM AL HUSAYN (A)

It is most favorable to count the number of the statements of Tasbih al-Zahra’ with a rosary (subhah: a string of 100 beads) made of the soil of Imam al-Husayn’s tomb, which is a tradition in all religious rites. It is also recommended to carry at all times such a rosary, which protects from misfortunes and brings about endless rewards.

It is reported that the rosary of Lady Fatimah (a.s.) was made of woolen knotted string. She used to turn it with her hand while uttering statements of glorifying and professing Almighty Allah’s all-greatness. When Hamzah ibn ‘Abd al-Muttalib, may Allah be pleased with him, was martyred, she made a rosary from the soil of his tomb, and people followed her in that. When Imam al-Husayn the master of martyrs (a.s.) was martyred, people used rosaries made of the soil of his tomb. In this respect, the Awaited Imam (a.s.) is reported to have said, “Whoever forgets to mention Almighty Allah while having a rosary made of the soil of Imam al-Husayn’s tomb in the hand, the reward of remembrance will be recorded for him.”

Imam al-Sadiq(a.s.) is reported to have said, “A rosary that is made of the soil of Imam al-Husayn’s tomb glorifies Almighty Allah in the hand of its bearer although the bearer does not say anything.”

Imam al-Sadiq(a.s.) is also reported as saying, “Whoever turns a bead of a rosary made of the soil of Imam al-Husayn’s tomb and implores Almighty Allah’s forgiveness one time, Almighty Allah will record for him the reward of imploring His forgiveness seventy times. If one holds that rosary in the hand without saying anything, seven rewards for each bead will be recorded for him.”

According to another form of this tradition, “If one turns the bead uttering a statement of mentioning Almighty Allah, forty rewards for each bead will be recorded for him.”

It is also reported that the Paradisiacal Women (i.e. al-Hur al-’In), whenever they see an angel descending to the earth for any mission, ask him to bring them rosaries and prostration-clays made of the soil of Imam al-Husayn’s tomb.

In an authentic tradition, Imam Musa al-Kazim (a.s.) is reported to have said, “A true believer must not be lacking five things: a teeth-brushing stick (i.e. siwak), a comb, a prostration rug, a thirty-four bead rosary, and a ring whose stone is made of agate.”

Apparently, a pottery rosary is merited, too, although it is preferable that this rosary is made of fireless pottery.

Imam al-Sadiq(a.s.) is reported to have said, “Whoever glorifies Almighty Allah with a rosary of the clay of Imam al-Husayn’s tomb, Almighty Allah will record for him four hundred rewards, erase four hundred sins he has committed, grant him four hundred requests, and raise him four hundred ranks.”

It is also reported that the string of such rosaries may advisably be blue. Some narrations have suggested that it is better for women to use their fingertips in counting, but the narrations that have reported the recommendation of using rosaries made of clay are bigger in number and more authentic.

Second: It is recommended to utter the Takbir statement three times immediately after accomplishing any obligatory prayer, raising the hands to the level of the face at uttering each statement and then putting them down to the knees or a close place.

Ali ibn Tawus and Ibn Baabwayh (i.e. Shaykh al-Saduq) have reported through valid chains of authority that al-Mufaddal ibn ‘Umar asked Imam al-Sadiq(a.s.) to tell him why a performer of prayer, immediately upon the accomplishment of prayers, raises his hand three times while uttering the Takbir statement. The Imam (a.s.) said:

This is because when the Holy Prophet (s.a.w.a.) conquered Makkah, he led his companions in the Zohr (midday) prayer of that day near the Black Stone. When he accomplished the prayer, he raised his hands and uttered the Takbir statement three times. He then said:

لا اِلهَ اِلا اللّٰهُ وَحْدَهُ وَحْدَهُ وَحْدَهُ اَنْجَزَ وَعْدَهُ وَنَصَرَ عَبْدَهُ وَاَعَزَّ جُنْدَهُ وَغَلَبَ الاَحْزابَ وَحْدَهُ فَلَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيى وَيُميتُ وَهُوَ عَلى كُلِّ شَىْءٍ قَديرٌ

The Holy Prophet (s.a.w.a.) then faced his companions and said, “Do not miss uttering this Takbir statement after every obligatory prayer, for whoever does so after the accomplishment of the prayer and says these words, will have thanked Almighty Allah as exactly as required for He has strengthened Islam and its troops.”

According to an authentic tradition, when Imam al-Sadiq(a.s.) accomplished the prayer, he would raise the hands above the level of the head and supplicate Almighty Allah.

Imam Muhammad al-Baqir (a.s.) is reported to have said, “Whenever a servant (of God) raises the hands towards Almighty Allah, the Almighty would be too shy to make that hand return empty. Hence, whenever you supplicate Him, do not return your hands to their natural position before you pass them over your faces.”

Third: Through a valid chain of authority, Shaykh al-Kulayni reports Imam Muhammad al-Baqir (a.s.) as saying, “Whoever repeats this imploration of forgiveness three times after the obligatory prayer before he changes the position of his feet, Almighty Allah will forgive his sins even if they were as massive as foams of oceans:

اَسْتَغْفِرُ اللّٰهَ الَّذى لا اِلهَ اِلاّ هُوَ الْحَىُّ الْقَيُّومُ ذُوالْجَلالِ وَالاِكْرامِ وَاَتُوبُ اِلَيْهِ

According to another report, whoever says this imploration of forgiveness every day, Almighty Allah will forgive forty of his grand sins.

Fourth: Shaykh al-Kulayni reports Imam al-Sadiq(a.s.) as saying, “Do not miss saying the following guard-seeking supplication after each prayer:

اُعيذُ نَفْسى وَما رَزَقَنى رَبّى بِاللّٰهِ الْواحِدِ الصَّمَدِ الَّذى لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُوا اَحَدٌ وَاُعيذُ نَفْسى وَما رَزَقَنى رَبّى بِرَبِّ الْفَلَقِ مِنْ شَرِّ ما خَلَقَ وَمِنْ شِرِّ غاسِقٍ اِذا وَقَبَ وَمِنْ شَرِّ النَّفّاثاتِ فِى الْعُقَدِ وَمِنْ شَرِّ حاسِدٍ اِذا حَسَدَ وَاُعيذُ نَفْسى وَما رَزَقَنى رَبّى بِرَبِّ النّاسِ مَلِكِ النّاسِ اِلهِ النّاسِ مِنْ شَرِّ الْوَسْواسِ الْخَنّاسِ الَّذى يُوَسْوِسُ فى صُدُورِ النّاسِ مِنَ الْجِنَّةِ وَالنّاسِ

Fifth: In a valid tradition, al-Kulayni has reported on the authority of Ali ibn Mahziyar that Muhammad ibn Ibrahim wrote the following letter to (Imam) Abu’l-Hasan al-Naqi(a.s.): “If you do not mind, sir; teach me a supplicatory prayer that I may say after my prayers and due to which Almighty Allah may give me together the wealth of this worldly life and the goodness of the Hereafter.” Replying him, the Imam (a.s.) wrote back, “You may say (the following):

اَعُوذُ بِوَجْهِكَ الْكَريمِ وَعِزَّتِكَ الَّتى لا تُرامُ وَقُدْرَتِكَ الَّتى لا يَمْتَنِعُ مِنْها شَىْءٌ مِنْ شَرِّ الدُّنْيا وَالاْخِرَةِ وَمِنْ شَرِّ الاَوْجاعِ كُلِّها.

According to other forms of the tradition, the following has been added to the supplicatory prayer:

وَلا حَوْلَ وَلا قُوَّةَ اِلاّ بِاللّٰهِ الْعَلِىِّ الْعَظيمِ

Sixth: Al-Kulayni and Ibn Baabwayh have both reported through authentic and inauthentic chains of authority that Imam al-Baqir and Imam al-Sadiq(a.s.) said, “The least acceptable supplicatory prayer to be said after obligatory prayers is the following:

اَللّهُمَّ اِنّى اَسْئَلُكَ مِنْ كُلِّ خَيْرٍ اَحاطَ بِهِ عِلْمُكَ وَاَعُوذُ بِكَ مِنْ كُلِّ شَرِّ اَحاطَ بِهِ عِلْمُكَ اَللّهُمَّ اِنّى اَسْئَلُكَ عافِيَتَكَ فى اُمُورى كُلِّها وَاَعُوذُ بِكَ مِنْ خِزْىِ الدُّنْيا وَعَذابِ الاْخِرَةِ.

According to Ibn Baabwayh’s report of the same tradition, you may begin the aforesaid supplicatory prayer with the following statement:

اَللّهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ

Seventh: It is a strongly confirmed tradition to say the following supplicatory prayer upon the accomplishment of prayers:

اَللّهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَاَجِرْنى مِنَ النّارِ وَاَدْخِلْنِى الْجَنَّةَ وَزَوِّجْنىِ الْحُورَ الْعينَ

According to a valid tradition, Imam AliAmeer al-Momineen(a.s.) is reported to have said, “A servant (of Allah) must not finish his prayer before beseeching Allah to grant him Paradise, save him from Hellfire, and give him in marriage the Paradisiacal women.”

MERITS OF RECITING AYAH KURSI (2: 255), AYAH AL SHAHADAH, AYAH AL MULK AFTER EVERY NAMAZ

Eighth: Through an authenticated (i.e. muwaththaq) chain of authority, Imam al-Sadiq(a.s.) is reported to have said:

When the following verses (of the Holy Qur’an) were ordered by Allah, the Almighty and Majestic, to descend to the earth, they held fast to the Divine Throne and said, “O Lord! Where are ordering us to descend? Is it to the people of evildoings and sins?” Therefore, Allah, the Almighty and Majestic, revealed to them, saying, “Descend! By My Almightiness and Majesty I take this oath; no one of Muhammad’s family and their adherents (Shi’ah) reads you but that I shall most certainly look at him with my Hidden Eye seventy times every day. In each look, I settle seventy of his needs and accept him despite of his acts of disobedience (to Me).”

According to another form of the same tradition, Almighty Allah has said, “Whoever recites these verses immediately after each prayer, I will allow him to dwell under the shed of My Sacredness despite of his acts of disobedience to Me. If I do not do that, I will settle seventy of his needs every day, the least of which is that I forgive his sins. If I do not do that either, I will protect him from Satan and from every enemy of his, I will grant him victory against these enemies, and nothing will prevent him from entering Paradise except death.”

These verses are the following:

(1) Surah al-Faatehah.

(2) Ayah al-Kursi along with the two verses (2:255-257)

(3) Verses of Bearing Witness (Ayah al-Shahadah; 3:18-19):

شَهِدَ اللّٰهُ اَنَّهُ لا اِلهَ اِلاّ هُوَ وَالْمَلاَّئِكَةُ وَاُولُوا الْعِلْمِ ق آئِما بِالْقِسْطِ لا اِل هَ اِلاّ هُوَ الْعَزيزُ الْحَكيمُ اِنَّ الدّينَ عِنْدَ اللّٰهِ الاِسْلامُ وَمَا اخْتَلَفَ الَّذينَ اُوتُوا الْكِتابَ اِلاّ مِنْ بَعْدِ مآ جآئَهُمُ الْعِلْمُ بَغْيا بَيْنَهُمْ وَمَنْ يَكْفُرْ بِاياتِ اللّٰهِ فَاِنَّ اللّٰهَ سَريعُ الْحِسابِ

(4) Verses of Kingdom (Ayah al-Mulk; 3:26-27):

قُلِ اللّهُمَّ مالِكَ الْمُلْكِ تُؤْتِى الْمُلْكَ مَنْ تَشآءُ وَ تَنْزِعُ الْمُلْكَ مِمَّنْ تَشآءُ وَتُعِزُّ مَنْ تَشآءُ وَتُذِلُّ مَنْ تَشآءُ بِيَدِكَ الْخَيْرُ اِنَّكَ عَلى كُلِّ شَىْءٍ قَديرٌ تُولِجُ اللَّيْلَ فِى النَّهارِ وَتُولِجُ النَّهارَ فِى اللَّيْلِ وَتُخْرِجُ الْحَىَّ مِنَ الْمَيِّتِ وَتُخْرِجُ الْمَيِّتَ مِنَ الْحَىِّ وَتَرْزُقُ مَنْ تَشآءُ بِغَيْرِ حِسابٍ

MERITS OF RECITING AYAH KURSI AFTER EVERY NAMAZ

Through a valid chain of authority, Imam Musa ibn Ja’far (a.s.) is reported to have said, “Whoever recites Ayah al-Kursi after every prayer will not be afflicted by stings of stingers.”

According to another validly reported tradition, Imam al-Kazim (a.s.) is reported to have quoted the Holy Prophet (s.a.w.a.) as saying to Imam Ali(a.s.), “O Ali! Keep on reciting Ayah al-Kursi after every obligatory prayer, because not everyone keeps on reciting it save a prophet, a veracious person, or a martyr.”

The Holy Prophet (s.a.w.a.) is reported to have said, “Whoever recites Ayah al-Kursi after every prayer, nothing will prevent him from entering Paradise except death.”

According to another tradition, “Whoever recites Ayah al-Kursi after obligatory prayers will have his prayers accepted, will be in the security of Allah, and will be saved by Almighty Allah from misfortunes and sinning.”

DUA SHAYBAH AL HUDHALI

Ninth: Al-Kulayni, Ibn Baabwayh, and others have reported through valid chains of authority that Imam Muhammad al-Baqir (a.s.) related the following:

One day, a man called Shaybah al-Hudhali came to the Holy Prophet (s.a.w.a.)and asked, “O Allah’s Messenger, I am an old man; I am too old and too weak to do acts of worship that I used to do, such as prayers, fasting, going on Hajj, and jihad. So, please teach me some words by which Almighty Allah will benefit me and make them as easy as possible for me.”

The Holy Prophet (s.a.w.a.) asked the man to repeat his request three times. Then the Holy Prophet (s.a.w.a.) answered, “All trees and rocks around you have wept for you out of mercy. When you accomplish the Dawn Prayer, you may repeat the following doxology ten times:

سُبْحانَ اللّٰهِ الْعَظيمِ وَبِحَمْدِهِ وَلا حَوْلَ وَلا قُوَّةَ اِلاّ بِاللّٰهِ الْعَلِىِّ الْعَظيمِ

If you say so, Allah, the Almighty and Majestic, will save you from blindness, lunacy, leprosy, poverty, and senility.”

The man said, “This was for worldly affairs; what do you have for me for the Hereafter?”

The Holy Prophet (s.a.w.a.) said, “You may say the following supplicatory prayer after accomplishing every prayer:

اَللّهُمَّ اهْدِنى مِنْ عِنْدِكَ وَاَفِضْ عَلَىَّ مِنْ فَضْلِكَ وَانْشُرْ عَلَىَّ مِنْ رَحْمَتِكَ وَاَنْزِلْ عَلَىَّ مِنْ بَرَكاتِكَ

If this man comes on the Resurrection Day abiding by these supplicatory prayers without neglecting them deliberately, all the eight gates of Paradise will be opened before him so that he can enter from any gate he wishes.”

However, according to another tradition that is reported through valid chains of authority, a different supplicatory prayer has been mentioned.