Mafatih al-Jinan (Keys to Heavens): Arabic-English

Mafatih al-Jinan (Keys to Heavens): Arabic-English0%

Mafatih al-Jinan (Keys to Heavens): Arabic-English Author:
Category: Supplications and Ziyarat

Mafatih al-Jinan (Keys to Heavens): Arabic-English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

Author: Sheikh Abbas Al-Qummi
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Mafatih al-Jinan (Keys to Heavens): Arabic-English
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Mafatih al-Jinan (Keys to Heavens): Arabic-English

Mafatih al-Jinan (Keys to Heavens): Arabic-English


This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought


We worked on this book in several formats, because there was not any English translation of this book free downloadable in word, html and pdf as we have been searching it since last year except some parts of it on some sites.

The method of our work was as following:

1- We took the software (android) of Mafatih from the version of

2- We transfered all parts even page by page into html format by sending one by one of them by sharing on our email:

3- Then, we pasted them into unformatted text, and started to recheck whether there is any error or not, so, we found out that Surah al-Rum has only 26 verses, and like other errors.

4- We saw that this version does has not any chapterizing, so, we chapterized it according to the original text of Persian and then Arabic Translation of it.

5- .....


Despite of all we have done, if you see any error, please inform us on our email mentioned above, we welcome it and will try to recorrect as soon as possible.


May Allah accept our endeavours in His path, Amen!

Good Luck


Second: Quoted from al-Kafitoo, the Holy Prophet (s) is reported to have said, “Whoever recites the first four verses of Surah al-Baqarah, Ayah al-Kursi and the two verses following it, and the last three verses of the same Surah, will not experience any misfortune in himself and in his property; will not be contacted by Satan; and will not forget the Holy Qur’an.”

Third: Shaykh al-Kulayni, in al-Kafi, has quoted Imam Muhammad al-Baqir (‘a) as saying, “Whoever recites Surah al-Qadr with audible tone, will be regarded as one who unsheathes his sword (in a battle for the sake of Almighty Allah); whoever recites it in an inaudible tone, will be regarded as one whose blood has been shed for the sake of Almighty Allah; and whoever repeats it ten times, one thousand of his sins will be forgiven.”


Fourth: Shaykh al-Kulayni, in al-Kafi, has quoted Imam Ja’far al-Sadiq (‘a) as saying, “My father used to say: Surah al-Tawhid is a third of the Qur’an and Surah al-Kafirun is a quarter.”

Fifth: Imam Musa al-Kazim (‘a) is reported to have said, “Whoever recites Ayah al-Kursi before going to sleep, will be saved from hemiplegia (i.e. paralysis of one side of the body) by the permission of Allah. Whoever recites it after each obligatory prayer, will not be harmed by poisonous stings.”

Imam al-Kazim (‘a) is also reported to have said, “Whoever places (the recitation of) Surah al-Tawhid between him and any tyrannical person, Almighty Allah will save him from that person. Whoever recites Surah al-Tawhid in front of him, to his backside, to his right side, and to his left side, Almighty Allah will provide him with his good things and will prevent his evil things to reach him.”

Imam al-Kazim (‘a) is also reported to have said: If you fear something, You may recite any one hundred verses of the Holy Qur’an and then repeat this prayer three times:

اللّهمّ اكشف عنّى البلاء

Sixth: Shaykh al-Kulayni, in al-Kafi, has quoted Imam Ja’far al-Sadiq (‘a) as saying, “Whoever believes in Allah and in the Last Day (of Resurrection) must not abandon reciting Surah al-Tawhid after the accomplishment of each obligatory prayer, because whoever recites it, Almighty Allah will give him the welfare of this world and the welfare of the other world altogether and will forgive him, his parents, and his descendants.”

Seventh: Imam al-Sadiq (‘a) is also reported as saying, “Whoever recites Surah al-Takathur (No. 102) before going to sleep, will be saved from the interrogation in grave.”


Eighth: Imam al-Sadiq (‘a) is also reported to have said, “If you recite Surah al-Fatihah seventy times on a dead person, it will not be surprising if life is breathed into him again.”

Ninth: Imam Musa al-Kazim (‘a) is reported to have said, “A tremendous reward will be recorded for boys who recite Surah al-Falaq and Surah al-Nas three times and Surah al-Tawhid one hundred times every night. If this is unfeasible, it will be sufficiently acceptable to recite Surah al-Tawhid fifty times instead of one hundred. A boy who keeps on this manner continuously on a regular basis (or one keeps on reciting them on behalf of the boy), will be under divine protection up to his death.”

Tenth: Shaykh al-Kulayni has reported that Imam Ja’far al-Sadiq (‘a) said to al-Mufazzal: You may guard yourself from all people by bismillahi alrrahmani alrrahimi and by Surah al-Tawhid, which you may recite in front of you, to your backside, to your right side, to your left side, over you, and beneath you. If you are summoned by a tyrannical ruler, you may recite it three times the moment you look at him, grasping on your left hand. You may keep on so until you leave.

Explanation: To grasp on the left hand may stand for keeping the fingers joined together, or the expression, as understood by some scholars, may stand for keeping on reciting the Surah repeatedly until one leaves that place.


Eleventh: According to a narration, Imam ‘Ali Amir al-Mu’minin (‘a) is reported to have advised of reciting these Qur’anic verses for security against burning and drowning:

اَللَّهُ الَّذى نَزَّلَ الْكِتابَ وَ هُوَ يَتَوّلَىَ الصّالِحينَ وَ ما قَدَرُوا اللّٰهَ حَقَّ قَدْرِهِ وَالاَرْضُ جَميعاً قَبْضَتُهُ يَوْمَ الْقِيمَةِ وَالسَّمواتُ مَطْوِيّاتٌ بِيَمينِهِ سُبْحانَهُ وَ تَعالى عَمّا يُشْرِكُونَ


The following Qur’anic verse may be recited in the right ear of a riding animal that prevents its owner from riding it:

و له اسلم من فى السّموات و الارض طوعا و كرها و اليه يرجعون.


When a wild land where beasts live is entered, it is advised to recite these holy verses:

لَقَدْ جائَكُمْ رَسُولٌ مِنْ اَنْفُسِكُمْ عَزيزٌ عَلَيْهِ ما عَنِتُّمْ حَريصٌ عَلَيْكُمْ بِالْمُؤْمِنينَ رَؤُفٌ رَحيمٌ فَاِنْ تَوَلَّوْا فَقُلْ حَسْبِىَ اللّٰهُ لا اِلهَ اِلاّ هُوَ عَلَيْهِ تَوَكَّلْتُ وَ هُوَ رَبُّ الْعَرْشِ الْعَظيمِ


To restore a lost animal, it is advised to recite Surah Yasin in a two-unit prayer and then this supplicatory prayer may be said:

يا هادى الضّالّة علىّ ضالّتى

To restore a fugitive servant, it is advised to recite this holy verse:

او كظلمات فى بحر لجىّ،يغشاه موج من فوقه موج تا و من لم يجعل اللّه له نور فما له من نور.


To be secured against thieves, it is advised to recite these Qur’anic verses before going to sleep:

قُلِ ادْعُوا اللَّـهَ اَوِ ادْعُوا الرَّحْمَـٰنَ اَيًّا مَّا تَدْعُوا فَلَهُ الْاَسْمَاءُ الْحُسْنَىٰوَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَابْتَغِ بَيْنَ ذَٰلِكَ سَبِيلًا وَقُلِ الْحَمْدُ لِلَّـهِ الَّذِي لَمْ يَتَّخِذْ وَلَدًا وَلَمْ يَكُن لَّهُ شَرِيكٌ فِي الْمُلْكِ وَلَمْ يَكُن لَّهُ وَلِيٌّ مِّنَ الذُّلِّ وَكَبِّرْهُ تَكْبِيرًا


Twelfth: Imam al-Sadiq (‘a) is reported to have said, “Never be weary of reciting Surah al-Zalzalah (No. 99) frequently, because whoever recites this Surah in his supererogatory prayers, will be saved by Allah the Almighty and All-exalted from being hit by an earthquake and will not be caused to die because of an earthquake, a thunderbolt, or any other natural catastrophes; rather, he will die naturally. When he dies, a noble angel will come to him from the side of the Lord, sit at the side of his head, and say to the Angel of Death, ‘Be lenient while grasping the soul of this friend of Allah, for he used to refer to the Lord very much.’ Therefore, the Angel of Death will take out the soul of that servant as leniently as possible so that he will suffer from the least agonies of death. Then, his soul will be escorted by seventy thousand angels to Paradise at the least time.”

As a margin, the following has been added: “The covering will be removed from the sight of this servant so that he will see his places in Paradise.”


Thirteenth: Al-Kulayni has reported Imam Muhammad al-Baqir (‘a) as saying, “Surah al-Mulk is the preventing Surah; it prevents from the chastisement in graves… etc.”

Fourteenth: Imam al-Baqir (‘a) is also reported to have said: A copy of the Holy Qur’an fell in a sea. When it was taken out, the entire inscription had gone except this holy verse:

الا الى اللّه تصيرا الامور.

Fifteenth: Shaykh al-Kulayni has also reported the following instruction from Zurarah:

In the second third of one of the nights of Ramazan, You may hold a copy of the Holy Qur’an, open it, put it before your hands, say this supplicatory prayer, and upon accomplishment, pray Almighty Allah for whatever you need:

اللّهمّ انّى اسالك بكتابك المنزل‏ و ما فيه و فيه اسمك الاعظم الاكبر،و اسماؤك الحسنى،و ما يخاف و يرجى ان‏ تجعلنى من عتقائك من النّار


Sixteenth: Al-Kaf’ami, in his book entitled al-Misbah, and al-Muhaddith al-Fayz, in his book entitled Khulasat al-Adhkar, have said the following:

In some books written by Imamiyyah scholars, we have found that whoever wishes to see in dream one of the Prophets, one of the Holy Imams, one of people, or one of his parents, may recite Surah al-Shams (No. 91), Surah al-Layl (No. 92), Surah al-Qadr, Surah al-Kafirun, Surah al-Tawhid, Surah al-Falaq, and Surah al-Nas. Then, he may repeat Surah al-Tawhid one hundred times, repeat the invocation of Allah’s blessings upon the Holy Prophet and his Household one hundred times, and having performed the ritual ablutions (i.e. wuzu’) sleeps on his right side. If he does, he will see in dream whomever Allah wants him to see and talk with whomever Allah wants him to talk with.

According to another copy, one may do all the previous at seven (successive) nights after saying this supplicatory prayer:

اَللّهُمَّ اَنْتَ الْحَىُّ الَّذى لايُوصَفُ وَالاْيمانُ يُعْرَفُ مِنْهُ مِنْكَ بَدَتِ الاَشْياءُ وَ اِلَيْكَ تَعُودُ فَما اَقْبَلَ مِنْها كُنْتَ مَلْجَاَهُ وَ مَنْجاهُ وَ ما اَدْبَرَ مِنْها لَمْ يَكُنْ لَهُ مَلْجَاءٌ وَلامَنْجامِنْكَ اِلاّ اِلَيْكَ فَاَسْئَلُكَ بِلا اِلهَ اِلاّ اَنْتَ وَ اَسْئَلُكَ بِبِسْمِ اللّٰهِ الرَّحْمنِ الرَّحيمِ وَ بِحَقِّ حبيبِكَ مُحَمَّدٍ صَلَّى اللّٰهُ عَلَيْهِ وَ آلِهِ سَيِّدِ النَّبِيّينَ وَ بِحَقِّ عَلىٍّ خَيْرِ الْوَصِيّينَ وَ بِحَقِّ فاطِمَةَ سَيِّدَةِ نِسآءِ الْعالَمينَ وَ بِحَقِّ الْحَسَنِ وَالْحُسَيْنِ اللَّذَيْنِ جَعَلْتَهُما سَيِّدَىْ شَبابِ اَهْلِ الْجَنَّةِ عَلَيْهِمْ اَجْمَعينَ السَّلامُ اَنْ تُصَلِّىَ عَلى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اَنْ تُرِيَنى مَيِّتى فِى الْحالِ الَّتى هُوَ فيها

Seventeenth: The author of Khulasat al-Adhkar has also reported the following from some books:

In the book entitled al-Akhlaq al-Hamidah and written by Muhammad ibn Jarir al-Tabari, I have seen this narration: Harith ibn Rawh has reported on the authority of his father on the authority of his grandfather who said to his sons: If you are attacked by a distressing matter, do not go to sleep before you make sure that your bodies, beds, and blankets are pure. While avoiding sleeping with any woman (i.e. the wife), you may recite Surah al-Shams and Surah al-Layl seven times each. After that, you may say this supplicatory prayer:

اللّهمّ اجعل لى من امرى هذا فرجا و مخرجا

Once you do so, you will see in your dreams one who guides you how to find a way out from the distressing issue, either at this very night, or the third, or at the fifth (I, the reporter, think that he also added the seventh night).


In addition, other scholars have added Surah al-®uha (No. 93) and Surah al-Inshirah (No. 94) to be recited after the abovementioned ones.

The author of al-Jawahir al-Manthurah (i.e. ‘Abd al-Hasib ibn Ahmad al-’Alawi) says: Whoever wants to see his request in dream, my recite before going to sleep Surah al-Shams, Surah al-Layl, Surah al-Tin (No. 95), Surah al-Tawhid, Surah al-Falaq, and Surah al-Nas; each one seven times, and must purify himself ceremonially and sleep in a pure place, putting on a pure dress, turning his face towards the kiblah direction, and sleep on his right side, just like the dead in their tombs. He may then intend what he wants. If he does not see what he has asked for in dream at the first night, he will see it in the coming seven nights.

This direction is said to have been carried out by some people and they succeeded in winning their requests.


Eighteenth: In the book of Khulasat al-Adhkar too, Lady Fatimah al-Zahra’ (‘a) is reported to have said: I had just spread out my bed when my father the Holy Prophet (s) visited me. “Fatimah,” he said. “Do not go to sleep before You do four things:

(1) recite the Holy Qur’an entirely,

(2) make all prophets to intercede for you,

(3) win the pleasure of all believers with you, and

(4) win the reward of one hajj and one ‘umrah.”

I answered, “Allah’s Messenger, you have just ordered me to do four things none of which I can do while I am in this situation of mine!”

With smile, the Holy Prophet (s) said, “If you recite Surah al-Tawhid three times, you will be decided as having recited the Holy Qur’an entirely. If you invoke Almighty Allah’s blessings upon me and the prophets who came before me, we all will intercede for you on the Resurrection Day. If you implore Almighty Allah’s forgiveness for the believers, they all will be pleased with you. If you repeat these four doxological statements, you will be decided as having performed hajj and ‘umrah:

سبحان اللّه و الحمد للّه‏ و لا اله الاّ اللّه و اللّه اكبر حجّ و عمره كرده‏اى.


Shaykh al-Kaf’ami, may Allah have mercy on him, has reported that whoever repeats this devotional statement three times before going to sleep, will be regarded as if he has offered one thousand units of prayer:

يفعل اللّه ما يشاء بقدرته و يحكم ما يريد بعزّته.


Nineteenth: In the book of Khulasat al-Adhkar too, this supplicatory prayer is reported to be said before reading (a book or the like):

اَللّهُمَّ اَخْرِجْنى مِنْ ظُلُماتِ الْوَهْمِ وَ اَكْرِمْنى بِنُورِ الْفَهْمِ اَللّهُمَّ افْتَحْ عَلَيْنا اَبْوابَ رَحْمَتِكَ وَانْشُرْ عَلَيْنا خَزائِنَ عُلُومِكَ بِرَحْمَتِكَ يا اَرْحَمَ الرّاحِمينَ


Twentieth: Imam Muhammad al-Jawad (‘a) is reported to have instructed the man who had sent him a letter, complaining about the accumulation of debts, to implore Almighty Allah’s forgiveness and to make his tongue always wet by reciting Surah al-Qadr.


Twenty-first: According to a narration, al-Mufazzal complained to Imam al-Sadiq (‘a) about dyspnoea (difficulty in breathing or shortness of breath), adding, “Whenever I walk, I feel difficulty in breathing; therefore, I would have to sit down for rest.” Instructing him, Imam al-Sadiq (‘a) said, “Drink from the urination of camels so that this disease will be calmed down.”

According to another tradition, a man complained to Imam al-Sadiq (‘a) about coughing, and the Imam (‘a), leading him to a medication, said, “Put in the palm of your hand an amount of lovage (a medicinal herb) and a similar amount of sugar and then swallow the mixture for one or a couple of days.” The man said, “I needed to do this one time only, and I was healed.”


Twenty-second: Imam ‘Ali Amir al-Mu’minin (‘a) is reported to have said: Jesus the son of Mary (‘a) passed by a village and noticed that the faces of its inhabitants were yellowish and their eyes were dark. They therefore complained to him about the many ailments from which they were suffering. Prophet Jesus (‘a) said to them, “This is because you eat the meat of camels before you wash it. No animal departs this life unless impurity associates it.” When they followed his instruction and started washing the meat before they would cook it, they recovered their health and got rid of the past ailments.”

Passing by another village, Prophet Jesus (‘a) noticed that the teeth of its inhabitants were decayed and their faces were swollen. He thus said to them, “When you sleep, keep your mouths open and do not shut them.” As they followed his instruction, their disease disappeared.


Twenty-third: Imam Muhammad al-Baqir (‘a) is reported to have said: Whenever you see a diseased or defected person, you should repeat this saying three times inaudibly, without letting him hear what you say. Ifyou say so, you will not be affected by that disease or defect:

الحمد للّه الّذى عافانى ممّا اتلاك به و لو شاء فعل‏

According to another tradition, the following statement should be said at such situations:

الحمد للّه الّذى عافانى ممّا ابتلاك به،و فضّلنى عليك و على كثير ممّن خلق.

It is also required to say this statement as inaudibly as possible so that the defected person would not hear you.


Twenty-fourth: Imam Ja’far al-Sadiq (‘a) is reported to have said: When a woman is pregnant and after the passage of four months of her pregnancy, you (i.e. her husband) may turn her face towards the kiblah direction, recite Ayah al-Kursi, strike her side with your hand, and say this:

اللّهمّ انّى قد سمّيته محمّدا

If you do, Almighty Allah will decide the fetus to be male. If you name him Muhammad, he will be blessed. If you do not name him so, the matter will be up to Almighty Allah; if He wills, He will take him from you, and if He wills, He may keep him as gift from Him to you.


Twenty-fifth: It is reported that the following statement should be said at slaughtering the animal that is offered as sacrifice in the name of the newborn:

بسم اللّه و باللّه،اللّهمّ عقيقة عن

new born's name should be mentioned

لحمها بلحمه،و دمها بدمه و عظمها بعظمه،اللّهمّ اجعلها وقاء لال محمّد عليه و اله السّلام.

According to another tradition, this devotional statement may be said at slaughtering an animal as oblation to Almighty Allah for the newborn:

يا قَوْمِ اِنّى بَرىٌ مِمّا تُشْرِكُونَ اِنّى وَجَّهْتُ وَجْهِىَ لِلَّذى فَطَرَ السَّمواتِ وَالاَرْضَ حَنيفاً مُسْلِماً وَ ما اَنَا مِنَ الْمُشْرِكينَ اِنَّ صَلوتى وَ نُسُكى وَ مَحْياىَ وَ مَماتى لِلَّهِ رَبِّ الْعالَمينَ لا شَريكَ لَهُ وَ بِذلِكَ اُمِرْتُ وَ اَنَا مِنَ الْمُسْلِمينَ اَللّهُمَّ مِنْكَ وَ لَكَ بِسْمِ اللّٰهِ وَ بِاللّٰهِ وَاللّٰهُ اَكْبَرُ اَللّهُمَّ صَلِّ عَلى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ تَقَبَّلْ مِنْ فُلانِ بْنِ فُلانٍ

mention the name of the newborn and his father's name

After this, one may slaughter the offered animal.


In his book entitled al-Hilyah, ‘Allamah (i.e. well-versed scholar) al-Majlisi says: Oblation for newborns is a confirmed Prophetic tradition, yet for those who are solvent enough to slaughter an animal. However, some scholars have deemed it obligatory. It is more preferable to slaughter the oblatory animal on the seventh day of the newborn’s birth. For fathers, it is a confirmed and highly recommended act. If fathers abandon offering such oblation until the newborn attains maturity, then this act becomes recommended to the mature boy as long as he is alive.

According to many traditions, slaughtering an animal as oblation for the newborn is obligatory on their fathers. Other traditions maintain that each newborn is subject to oblation; if no oblation is offered for him, he may be exposed to various ordeals, including death.

Imam al-Sadiq (‘a) is reported to have said, “Oblation for the newborn is required by the solvent fathers. As for the insolvent fathers, they must offer an oblation for their newborns once they can. However, if they cannot afford oblation, they are then exempted. If a father has neglected to offer an animal as an oblation for his newborn, but he then offered an animal as sacrifice in the season of the ritual hajj, this offering will be acceptable as compensatory for the oblation.”

According to another tradition, Imam al-Sadiq (‘a) was asked if it is acceptable to offer an oblation for the newborn who dies on the seventh day of his age, the Imam (‘a) answered, “If the newborn dies before the midday of the seventh day of his age, no oblation is required for him; but if he dies after that, then it is required to offer an oblation for him.”

According to another considerably reported tradition, ‘Umar ibn Yazid once said to Imam al-Sadiq (‘a), “In fact, I do not know whether my father did offer as an oblation for me or not.” The Imam (‘a) ordered him to offer an animal as an oblation for him. So, ‘Umar did while he was old.

According to another acceptably reported tradition, Imam al-Sadiq (‘a) has said, “On the seventh day of the age of a male newborn, it is advised to give him a name, to offer an oblation for him, to shave the hair of his head, and to give as alms silver in the same weight of the newborn’s shaved hair. The leg and thigh of the slaughtered animal that was offered as an oblation for the newborn should be gifted to the midwife who has helped his mother give birth to him. The rest of the meat of the animal should be served as food for people and should be given as alms.”

According to another authenticatedly reported tradition, Imam al-Sadiq (‘a) has said, “When a male or female baby is born, the father is advised to offer a female sheep or a camel as an oblation for him/her on the seventh day of his/her age. On the same day, you should give him/her a name, shave the hair of his/her head, and give as alms silver or gold that is in the weight of the shaved hair.”

According to another tradition, the midwife should be given a quarter of the meat of the slaughtered sheep. If his mother has given birth to him without the assistance of a midwife, then the mother should give a quarter of the meat of the slaughtered sheep to any one she likes. From the meat of the slaughtered sheep, ten Muslim persons should be served. Of course, the more the better. The father must not eat from the meat of the slaughtered sheep. If the midwife is Jew, she should be given the value of a quarter of the meat of the slaughtered sheep.

According to another tradition, the midwife should be given one third of the meat of the sheep that was offered as an oblation for the newborn.

However, it is well known among master jurisprudents that the animal that should be offered as oblation for the newborns must be either a camel, a female sheep, or a goat.

Imam al-Baqir (‘a) is reported to have said, “On the days of the birth of Imam al-Hasan and Imam al-Husayn (‘a), the Holy Prophet (s) uttered the adhan statements in their ears. On their seventh day, Lady Fatimah (‘a) offered a female sheep as an oblation for them. She gave the midwife a leg of the sheep and one dinar (which is equal to one mitigal of gold).”

The animal to be offered as an oblation for the newborns is necessarily a more than five year old camel, a more than one year old goat, or a six month old sheep, although it is preferable that the sheep be seven month old.

If the animal is male, it must not be castrated (i.e. its testicles have been removed) and, preferably, its testicles are not pressed. Its horn must be sound; that is, its horns must not be broken to the root. Likewise, its ears must be sound and it must be neither extremely skinny, blind, nor too cripple to be ridden.

On the other hand, according to a tradition of a considerable chain of authority, Imam al-Sadiq (‘a) has said, “The laws that are appertained to the animals that are offered as sacrifice in the hajj season (i.e. uzhiyah) are not applicable to the animals that are offered as oblation for the newborns (i.e. ‘aqiqah).”

Accordingly, it is acceptable to offer any sheep as oblation, no matter what its specifications would be, since the most important point in this issue is the meat of the slaughtered animal. Thus, the fleshier the better.

As a famous rule among master jurisprudents, it is recommended for fathers to offer oblation for their male newborns and it is recommended for mothers to offer oblation for their female newborns.

As much as I known, it is better for fathers to offer oblations for their male and female newborns, as is understood from many considerably reported traditions. Anyhow, there is no objection if a female offers oblations for both male and female newborns.

It is confirmedly recommended that the parents should not eat from the meat of the animals offered by them as oblation for their newborns. More preferably, the parents should not eat from any food one of its ingredients is any part of the meat of the oblatory animal. It is more discommended for mothers to eat from such meat than fathers. It is also preferable that none of the parents’ dependants should eat from the meat of such animals.

It is also confirmedly recommended that the meat of the oblatory animal is cooked before it is given as alms. In other words, the meat of the oblatory animal must not be given as alms while it is raw and uncooked; rather, it must be at the least cooked with water and salt, although it is likely preferable to cook the meat of such animals with water and salt only. At any rate, there is no objection if the raw meat of the oblatory animal is given as alms.

Even if a father cannot find any animal to offer as oblation for his newborn, it is not excusable to give its value as alms; rather, he must wait until such animals be available.

It is also not conditional that only poor people are invited to eat from the meat of oblatory animals, although it is more preferable to restrict the invitation to the righteous and poor people.

Commenting on this topic, I, the author of this book, would like to add the following: As an approved law by the majority of scholars, it is discommended to break the bones of the animals that are offered as oblation for the newborns. This law, however, is not contradicted by the reported tradition that involves that the bones of such animals may be broken, their meat may be cut into pieces, and it is lawful to do any thing to these animals after they have been slaughtered (legally).

The author of Jawahir al-Kalam (namely; Shaykh Muhammad Hasan al-Najafi al-Jawahiri) says, “The people of Iraq claim that it is recommended to put the bones of an oblatory animal in a white piece of clothes, tie it, and bury it. In fact, I have not seen any reported text confirming this claim. After all, Almighty Allah knows best.”


Twenty-sixth: Imam al-Sadiq (‘a) is reported to have said:

These words should be said before circumcising any boy. However, if one neglects saying these words, he must say them before the boy attains maturity. If he does, the boy will be saved from the heat of iron (i.e. being killed by a sword or the like):

اَللّهُمَّ هذِهِ سُنَّتُكَ وَ سُنَّةُ نَبِيِّكَ صَلَواتُكَ عَلَيْهِ وَ آلِهِ وَاتِّباعٌ مِنّا لَكَ وَ لِنَبِّيِكَ بِمَشِيَّتِكَ وَ بِاِرادَتِكَ وَ قَضاَّئِكَ لاَِمْرٍ اَرَدْتَهُ وَ قَضاَّءٍ حَتَمْتَهُ وَ اَمْرٍ اَنْفَذْتَهُ وَ اَذَقْتَهُ حَرَّ الْحَديدِ فى خِتانِهِ وَ حِجامَتِهِ بِاَمْرٍ اَنْتَ اَعْرَفُ بِهِ مِنّى اَللّهُمَّ فَطَهِّرْهُ مِنَ الذُّنُوبِ وَزِدْ فى عُمْرِهِ وَادْفَعِ الاْفاتِ عَنْ بَدَنِهِ وَالاَوْجاعَ عَنْ جِسْمِهِ وَ زِدْهُ مِنَ الْغِنى وَ ادْفَعْ عَنْهُ الْفَقْرَ فَاِنَّكَ تَعْلَمُ وَلانَعْلَمُ


Twenty-seventh: Quoting the book of al-Da’awat by al-Khatib al-Mustaghfiri, Sayyid Ibn Tawus has reported the Holy Prophet (s) to have said:

“When you want to seek a portent (tafa’’ul) in the Book of Allah the Almighty and All-majestic, you may recite Surah al-Tawhid three time, invoke Allah’s blessings upon the Holy Prophet (s) and his Household three times, and say these words:

اَللّهُمَّ اِنّى تَفَاءَّلْتُ بِكِتابِكَ وَ تَوَكَّلْتُ عَلَيْكَ فَاَرِنى مِنْ كِتابِكَ ما هُوَ مَكْتُومٌ مِنْ سِرِّكَ الْمَكْنُونِ فى غَيْبِكَ

You may then open a (complete) copy of the Holy Qur’an and take the portent from the first line on the first side (i.e. of the two pages) without counting the papers or the lines.”


It is worth mentioning that ‘Allamah al-Majlisi has reported from some books written by our scholars on the authority of a book handwritten by Shaykh Yusuf al-’Uthmani on the authority of a book handwritten by Ayatollah ‘Allamah who said that Imam al-Sadiq (‘a) is reported to have said:

If you intend for Istikharah( ) from the Mighty Book (i.e. the Holy Qur’an), you may say this supplicatory prayer:

بِسْمِ اللهِ الرَّ حْمٰنِ الرَّ حِيْمِ اِنْ كانَ فى قَضائِكَ وَقَدَرِكَ اَنْتَمُنَّ عَلى شيعَةِ آلِمُحَمَّدٍ عَلَيْهِمُ السَّلامُ بِفَرَجِ وَلِيِّكَ وَ حُجَّتِكَ عَلى خَلْقِكَ فَاَخْرِجْ اِلَيْنا آيَةً مِنْ كِتابِكَ نَسْتَدِّلُ بِها عَلى ذلِكَ

You may then open the copy of the Holy Qur’an, count six pages, count six lines of the seventh page, and see what is written therein.”


In his book entitled al-Dhikra, Shaykh al-Shahid, may Allah have mercy upon him, says:

One of its famous types is the numerical Istikharah, which was, however, not famous in the past ages before the time of the great Sayyid of ‘Amil (i.e. southern Lebanon), Razi al-Din Muhammad ibn Muhammad al-Awi al-Husayni, the neighbor of the holy shrine of Imam ‘Ali (‘a) in the holy city of al-Najaf. May Allah have mercy upon him.

Just like all of his reports, I have reported this type of Istikharah from him according to the following chain of authority: A number of our mentors have reported on the authority of the grand and virtuous Shaykh Jamal al-Din ibn al-Mutahhar on the authority of his father, may Allah be pleased with both of them, on the authority of Sayyid Razi al-Din on the authority of the Patron of the Matter; Imam al-Mahdi (‘a) who said:

Surah al-Fatihah is repeated ten times, or at least three times, or at the least one time. Then Surah al-Qadr is repeated ten times and then this supplicatory prayer is repeated three times:

اَللّهُمَّ اِنّى اَسْتَخيرُكَ لِعِلْمِكَ بِعاقِبَةِ الاُمُورِ وَ اَسْتَشيرُكَ لِحُسْنِ ظَنّى بِكَ فِى الْمَاْمُولِ وَالْمَحْذُورِ اَللّهُمَّ اِنْ كانَ الاَمْرُ الْفُلانى مِمّا قَدْنيطَتْ بِالْبَرَكَةِ اَعْجازُهُ وَ بَواديهِ وَ حُفَّتْ بِالْكَرامَةِ اَيّامُهُ وَ لَياليهِ فَخِرْلى اَللّهُمَّ فيهِ خِيَرَةً تَرُدُّ شُمُوسَهُ ذَلُولاً وَ تَقْعَضُ اَيّامَهُ سُرُوراً اَللّهُمَّ اِمّا اَمْرٌ فَاَئْتَمِرُ وَ اِمّا نَهْىٌ فَاَنْتَهى اَللّهُمَّ اِنّى اَسْتَخيرُكَ بِرَحْمَتِكَ خِيَرَةً فى عافِيَةٍ

Then, a portion of the rosary is held with the hand while the issue for which the Istikharah has been done is kept hidden in the mind. If the number of the beads in the portion held by the hand comes to be even, this will be a sign to do what has been intended to do. If conversely the number of the beads comes to be odd, this will be a sign not to do what has been intended to do, or the opposite, according to the way already decided by the doer of the Istikharah (i.e. he, before entering into this Istikharah, must first of all decide that the even number will be considered order to do and the odd will be considered warning against it, or the opposite).

In a previous section of this book; namely, Some Highly Recommended Prayers, I have referred to the Prayer of Istikharah with Sheets, other types of Istikharah, and the best times of it


It seems to be worthwhile to quote the following words of Sayyid Ibn Tawus in this respect:

“Although I have not put my hand on a tradition (i.e. hadith) that openly permits people to make Istikharah for others, I have actually found many traditions involving encouragement on helping others settle their needs even by means of praying God to help them or acting similar helpful devotional acts. Other traditions have conveyed very much benefit for those who pray for their brethren-in-faith. However, because these benefits are well known by everybody, I will shun referring to them.

Istikharah is one of these requests and supplicatory prayers, and to make Istikharah on behalf of others is definitely included with the traditions of encouragement on helping the brethren-in-faith, because when one is asked by one’s brother-in-faith to make Istikharah on his behalf, this request will be related to the one who makes Istikharah; therefore, he will either make Istikharah for himself or for the requester. As for making Istikharah for himself, it must entail that whether it is or it is not useful for him to guide the one who has asked him to make Istikharah on his behalf to do or not to do the matter for which he has asked for Istikharah. As for making Istikharah on behalf of the person who has asked for so, it must entail that he makes Istikharah so that the person would do or would not do the matter for which he has asked for Istikharah. Of course, the latter may be understood from the general indications of the traditions about Istikharah and the other traditions about responding to the others who ask for something.

In this respect, ‘Allamah al-Majlisi, may Allah have mercy on him, says that the Sayyid has permitted making Istikharah on behalf of others is not inaccurate to some extent, especially when the deputy intends to guide the asker for Istikharah to do or not to do that thing. To this point has the Sayyid made a reference. However, this is not direct ruling, because this matter requires a reference taken from the special traditions. More precautiously, the one involved in the matter for which Istikharah is required must make the Istikharah himself, because we have not seen any tradition involving entrusting others with Istikharah on one’s behalf. Moreover, if this were allowable or acceptable, the companions of the Holy Imams would have asked the Holy Imams to make Istikharah on their behalf. If this had ever taken place, it would certainly have been reported to us in one report at least. Finally, the distressed person deserves response and his prayer for himself entails more sincerity than if it is done on behalf of him.”


Twenty-eighth: The Holy Prophet (s) is reported to have said: Whoever, upon seeing a Jew, a Christian, or a Magus says this prayer, Almighty Allah will not include him with the nonbelievers in Hellfire:

الحمد للّه الّذى فضّلنى عليك بالاسلام دينا،و بالقران كتابا،و بمحمّد نبيّا،و بعلىّ‏ اماما،و بالمؤمنين اخوانا،و بالكعبة قبلة.


From many Qur’anic verses and traditions, we can conclude that a Muslim individual is required to steer clear of showing love, sharing mutual affection, and inclining towards the nonbelievers as well as assimilating himself/herself to them and following their ways. In this respect, Allah the All-exalted says (in the Holy Qur’an):

قَدْ كانَتْ لَكُمْ اُسْوَةٌ حَسَنَةٌ فى اِبْرهيمَ وَالَّذينَ مَعَهُ اِذْ قالُوا لِقَوْمِهِمْ اِنّا بُرَءآؤُ مِنْكُمْ وَ مِمّا تَعْبُدُونَ مِنْ دُونِ اللّٰهِ وَ بَدا بَيْنَنا وَ بَيْنَكُمُ الْعَداوَةُ وَالْبَغْضاءُ اَبَداً

Shaykh al-Saduq has reported Imam al-Sadiq (‘a) as saying, “Almighty Allah inspired to one of His prophets to convey this message to the believers: Do not dress yourselves with the costumes of My enemies, do not eat what they eat, and do not behave like them; lest, you will be My enemies as they are.”

In view of that, traditions have forbidden from certain acts for no reason more than avoiding imitating the nonbelievers.


The Holy Prophet (s) is reported to have said, “Trim the mustache and keep the beard unshaved. Do not assimilate yourselves to the Magians and the Jews.”

He (s) is also reported to have said, “The Magians have shaved their beards and left their mustaches unshaved. As for us, we shave the mustaches and keep the beards unshaved.”

When the Holy Prophet (s) sent messages to the kings of his time, calling them to Islam, Khosrow the Persian king wrote a message to Bazan the governor of Yemen asking him to summon the Holy Prophet (s)…! However, the Persian king sent as messengers to the Holy Prophet (s) his clerk Banawayh and another man named Kharkhask. When they presented themselves before the Holy Prophet (s), he turned his face away and hated looking at them directly because they had shaved their beards and kept their mustaches unshaved. He (s) then said to them, “Woe be to you! Who ordered you to do so?” “Our lord did,” they said, referring to Khosrow their king. The Holy Prophet (s) then said, “However, my Lord has ordered me to keep my beard and trim my mustache.”


In Surah Hud, Almighty Allah says:

وَلاتَرْكَنُوا اِلَى الَّذينَ ظَلَمُوا فَتَمَسَّكُمُ النّارُ وَ مالَكُمْ مِنْ دُونِ اللّٰهِ مِنْ اَوْلِيآءَ ثُمَّ لاتُنْصَروُنَ

The expression ‘inclination’ mentioned in this holy verse has been interpreted by exegetes of the Holy Qur’an into little tendency. If the result of little tendency to the wrongdoers is Hellfire and loss of any supporter against Almighty Allah, then what should the case be with those who commit excessive tendency towards them?

Other exegetes of the Holy Qur’an maintain that inclination towards the wrongdoers stand for having a role in their acts of injustice and in their wrongdoings, showing approval of their deeds, and showing loyalty to them.

The Ahl al-Bayt (‘a) are reported to have said, “Inclination towards the wrongdoers stands for bearing love for them, acting towards them sincerely, and obeying them.”


Twenty-ninth: Consisting of nineteen phrases, the following supplicatory prayer brings about relief to those who say it. It was taught to Imam ‘Ali Amir al-Mu’minin (‘a) by the Holy Prophet (s). It has been also recorded in Shaykh al-Saduq’s book entitled al-Khisal, Chapter: Nineteen-Numbered Characteristics.

يا عِمادَ مَنْ لاعِمادَلَهُ وَ يا ذُخْرَ مَنْ لاذُخْرَلَهُ وَ يا سَنَدَ مَنْ لاسَنَدَ لَهُ وَ يا حِرْزَ مَنْ لاحِرْزَ لَهُ وَ يا غِياثَ مَنْ لاغِياثَ لَهُ وَ يا كَريمَ الْعَفْوِ وَ يا حَسَنَ الْبَلاءِ وَ يا عَظيمَ الرَّجاءِ وَ يا عِزَّ الضُّعَفاءِ وَ يا مُنْقِذَ الْغَرْقى وَ يا مُنْجِىَ الْهَلْكى يا مُحْسِنُ يا مُجْمِلُ يا مُنْعِمُ يا مُفْضِلُ اَنْتَ الَّذى سَجَدَ لَكَ سَوادُ اللَّيْلِ وَ نُورُ النَّهارِ وَضَوْءُ الْقَمَرِ وَ شُعاعُ الشَّمْسِ وَ دَوِىُّ الْماءِ وَ حَفيفُ الشَّجَرِ يا اَللَّهُ يا اَللَّهُ يا اَللَّهُ اَنْتَ وَحْدَكَ لاشَريكَ لَكَ

You may now submit your requests. You will not leave your place before having your prayer responded, by the will of Allah the All-exalted.


Thirtieth: Al-Kaf’ami, in his book of Miftah al-Ghayb, has reported that whoever writes the phrase bismillah (In the Name of Allah) on the outer door of his house, will be secured against demolition, even if he is nonbeliever.

He then states that Almighty Allah did not destroy Pharaoh immediately; rather, He granted him respite although he had claimed godhead, because he had written the phrase bismillah on the outer door of his house.

When Prophet Moses asked Almighty Allah to destroy Pharaoh immediately, Almighty Allah said to him by way of inspiration, “You look at only his disbelief, but I look considerably at what he had written on the door of his house!”


Thirty-first: Shaykh Ibn Fahad has reported that when Abu’l-Darda’ was once informed that his house was on fire, he answered, “No, it is not on fire.” Another person met him and informed of the same, but Abu’l-Darda’ gave the same answer. The same answer he gave to a third person. Then, it was known that all the houses around Abu’l-Darda’’s house were consumed by fire except his. When he was asked how he knew that his house would not be on fire, Abu’l-Darda’ answered, “This is because I have heard the Messenger of Allah saying that whoever says this supplicatory prayer in the morning, no harm will afflict him that day, and whoever says it in evenings, no harm will attack him that night. Before I left, I had said this supplicatory prayer.”

This supplicatory prayer is as follows:

اَللّهُمَّ اَنْتَ رَبّى لا اِلهَ اِلاّ اَنْتَ عَلَيْكَ تَوَكَّلْتُ وَ اَنْتَ رَبُّ الْعَرْشِ الْعَظيمِ وَ لا حَوْلَ وَلاقُوَّةَ اِلاّبِاللّٰهِ الْعَلِىِّ الْعَظيمِ ما شاءَاللّٰهُ كانَ وَ مالَمْ يَشَاءْلَمْ يَكُنْ اَعْلَمُ اَنَّ اللّٰهَ عَلى كُلِّ شَيْئٍ قَديرٌ وَ اَنَّ اللّٰهَ قَدْ اَحاطَ بِكُلِّ شَيْئٍ عِلْماً اَللّهُمَّ اِنّى اَعُوذُبِكَ مِنْ شَرِّ نَفْسى وَ مِنْ شَرِّ قَضاءِ السُّوءِ وَ مِنْ شَرِّ كُلِّ ذى شَرٍّ وَ مِنْ شَرِّ الْجِنِّ وَ الاِنْسِ وَ مِنْ شَرِّ كُلِّ دابَّةٍ اَنْتَ آخِذٌ بِناصِيَتَها اِنَّ رَبّى عَلى صِراطٍ مُسْتَقيمٍ