Alhassanain(p) Network for Heritage and Islamic Thought

As-Sahifa Al-Kamilah Al-Sajjadiyya (The Psalms of Islam)

A collection of supplications and whispered prayers composed by the great-grandson of the Prophet (s). Includes supplication for the Coming of the Month of Ramadhan, and supplication for Bidding Farewell to the Month of Ramadhan. At the end there is also the famous Treatise on Rights that explains beautifully the rights in an Islamic point of view.

Author(s): Imam Zain ul Abideen

Publisher(s): Muhammadi Trust of Great Britain and Northern Ireland

Table of Contents

Foreword. 7

Translator's Introduction. 11

Ali Ibn Al-Husayn. 11

Al-Sahifat Al-Sajjadiyya 12

The Arabic Text 14

Prayer In Islam. 16

The Role Of Supplication. 19

Tawhid In Devotional Mode 20

Asking Forgiveness 22

Spiritual Attitudes And Names of God. 25

The Predominance of Mercy. 27

The Sahifa And Islamic Spirituality. 30

Other Dimensions 31

The Translation. 32

Preface: Concerning the Chain of Authorities of the Sahifa  34

Footnotes 47

Supplications 49

1) In Praise of God. 51

Footnotes 59

2) Blessing upon Muhammad and his Household  60

Footnotes 64

3) Blessing upon the Bearers of the Throne 65

Footnotes 70

4) Blessing upon the Attesters to the Messengers 71

Footnotes 76

5) His Supplication for himself and the People under his Guardianship  77

Footnotes 81

6) His Supplication in the Morning and Evening  82

Footnotes 89

7) His Supplication in Worrisome Tasks 90

8) His Supplication in Seeking Refuge 93

Footnote 96

9) His Supplication in Yearning. 97

Footnotes 99

10) His Supplication in Seeking Asylum with God  100

Footnote 102

11) His Supplication for Good Outcomes 103

12) His Supplication in Confession. 105

Footnotes 111

13) His Supplication in Seeking Needs from God  112

Footnote 117

14) His Supplication in Suffering Acts of Wrongdoing  118

Footnotes 122

15) His Supplication when Sick. 123

Footnote 126

16) His Supplication in Asking Release 127

Footnotes 137

17) His Supplication Against Satan. 138

18) His Supplication in Perils 143

Footnote 144

19) His Supplication in Asking for Water during a Drought 145

Footnote 148

20) His Supplication on Noble Moral Traits and Acts Pleasing to God  149

Footnotes 163

21) His Supplication in Sorrow. 164

Footnotes 170

22) His Supplication in Hardship. 171

Footnotes 178

23) His Supplication for Well-Being. 179

Footnotes 183

24) His Supplication for his Parents (upon the two of them be peace) 184

Footnotes 190

25) His Supplication for his Children. 191

Footnotes 197

26) His Supplication for his Neighbours and Friends 198

Footnote 201

27) His Supplication for the People of the Frontiers 202

Footnotes 212

28) His Supplication in Fleeing to God  213

29) His Supplication when his Provision was Stinted  216

Footnote 218

30) His Supplication for Help in Repaying Debts 219

31) His Supplication in Repentance 222

Footnotes 233

32) His Supplication in the Night Prayer 234

Footnotes 245

33) His Supplication in Asking for the Best 246

Footnote 248

34) His Supplication when Afflicted. 249

Footnote 251

35) His Supplication in Satisfaction with the Decree 252

Footnote 254

36) His Supplication upon Hearing Thunder 255

Footnotes 258

37) His Supplication in Giving Thanks 259

Footnotes 265

38) His Supplication in Asking Pardon  266

Footnote 268

39) His Supplication in Seeking Pardon and Mercy  269

Footnote 274

40) His Supplication when Death was Mentioned  275

41) His Supplication in Asking for Covering and Protection  277

Footnote 279

42) His Supplication upon Completing a Reading of the Qur'an  280

Footnotes 291

43) His Supplication when he Looked at the New Crescent Moon  293

Footnote 296

44) His Supplication for the Coming of the Month of Ramadan  297

Foootnotes 306

45) His Supplication in Bidding Farewell to the Month of Ramadan  307

Footnotes 325

46) His Supplication on the Day of Fast-Breaking and on Friday  326

Footnotes 333

47) His Supplication on the Day of 'Arafa  334

Footnotes 369

48) His Supplication on the Day of Sacrifice and on Friday  372

Footnotes 383

49) His Supplication in Repelling Enemies 384

Footnotes 391

50) His Supplication in Fear 392

Footnotes 396

51) His Supplication in Pleading and Abasement 397

Footnote 403

52) His Supplication in Imploring God  404

Footnotes 409

53) His Supplication in Abasing himself 410

54) His Supplication for the Removal of Worries 413

Footnotes 417

Addenda :These seven additional supplications are appended in some copies of the Sahifa  418

55) One of his Glorifications of Allah. 419

56) A Supplication and Magnification by him (upon him be peace) 422

57) His Supplication in Mentioning the Household of Muhammad (upon them be peace) 425

58) His Supplication in Calling down Blessings upon Adam   426

59) His Supplication in Distress and Seeking Release 428

60) His Supplication against that which he Feared and Dreaded  432

61) His Supplication in Abasing himself 435

Footnote of Addenda 438

The Supplications for the Days of the Week  439

The Supplication for Sunday. 439

The Supplication for Monday. 442

The Supplication for Tuesday. 446

The Supplication for Wednesday. 449

The Supplication for Thursday. 452

The Supplication for Friday. 455

The Supplication for Saturday. 458

Foootnotes for the Supplications of the Days of Week. 460

Fifteen Whispered Prayers from the Words of Sayyid al-Sajidin  461

1. The Whispered Prayer of the Repenters 461

2. The Whispered Prayer of the Complainers 465

3. The Whispered Prayer of the Fearful 468

4. The Whispered Prayer of the Hopeful 471

5. The Whispered Prayer of the Beseechers 474

6. The Whispered Prayer of the Thankful 478

7. The Whispered Prayer of the Obedient Toward God. 481

8. The Whispered Prayer of the Devotees 483

9. The Whispered Prayer of the Lovers 487

10. The Whispered Prayer of those Asking for Mediation. 491

11. The Whispered Prayer of the Utterly Poor 493

12. The Whispered Prayer of the Knowers 496

13. The Whispered Prayer of the Rememberers 499

14. The Whispered Prayer of those who Hold Fast 502

15. The Whispered Prayer of the Abstainers 505

Footnotes 507

Treatise On Rights (Risalat al-Huquq) 509

Translator’s Introduction. 510

Footnotes 512

The Treatise On Rights 513

The Rights of Allah against oneself 515

1. The Greatest Right of Allah. 515

2) The Right of your self 515

3) The Right of the Tongue 516

4) The Right of the Hearing. 516

5) The Right of the Sight 516

6) The Right of the Hand. 516

7) The Right of the Legs 516

8) The Right of the Stomach. 517

9) The Right of the Private part 517

The Rights of Acts 517

10) The Right of the Prayer 517

11) The Right of the Hajj 517

12) The Right of the Fast 518

13) The Right of Charity. 518

14) The Right of the Offering. 518

Rights of Leaders 518

15) The Right of the Possessor of authority. 518

16) The Right of One who Trains through Knowledge 519

17) The Right of One who trains through Property. 519

Rights of Subjects 520

18) The Rights of Subjects through Authority. 520

19) The Rights of Subjects through Knowledge 520

20) The Right of the Wife 520

21) The Right of the Slave 521

Rights of Womb Relatives 521

22) The Right of the Mother 521

23) The Right of the Father 522

24) The Right of the Child. 522

25) The Right of the Brother 522

Rights of Others 523

26) The Right of the Master on his Slave 523

27) The Right of the Freed Slave 523

28) The Right of One who does a Kindly Act 524

29) The Right of the Mu’adhdhin. 524

30) The Right of the Imam in the Ritual Prayer 524

31) The Right of the Sitting Companion. 524

32) The Right of the Neighbour 525

33) The Right of the Companion. 525

34) The Right of the Partner 525

35) The Right of Property. 526

36) The Right of the Creditor 526

37) The Right of the Associate 526

38) The Right of the Adversary who has a claim against you. 527

39) The Right of the Adversary against whom you have a claim. 527

40) The Right of one who seeks advice 527

41) The Right of one whose Advice you seek. 527

42) The Right of one who asks your Counsel 528

43) The Right of the Counselor 528

44) The Right of the one Older than you. 528

45) The Right of the one Younger than you. 529

46) The Right of the one who asks 529

47) The Right of the one who is asked. 529

48) The Right of one through whom God makes you happy. 529

49) The Right of one who does evil to you. 529

50) The Right of the People of your Creed. 530

51) The Right of People under the protection of Islam. 530

Footnotes 531

Foreword

In the Name of God, Most Gracious, Most Merciful

The present volume contains the supplications transmitted from one of the most venerated religious authorities of early Islam, `Ali b. al-Husayn b. `Ali b. Abi Talib, better known as Zayn al-'Abidin (`the ornament of the worshipers'). His grandfather, `Ali b. Abi Talib, the Prophet's cousin and son-in-law, was adopted by the Prophet in his childhood, and grew up under the personal care and guardianship of the recipient of the divine Revelation, the Founder of Islam.

His grandmother, Fatima, was not only the most beloved daughter of the Prophet, but also a partner in her father's mission. His father, al-Husayn, and his uncle, al-Hasan, the only grandsons that the Prophet had, were brought up by the Prophet, who showered his deepest love and affection upon them. Thus Zayn al-'Abidin derived his religious and spiritual authority and his divine knowledge in the closest and most intimate way through his father and grandfather from the Founder of Islam, the Apostle of God.

Zayn al-'Abidin was held in special regard not only by the adherents of the Household of the Prophet, who considered him their fourth Imam and the only religious authority of his time, but also by the learned circles of the Muslims in general. His period in Medina was that of a growing interest in the Traditions of the Prophet, especially those which dealt with legal matters. It was the time of the `seven lawyers of Medina', who were engaged in collecting these Traditions and formulating legal opinions.

Among the Medinan scholars, we find that Zayn al-'Abidin was considered to be an eminent traditionist. The famous Medinese lawyer of this period Sa'id b. al-Musayyab, regarded the Imam with the highest esteem. Another great jurist and traditionist of the period, al-Zuhri though he was attached to the court of the Umayyads, was also a great friend and admirer of the Imam.

His honourific, Zayn al-'Abidin (the Ornament of the Worshipers), which refers to his devotion to prayer, was given him by al-Zuhri. Thus, from the overwhelming number of reports recorded by both Shi'a and Sunni authorities, it would seem that Zayn al-'Abidin was widely respected by the community in general for his extraordinary qualities, such as the long duration of his prayer, his piety, his forbearance, his learning, and his generosity.

Perhaps the most eloquent testimony to his exalted position is the famous ode composed in his praise by Farazdaq, an eminent poet of his time. In it, Farazdaq refers to the occasion when the Caliph Hisham b. 'Abd al-Malik was overshadowed by the respect which the people showed towards the great-grandson of the Prophet. It was at the time of the hajj when both of them were trying to reach through the crowds around the Ka'ba to get to the Black Stone.

The people gave way to Zayn al-'Abidin while the Caliph struggled desperately. This deeply offended the Caliph, and, in a sarcastic tone, he enquired who the person had been to whom the people had shown such preference. Farazdaq, who was present at the scene, thereupon composed an

ode and recited it, addressing himself to Hisham. It is worth quoting a few lines from this ode, a masterpiece not only of Farazdaq's output but of Arabic literature in general.

It is someone whose footsteps are known by every place,

And it is he who is known to the bayt in Mecca,

the most frequented sanctuary;

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

and it is he who is the most pious and devout,

the purest and most unstained,

the chastest and most righteous,

a symbol [for Islam]

This is 'Ali [b. al-Husayn] whose parent is the Prophet,

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

Whosoever recognizes his God knows also

the primacy and superiority of this man,

Because the religion has reached the nations

through his House.

It was this `Ali b. al-Husayn, the Zayn al-'Abidin of Islam, who, as well as through other means, taught the Muslims the essence of Islamic spirituality through his supplications. They are not, however, merely supplications; they embody comforting answers to many questions with which the man of his time and the man of our time are confronted. They deal with the crises through which any Muslim or the follower of any religious persuasion has to pass, which result from a variety of stresses and strains, and which arise from sources both inward and outward.

I do not wish to discuss here the authenticity, validity, textual history, or even the literary beauty of these supplications, as these points have all been dealt with by the translator in his comprehensive introduction. Indeed, there is no space in a foreword such as this in which to conduct such a discussion. Instead, I should like to say a word about the relevance of these supplications to modern readers, irrespective of their race or religion, or of whether they are from the east or from the west.

The author, as has been pointed out, was a man of purity and piety, sincerity and trustworthiness, who was committed to God and the cause of a suffering humanity. He had a bond of pain with the men of his time, as also with those who came after him. So let me start by asking the following question: Do these supplications, composed and taught in the seventh century, have any relevance for those who live in the twentieth century, or indeed those who are yet to be born?

To answer this we have to ask a number of other questions. Is man to be regarded only in biological terms as the most cunning of animals? Is he to be seen as an economic beast controlled by the laws of supply and demand and class conflict? Is he to be regarded as a political animal, with a crude and excessive politicism occupying the centre of his mind, displacing all knowledge, religion, and wisdom? Or does he have a spiritual element which requires him to subordinate the temporal and the merely expedient to the Eternal and the True? Are human beings to be understood in terms of biology, politics, or economics, or are we to take into account their sublime

nature, the spirit of God infused in them, and the ultimate ideal which they should endeavour to realize?

The essence of every epoch, age, or civilization, whether ancient, medieval, or modern, lies not in any biological unity of race, material achievement, or political order, but in the values that create and sustain that epoch, age, or civilization. Our achievements in perfecting the material aspects of life has led us to exploit matter instead of informing, humanizing, and spiritualizing it. Our social life has given us the means, but has denied us the ends.

A terrible blindness has afflicted the people of our civilization. The exclusion of the element of spirituality from humanity is the primary cause of the supremacy of matter, which has become so burdensome and oppressive. The defeat of the human by the material is thus the central weakness of the man of today.

Religion is rooted in a sense of wonderment at the eternal mystery of life itself. We feel a sense of awe and amazement at the mystery of the universe (ghayba), and move in an endless quest for answers to the perennial riddle with an eager longing to discover the truth of everything, the truth which is universal and absolute in the sense that it is valid for all men in all places and at all times. The experience of the mysterious is the fundamental quality underlying all religions.

We must, however, make a clear distinction between religion as a personal concern, as man's encounter with the divine, and religion as a part of history, as a social phenomenon, and as the commitment to a group. Religion at the personal level is a commitment to a belief in the conservation of values and is based on the discovery of the essential worth and dignity of the individual and his relation to a higher world of reality. Thus the crisis comes at a personal level when the forces of evil, hatred, injustice, tyranny, betrayal, and falsehood prevail over love, justice, mercy, loyalty, goodness, and truth.

The supplications of the Imam Zayn al-'Abidin must be read against this background of man's crisis at the personal and individual level. Seen from this angle, they address themselves, in their essence, to the inner problems of the men of every epoch and age, every region and race, every persuasion and religion.

Here was a person, an individual, confronted with hostile forces arising from both within and without, realizing his own limits, crying in the intense passion of devotional prayer, seeking communion with God, and entrusting the secrets of his innermost life to Him. Here was a person who found himself caught up in the din and clamour of life, in the clash of emotions and interests, in the stress and strain of immediate impulses, in the tensions and calamities of existence, and, above all, in the search for spiritual satisfaction, a man who was lonely and helpless, who stood before his Creator in direct communion, and called Him from the very depths of his heart.

Before closing this foreword, something must be said about the translation of something which is untranslatable. Among all the varieties of Arabic literature, supplications, especially those of the Imam Zayn al-

'Abidin, are perhaps the most difficult to translate into an alien tongue. Dr. Chittick must be congratulated on his courage and vision, and on his grasp of the inner meanings of such an emotionally charged and subtle Arabic text. He has admirably rendered into English not only the meaning but also the feelings enshrined in these spontaneous utterances of the heart. The Muhammadi Trust of Great Britain and Northern Ireland is also to be thanked for presenting this beautiful treasure of Islamic spirituality.

Sayyid Husayn M. Ja’fari

Karachi

17 January 1988