Alhassanain(p) Network for Heritage and Islamic Thought

Footnotes

1. Sayyid Najm al-Din is not known other than in this text, but the commentators point out that this has no negative effect on the chain since the text is mutawatir and of unquestioned authority. This is a chain of permission and not of transmission; in other words, the text itself has reached us by many different routes, but permission to teach the present text in this exact form was handed down by the figures being mentioned.

The reason this particular chain is mentioned was suggested in the introduction. I would add that it is inconceivable that this chain is a deliberate forgery, since no forger can have been so incompetent. Of the twelve figures mentioned (at the beginning and in the second chain toward the end of the preface), five are unknown, four cannot be identified with certainty, and one is known to have been unreliable.

2. There is some confusion as to the identity of the 'us' at the beginning of this chain, because it might be either of two scholars who figure in the various chains of transmission of the Sahifa. Shaykh-i Baha'i, one of the many authors of commentaries on the Sahifa, maintains that 'us' refers to 'Ali ibn al-Sukun (i.e., Abu l-Hasan 'Ali ibn Muhammad ibn Muhammad ibn 'Ali ibn Muhammad ibn Muhammad ibn al-Sukun al-Hilli, (d. c. 606/1209).

In his glossary on the Sahifa, Mir Damad writes that it is 'Amid al-Ru'asa' Hibat Allah ibn Hamid ibn Ahmad ibn Ayyub al-Hilli (d. 610/1213-14). To prove his point he quotes from the manuscript of al-Shahid al-Awwal, who had collated his copy with that of Ibn al-Sukun, on which 'Amid al-Ru'asa' had made certain annotations in the year 603/1206. Cf. Aqa Buzurg, al-Dhari'a, s.v. Al-Sahifat al-Sajjadiyya.

3. He was the son-in-law of Shaykh al-Ta'ifa Abu Ja'far al-Tusi (d. 460/1067-8) and an official at the shrine of 'Ali in Najaf.

4. Sayyid ''Alikhan writes that al-'Ukbari does not seem to be mentioned in the books of Shi'ite biographies, but al-Sam'ani mentions him in al-Ansab (adding ibn al-Husayn to his name after ibn Ahmad) and gives his date of death as 472/1079-80.

5. Sayyid '''Alikhan quotes four sources on Abu l-Mufaddal as a muhaddith, all of which question his reliability: Najashi, Shaykh al-Ta'ifa al-Tusi, Ibn al-Ghada'iri, and Ibn Dawud.

6. Najashi praises his reliability and mentions a number of works by him. He died in 308/921 at the age of more than ninety (Sayyid '''Alikhan).

7. According to Sayyid '''Alikhan, nothing is known about him. In his notes on his Persian translation, Sha'rani suggests that here some of the authorities originally mentioned in the text may have been dropped, since only three figures are mentioned over a period of 251 years.

8. Najashi mentions an Ali ibn al-Nu'man al-A'lam al-Nakhai who was a companion of the eighth Imam, Ridha (d. 203/818).

9. Neither 'Umayr ibn Mutawakkil nor his father Mutawakkil ibn Harun are known. However both Najashi and Shaykh al-Tusi speak of al-Mutawakkil ibn 'Umayr ibn al-Mutawakkil as the transmitter of the Sahifa from Yahya ibn Zayd, and they provide a chain of authority leading from him to themselves different from that in the present text. As Sha'rani points out (Sahifa, p. 5), given their early dates and their agreement, the name they provide is to be preferred over the Present text.

10. This would have been in the year 122/740. As explained in the introduction, after the death of Zayn al-Abidin's son and successor, Muhammad al-Baqir, his son Zayd revolted against the Umayyad authorities and was killed. According to the account being related here, Mutawakkil ibn Harun (or more properly, Mutawakkil ibn 'Umayr) met Zayd's son Yahya shortly before he was killed while continuing his father's revolt.

11. 13:39. According to Sayyid ''Alikhan, by quoting this verse, Yahya is suggesting that even if this is the divine command known to al-Sadiq, God may change it. This is the Shi'ite doctrine of bad'a, according to which God may appear to change His decree for His creatures. Imam Ja'far himself quotes this verse to prove the possibility of bad'a.

12. As noted in the introduction, the use here of the expression Al-Sahifat al-kamila suggests that the Sahifa was called by this term from earliest times. In explaining the expression, Sayyid '''Alikhan quotes a passage employing it from Ma'alim al-ulama of Ibn Shahrashub (d. 588/1192).

13. In notes to his Persian translation, Sha'rani tells us that the term meant a scroll wound around an iron rod, on the ends of which were placed iron locks, often sealed with wax.

14. Muhammad is better known as al-Nafs al-Zakiyya. He was designated as the Mahdi by his father and many swore allegiance to him, including al-Mansur, who later became the first Abbasid caliph. Muhammad and Ibrahim revolted with a good deal of popular support when the Abbasids tried to make them accept their authority. Muhammad, who was supported by the people of Medina, was killed in a fierce battle in 145/762, and Ibrahim, who was supported by the Zaydite and Mu'tazilite circles of Kufa and Basra, was killed a few months later. Cf. Ja'fari, The Origins and Early Development, pp. 269-71, 275-6.

15. Isma'il was the eldest son of Imam Ja'far and his designated successor. However, he died before his father, who then appointed his second son Musa as the Imam after himself. The Isma'ilis follow Isma'il as Imam rather than Musa maintaining that the former's appointment was valid and that the imamate remained in his family.

16. 4:58

17. An oft-repeated formula found in many hadith.

18. 17:60. The Qur'an commentators offer at least three possible interpretations for this vision. Concerning the third, Baydawi writes 'It is also said that the Prophet saw a group of the Umayyads climbing his pulpit and jumping upon it like monkeys. So he said "This is their share of this world; they will be given it for accepting Islam".

According to this interpretation, what is meant by a trial for men is what happened during their time' (Anwar al-tanzil, commentary on 17:60). The Shi'ite commentator Tabarsi also offers this as a third possibility, providing two hadith to support it (Majma' al-bayan). Sayyid '''Alikhan quotes from Baydawi and others to support this interpretation, while offering Ibn 'Abbas among others as authority for the statement that the 'accursed tree' refers to the Umayyads.

19. 97:1-3. Tirmidhi offers a hadith going back to al-Hasan ibn 'Ali that supports this interpretation of one thousand months as referring to the Umayyads (Tafsir sura 97, 1).

20. 14:28-9.

21. i.e., the Twelfth Imam, he who will 'stand up' (Qa'im) in the Truth for the Truth and defeat the enemies of the Truth.

22. The speaker here is al-'Ukbari (above, verse 3), who is now relating another chain through which he received the Sahifa from Abu l-Mufaddal (verse 3).

23. He is unknown in the books of biography.

24. He is also unknown.

25. In other words, the chapter headings as mentioned in the text, which are often slightly different from the chapter headings mentioned above, are in al-Hasani's words (that is, al-Sharif Aba 'Abd Allah, mentioned in verse 4).

26. Here again by 'us' is meant al-'Ukbari.

Supplications

1) In Praise of God

2) Blessing upon Muhammad and his Household

3) Blessing upon the Bearers of the Throne

4) Blessing upon the Attesters to the Messengers

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

6) His Supplication in the Morning and Evening

7) His Supplication in Worrisome Tasks

8) His Supplication in Seeking Refuge

9) His Supplication in Yearning

10) His Supplication in Seeking Asylum with God

11) His Supplication for Good Outcomes

12) His Supplication in Confession

13) His Supplication in Seeking Needs from God

14) His Supplication in Suffering Acts of Wrongdoing

15) His Supplication when Sick

16) His Supplication in Asking Release

17) His Supplication Against Satan

18) His Supplication in Perils

19) His Supplication in Asking for Water during a Drought

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

21) His Supplication in Sorrow

22) His Supplication in Hardship

23) His Supplication for Well-Being

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

25) His Supplication for his Children

26) His Supplication for his Neighbours and Friends

27) His Supplication for the People of the Frontiers

28) His Supplication in Fleeing to God

29) His Supplication when his Provision was Stinted

30) His Supplication for Help in Repaying Debts

31) His Supplication in Repentance

32) His Supplication in the Night Prayer

33) His Supplication in Asking for the Best

34) His Supplication when Afflicted

35) His Supplication in Satisfaction with the Decree

36) His Supplication upon Hearing Thunder

37) His Supplication in Giving Thanks

38) His Supplication in Asking Pardon

39) His Supplication in Seeking Pardon and Mercy

40) His Supplication when Death was Mentioned

41) His Supplication in Asking for Covering and Protection

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

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

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

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

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

47) His Supplication on the Day of 'Arafa

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

49) His Supplication in Repelling Enemies

50) His Supplication in Fear

51) His Supplication in Pleading and Abasement

52) His Supplication in Imploring God

53) His Supplication in Abasing himself

54) His Supplication for the Removal of Worries

1) In Praise of God

( 1 ) وَ كَانَ مِنْ دُعَائِهِ عَلَيْهِ السَّلَامُ إِذَا ابْتَدَأَ بِالدُّعَاءِ بَدَأَ بِالتَّحْمِيدِ لِلَّهِ عَزَّ وَ جَلَّ وَ الثَّنَاءِ عَلَيْهِ ، فَقَالَ :

When he (upon him be peace) began to supplicate, he would begin with praise and laudation of God (Mighty and Majestic is He). He would say:

1. الْحَمْدُ لِلَّهِ

الْأَوَّلِ بِلَا أَوَّلٍ كَانَ قَبْلَهُ ،

وَ الْآخِرِ بِلَا آخِرٍ يَكُونُ بَعْدَهُ

2. الَّذِي قَصُرَتْ عَنْ رُؤْيَتِهِ أَبْصَارُ النَّاظِرِينَ ، وَ عَجَزَتْ عَنْ نَعْتِهِ أَوْهَامُ الْوَاصِفِينَ .

3. ابْتَدَعَ بِقُدْرَتِهِ الْخَلْقَ ابْتِدَاعاً ،

وَ اخْتَرَعَهُمْ عَلَى مَشِيَّتِهِ اخْتِرَاعاً .

4. ثُمَّ سَلَكَ بِهِمْ طَرِيقَ إِرَادَتِهِ ،

وَ بَعَثَهُمْ فِي سَبِيلِ مَحَبَّتِهِ ،

لَا يَمْلِكُونَ تَأْخِيراً عَمَّا قَدَّمَهُمْ إِلَيْهِ ،

وَ لَا يَسْتَطِيعُونَ تَقَدُّماً إِلَى مَا أَخَّرَهُمْ عَنْهُ.

5. وَ جَعَلَ لِكُلِّ رُوحٍ مِنْهُمْ قُوتاً مَعْلُوماً مَقْسُوماً مِنْ رِزْقِهِ ،

لَا يَنْقُصُ مَنْ زَادَهُ نَاقِصٌ ،

وَ لَا يَزِيدُ مَنْ نَقَصَ مِنْهُمْ زَائِدٌ .

6. ثُمَّ ضَرَبَ لَهُ فِي الْحَيَاةِ أَجَلًا مَوْقُوتاً ،

وَ نَصَبَ لَهُ أَمَداً مَحْدُوداً ،

يَتَخَطَّى إِلَيْهِ بِأَيَّامِ عُمُرِهِ ، وَ يَرْهَقُهُ بِأَعْوَامِ دَهْرِهِ ،

حَتَّى إِذَا بَلَغَ أَقْصَى أَثَرِهِ ، وَ اسْتَوْعَبَ حِسَابَ عُمُرِهِ ،

قَبَضَهُ إِلَى مَا نَدَبَهُ إِلَيْهِ مِنْ مَوْفُورِ ثَوَابِهِ ، أَوْ مَحْذُورِ عِقَابِهِ ،

لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا

وَ يَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى .

7. عَدْلًا مِنْهُ ، تَقَدَّسَتْ أَسْمَاؤُهُ ، وَ تَظاَهَرَتْ آلَاؤُهُ ،

لَا يُسْأَلُ عَمَّا يَفْعَلُ وَ هُمْ يُسْأَلُونَ .

8. وَ الْحَمْدُ لِلَّهِ الَّذِي

لَوْ حَبَسَ عَنْ عِبَادِهِ مَعْرِفَةَ حَمْدِهِ عَلَى مَا أَبْلَاهُمْ مِنْ مِنَنِهِ الْمُتَتَابِعَةِ ،

وَ أَسْبَغَ عَلَيْهِمْ مِنْ نِعَمِهِ الْمُتَظَاهِرَةِ ،

لَتَصَرَّفُوا فِي مِنَنِهِ فَلَمْ يَحْمَدُوهُ ،

وَ تَوَسَّعُوا فِي رِزْقِهِ فَلَمْ يَشْكُرُوهُ .

9. وَ لَوْ كَانُوا كَذَلِكَ

لَخَرَجُوا مِنْ حُدُودِ الْإِنْسَانِيَّةِ إِلَى حَدِّ الْبَهِيمِيَّةِ

فَكَانُوا كَمَا وَصَفَ فِي مُحْكَمِ كِتَابِهِ :

{إِنْ هُمْ إِلَّا كَالْأَنْعامِ بَلْ هُمْ أَضَلُّ سَبِيلًا}.

10. وَ الْحَمْدُ لِلَّهِ عَلَى مَا عَرَّفَنَا مِنْ نَفْسِهِ ،

وَ أَلْهَمَنَا مِنْ شُكْرِهِ ،

وَ فَتَحَ لَنَا مِنْ أَبْوَابِ الْعِلْمِ بِرُبُوبِيَّتِهِ ،

وَ دَلَّنَا عَلَيْهِ مِنَ الْإِخْلَاصِ لَهُ فِي تَوْحِيدِهِ ،

وَ جَنَّبَنَا مِنَ الْإِلْحَادِ وَ الشَّكِّ فِي أَمْرِهِ .

11. حَمْداً نُعَمَّرُ بِهِ فِيمَنْ حَمِدَهُ مِنْ خَلْقِهِ ،

وَ نَسْبِقُ بِهِ مَنْ سَبَقَ إِلَى رِضَاهُ وَ عَفْوِهِ .

12. حَمْداً يُضِي‏ءُ لَنَا بِهِ ظُلُمَاتِ الْبَرْزَخِ ،

وَ يُسَهِّلُ عَلَيْنَا بِهِ سَبِيلَ الْمَبْعَثِ ،

وَ يُشَرِّفُ بِهِ مَنَازِلَنَا عِنْدَ مَوَاقِفِ الْأَشْهَادِ ،

يَوْمَ تُجْزَى كُلُّ نَفْسٍ بِمَا كَسَبَتْ وَ هُمْ لَا يُظْلَمُونَ ،

يَوْمَ لَا يُغْنِي مَوْلًى عَنْ مَوْلًى شَيْئاً وَ لَا هُمْ يُنْصَرُونَ .

13. حَمْداً يَرْتَفِعُ مِنَّا إِلَى أَعْلَى عِلِّيِّينَ

فِي كِتَابٍ مَرْقُومٍ يَشْهَدُهُ الْمُقَرَّبُونَ .

14. حَمْداً تَقَرُّ بِهِ عُيُونُنَا إِذَا بَرِقَتِ الْأَبْصَارُ ،

وَ تَبْيَضُّ بِهِ وُجُوهُنَا إِذَا اسْوَدَّتِ الْأَبْشَارُ .

15. حَمْداً نُعْتَقُ بِهِ مِنْ أَلِيمِ نَارِ اللَّهِ إِلَى كَرِيمِ جِوَارِ اللَّهِ .

16. حَمْداً نُزَاحِمُ بِهِ مَلَائِكَتَهُ الْمُقَرَّبِينَ ،

وَ نُضَامُّ بِهِ أَنْبِيَاءَهُ الْمُرْسَلِينَ

فِي دَارِ الْمُقَامَةِ الَّتِي لَا تَزُولُ ،

وَ مَحَلِّ كَرَامَتِهِ الَّتِي لَا تَحُولُ .

17. وَ الْحَمْدُ لِلَّهِ الَّذِي اخْتَارَ لَنَا مَحَاسِنَ الْخَلْقِ ،

وَ أَجْرَى عَلَيْنَا طَيِّبَاتِ الرِّزْقِ .

18. وَ جَعَلَ لَنَا الْفَضِيلَةَ بِالْمَلَكَةِ عَلَى جَمِيعِ الْخَلْقِ ،

فَكُلُّ خَلِيقَتِهِ مُنْقَادَةٌ لَنَا بِقُدْرَتِهِ ،

وَ صَائِرَةٌ إِلَى طَاعَتِنَا بِعِزَّتِهِ .

19. وَ الْحَمْدُ لِلَّهِ الَّذِي أَغْلَقَ عَنَّا بَابَ الْحَاجَةِ

إِلَّا إِلَيْهِ ،

فَكَيْفَ نُطِيقُ حَمْدَهُ أَمْ مَتَى نُؤَدِّي شُكْرَهُ لَا ، مَتَى .

20. وَ الْحَمْدُ لِلَّهِ

الَّذِي رَكَّبَ فِينَا آلَاتِ الْبَسْطِ ،

وَ جَعَلَ لَنَا أَدَوَاتِ الْقَبْضِ ، وَ مَتَّعَنَا بِأَرْوَاحِ الْحَيَاةِ ،

وَ أَثْبَتَ فِينَا جَوَارِحَ الْأَعْمَالِ ،

وَ غَذَّانَا بِطَيِّبَاتِ الرِّزْقِ ،

وَ أَغْنَانَا بِفَضْلِهِ ،

وَ أَقْنَانَا بِمَنِّهِ .

21. ثُمَّ أَمَرَنَا لِيَخْتَبِرَ طَاعَتَنَا ،

وَ نَهَانَا لِيَبْتَلِيَ شُكْرَنَا ،

فَخَالَفْنَا عَنْ طَرِيقِ أَمْرِهِ ،

وَ رَكِبْنَا مُتُونَ زَجْرِهِ ،

فَلَمْ يَبْتَدِرْنَا بِعُقُوبَتِهِ ،

وَ لَمْ يُعَاجِلْنَا بِنِقْمَتِهِ ،

بَلْ تَأَنَّانَا بِرَحْمَتِهِ تَكَرُّماً ، وَ انْتَظَرَ مُرَاجَعَتَنَا بِرَأْفَتِهِ حِلْماً .

22. وَ الْحَمْدُ لِلَّهِ

الَّذِي دَلَّنَا عَلَى التَّوْبَةِ

الَّتِي لَمْ نُفِدْهَا إِلَّا مِنْ فَضْلِهِ ،

فَلَوْ لَمْ نَعْتَدِدْ مِنْ فَضْلِهِ إِلَّا بِهَا

لَقَدْ حَسُنَ بَلَاؤُهُ عِنْدَنَا ، وَ جَلَّ إِحْسَانُهُ إِلَيْنَا

وَ جَسُمَ فَضْلُهُ عَلَيْنَا

23. فَمَا هَكَذَا كَانَتْ سُنَّتُهُ فِي التَّوْبَةِ لِمَنْ كَانَ قَبْلَنَا ،

لَقَدْ وَضَعَ عَنَّا مَا لَا طَاقَةَ لَنَا بِهِ ،

وَ لَمْ يُكَلِّفْنَا إِلَّا وُسْعاً ، وَ لَمْ يُجَشِّمْنَا إِلَّا يُسْراً ،

وَ لَمْ يَدَعْ لِأَحَدٍ مِنَّا حُجَّةً وَ لَا عُذْراً .

24. فَالْهَالِكُ مِنَّا مَنْ هَلَكَ عَلَيْهِ ،

وَ السَّعِيدُ مِنَّا مَنْ رَغِبَ إِلَيْهِ .

25. وَ الْحَمْدُ لِلَّهِ بِكُلِّ مَا حَمِدَهُ بِهِ أَدْنَى مَلَائِكَتِهِ إِلَيْهِ

وَ أَكْرَمُ خَلِيقَتِهِ عَلَيْهِ

وَ أَرْضَى حَامِدِيهِ لَدَيْهِ

26. حَمْداً يَفْضُلُ سَائِرَ الْحَمْدِ كَفَضْلِ رَبِّنَا عَلَى جَمِيعِ خَلْقِهِ .

27. ثُمَّ لَهُ الْحَمْدُ مَكَانَ كُلِّ نِعْمَةٍ لَهُ عَلَيْنَا

وَ عَلَى جَمِيعِ عِبَادِهِ الْمَاضِينَ وَ الْبَاقِينَ

عَدَدَ مَا أَحَاطَ بِهِ عِلْمُهُ مِنْ جَمِيعِ الْأَشْيَاءِ ،

وَ مَكَانَ كُلِّ وَاحِدَةٍ مِنْهَا

عَدَدُهَا أَضْعَافاً مُضَاعَفَةً أَبَداً سَرْمَداً

إِلَى يَوْمِ الْقِيَامَةِ .

28. حَمْداً لَا مُنْتَهَى لِحَدِّهِ ،

وَ لَا حِسَابَ لِعَدَدِهِ ، وَ لَا مَبْلَغَ لِغَايَتِهِ ، وَ لَا انْقِطَاعَ لِأَمَدِهِ

29. حَمْداً يَكُونُ وُصْلَةً إِلَى طَاعَتِهِ وَ عَفْوِهِ ،

وَ سَبَباً إِلَى رِضْوَانِهِ ،

وَ ذَرِيعَةً إِلَى مَغْفِرَتِهِ ،

وَ طَرِيقاً إِلَى جَنَّتِهِ ،

وَ خَفِيراً مِنْ نَقِمَتِهِ ،

وَ أَمْناً مِنْ غَضَبِهِ ،

وَ ظَهِيراً عَلَى طَاعَتِهِ ،

وَ حَاجِزاً عَنْ مَعْصِيَتِهِ ، وَ عَوْناً عَلَى تَأْدِيَةِ حَقِّهِ وَ وَظَائِفِهِ .

30. حَمْداً نَسْعَدُ بِهِ فِي السُّعَدَاءِ مِنْ أَوْلِيَائِهِ ،

وَ نَصِيرُ بِهِ فِي نَظْمِ الشُّهَدَاءِ بِسُيُوفِ أَعْدَائِهِ ،

إِنَّهُ وَلِيٌّ حَمِيدٌ

1- Praise belongs to God,

the First, without a first before Him,

the Last, without a last behind Him.

2- Beholders' eyes fall short of seeing Him,

describers' imaginations are not able to depict Him.

3- He originated the creatures through His power with an origination,

He devised them in accordance with His will with a devising.

4- Then He made them walk on the path of His desire, He sent them out on the way of His love.

They cannot keep back

from that to which He has sent them forward,

nor can they go forward

to that from which He has kept them back.

5- He assigned from His provision to each of their spirits a nourishment known and apportioned.

No decreaser decreases those whom He increases, no increaser increases those of them whom He decreases.

6- Then for each spirit He strikes a fixed term in life, for each He sets up a determined end;

he walks toward it through the days of his span,

he overtakes it through the years of his time.

Then, when he takes his final step

and embraces the reckoning of his span,

God seizes him to the abundant reward or the feared punishment to which He has called him,

That He may repay those who do evil for what they have done

and repay those who do good with goodness,1

7- as justice from Him (holy are His names,

and manifest His boons).

He shall not be questioned as to what He does,

but they shall be questioned.2

8- Praise belongs to God, for,

had He withheld from His servants the knowledge to praise Him for the uninterrupted kindnesses with which He has tried them3

and the manifest favours

which He has lavished upon them,

they would have moved about in His kindnesses

without praising Him,

and spread themselves out in His provision

without thanking Him.

9- Had such been the case,

they would have left the bounds of humanity

for that of beastliness

and become as He has described in the firm text of His Book:

They are but as the cattle—nay, but they are further astray from the way!4

10- Praise belongs to God, for the true knowledge of Himself He has given to us,

the thanksgiving He has inspired us to offer Him,

the doors to knowing His Lordship He has opened for us,

the sincerity towards Him in professing His Unity to which He has led us,

and the deviation and doubt in His Command

from which He has turned us aside;

11- a praise through

which we may be given long life

among those of His creatures who praise Him,

and overtake those who have gone ahead

toward His good pleasure and pardon;

12- a praise through which

He will illuminate for us the shadows of the interworld,5

ease for us the path of the Resurrection,

and raise up our stations

at the standing places of the Witnesses6

on the day when every soul will be repaid

for what it has earned -

they shall not be wronged;7

the day a master shall avail nothing a client,

and they shall not be helped;8

13- a praise which will rise up from us to the highest of the 'Illiyun9

in a book inscribed,

witnessed by those brought nigh,10

14- a praise whereby

our eyes may be at rest when sight is dazzled,11

our faces whitened when skins are blackened,12

15- a praise through which

we may be released from God's painful Fire

and enter God's generous neighbourhood,

16- a praise by which

we may jostle the angels brought nigh

and join the prophets, the envoys,

in a House of Permanence that does not remove,

the Place of His Generosity that does not change.

17- Praise belongs to God,

who chose for us the good qualities of creation,

granted us the agreeable things of provision,

18- and appointed for us excellence

through domination over all creation;

every one of His creatures submits to us

through His power

and comes to obey us

through His might.13

19- Praise belongs to God,

who locked for us the gate of need

except toward Him.

So how can we praise Him? When can we thank Him? Indeed, when?

20- Praise belongs to God,

who placed within us the organs of expansion,

assigned for us the agents of contraction, gave us to enjoy the spirits of life,

fixed within us the limbs of works,

nourished us with the agreeable things of provision,

freed us from need through His bounty,

and gave us possessions through His kindness.

21- Then He commanded us that He might test our obedience

and prohibited us that He might try our thanksgiving.

So we turned against the path of His commandments and mounted the backs of His warnings.

Yet He hurried us not to His punishment,

nor hastened us on to His vengeance.

No, He went slowly with us through His mercy,

in generosity, and awaited our return through His clemency, in mildness.

22- Praise belongs to God,

who showed us the way to repentance,

which we would not have won save through His bounty.

Had we nothing to count as His bounty but this,

His trial of us would have been good, His beneficence toward us great,

His bounty upon us immense.

23- For such was not His wont in repentance

with those who went before us.14

He has lifted up from us

what we have not the strength to bear,15

charged us only to our capacity,16

imposed upon us nothing but ease,

and left none of us with an argument or excuse.

24- So the perisher among us is he who perishes in spite of Him

and the felicitous among us he who beseeches Him.

25- And praise belongs to God

with all the praises of

His angels closest to Him,

His creatures most noble in His eyes,

and His praisers most pleasing to Him;

26- a praise that may surpass other praises

as our Lord surpasses all His creatures.

27- Then to Him belongs praise,

in place of His every favour upon us

and upon all His servants, past and still remaining,

to the number of all things His knowledge encompasses,

and in place of each of His favours,

their number doubling and redoubling always and forever, to the Day of Resurrection;

28- a praise whose bound has no utmost end,

whose number has no reckoning,

whose limit cannot be reached,

whose period cannot be cut off;

29- a praise which will become

a link to His obedience and pardon,

a tie to His good pleasure,

a means to His forgiveness,

a path to His Garden,

a protector against His vengeance,

a security against His wrath,

an aid to obeying Him,

a barrier against disobeying Him,

a help in fulfilling His right and His duties;

30- a praise that will make us felicitous

among His felicitous friends,

and bring us into the ranks

of those martyred by the swords of His enemies.

He is a Friend, Praiseworthy!

Footnotes

1. 53:31

2. 21:23

3. Allusion to 89:15: As for man, whenever his Lord tries him, and honours him, and favours him....

4. 25:46

5. The interworld (barzakh) is the abode in which a person dwells between death and the Day of Resurrection.

6. The Witnesses, mentioned in 1l:20 and 40:54, are the angels, prophets, Imams, and faithful whom God appoints to give witness concerning the deeds of men at the Resurrection.

7. 45:21

8. 44:41

9. 'Illiyun', mentioned in 83:18 and 19, and deriving from a root meaning 'high' or 'exalted', is said to be the highest level of paradise, or a book in paradise wherein the deeds of the righteous are recorded.

10. 83:20-21

11. Cf. 75:7.

12. Cf. 3:106.

13. Several Qur'anic verses mention the fact that God has subjected everything in the heavens and the earth to mankind, e.g., 14:33, 16:12, 31:20, 45:13.

14. Cf. 2:286: Our Lord, charge us not with a load such as Thou didst lay upon those before us.

15. 2:286

16. Allusion to such passages as 2:286: God charges no soul save to its capacity.

2) Blessing upon Muhammad and his Household

( 2 ) وَ كَانَ مِنْ دُعَائِهِ عَلَيْهِ السَّلَامُ بَعْدَ هَذَا التَّحْمِيدِ فِي الصَّلَاةِ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ

After this praise of God he (upon him be peace) would supplicate by calling down blessings upon God's Messenger (God bless him and his Household)

1. وَ الْحَمْدُ لِلَّهِ الَّذِي مَنَّ عَليْنَا بِمُحَمَّدٍ نَبِيِّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ

دُونَ الْأُمَمِ الْمَاضِيَةِ وَ الْقُرُونِ السَّالِفَةِ ،

بِقُدْرَتِهِ الَّتِي لَا تَعْجِزُ عَنْ شَيْ‏ءٍ وَ إِنْ عَظُمَ ،

وَ لَا يَفُوتُهَا شَيْ‏ءٌ وَ إِنْ لَطُفَ .

2. فَخَتَمَ بِنَا عَلَى جَمِيعِ مَنْ ذَرَأَ ،

وَ جَعَلَنَا شُهَدَاءَ عَلَى مَنْ جَحَدَ ،

وَ كَثَّرَنَا بِمَنِّهِ عَلَى مَنْ قَلَّ .

3. اللَّهُمَّ فَصَلِّ عَلَى مُحَمَّدٍ أَمِينِكَ عَلَى وَحْيِكَ ،

وَ نَجِيبِكَ مِنْ خَلْقِكَ ،

وَ صَفِيِّكَ مِنْ عِبَادِكَ ،

إِمَامِ الرَّحْمَةِ ، وَ قَائِدِ الْخَيْرِ ،

وَ مِفْتَاحِ الْبَرَكَةِ .

4. كَمَا نَصَبَ لِأَمْرِكَ نَفْسَهُ

5. وَ عَرَّضَ فِيكَ لِلْمَكْرُوهِ بَدَنَهُ

6. وَ كَاشَفَ فِي الدُّعَاءِ إِلَيْكَ حَامَّتَهُ

7. وَ حَارَبَ فِي رِضَاكَ أُسْرَتَهُ

8. وَ قَطَعَ فِي إِحْيَاءِ دِينِكَ رَحِمَهُ .

9. وَ أَقْصَى الْأَدْنَيْنَ عَلَى جُحُودِهِمْ

10. وَ قَرَّبَ الْأَقْصَيْنَ عَلَى اسْتِجَابَتِهِمْ لَكَ .

11. وَ وَالَى فِيكَ الْأَبْعَدِينَ

12. وَ عَادَى فِيكَ الْأَقْرَبِينَ

13. و أَدْأَبَ نَفْسَهُ فِي تَبْلِيغِ رِسَالَتِكَ

14.وَ أَتْعَبَهَا بِالدُّعَاءِ إِلَى مِلَّتِكَ .

15. وَ شَغَلَهَا بِالنُّصْحِ لِأَهْلِ دَعْوَتِكَ

16. وَ هَاجَرَ إِلَى بِلَادِ الْغُربَةِ ،

وَ مَحَلِّ النَّأْيِ عَنْ مَوْطِنِ رَحْلِهِ ،

وَ مَوْضِعِ رِجْلِهِ ،

وَ مَسْقَطِ رَأْسِهِ ، وَ مَأْنَسِ نَفْسِهِ ،

إِرَادَةً مِنْهُ لِإِعْزَازِ دِينِكَ ،

وَ اسْتِنْصَاراً عَلَى أَهْلِ الْكُفْرِ بِكَ .

17. حَتَّى اسْتَتَبَّ لَهُ مَا حَاوَلَ فِي أَعْدَائِكَ

18. وَ اسْتَتَمَّ لَهُ مَا دَبَّرَ فِي أَوْلِيَائِكَ .

19. فَنَهَدَ إِلَيْهِمْ مُسْتَفْتِحاً بِعَوْنِكَ ،

وَ مُتَقَوِّياً عَلَى ضَعْفِهِ بِنَصْرِكَ

20. فَغَزَاهُمْ فِي عُقْرِ دِيَارِهِمْ .

12. وَ هَجَمَ عَلَيْهِمْ فِي بُحْبُوحَةِ قَرَارِهِمْ

22. حَتَّى ظَهَرَ أَمْرُكَ ، وَ عَلَتْ كَلِمَتُكَ ، وَ لَوْ كَرِهَ الْمُشْرِكُونَ .

23. اللَّهُمَّ فَارْفَعْهُ بِمَا كَدَحَ فِيكَ

إِلَى الدَّرَجَةِ الْعُلْيَا مِنْ جَنَّتِكَ

24. حَتَّى لَا يُسَاوَى فِي مَنْزِلَةٍ ، وَ لَا يُكَافَأَ فِي مَرْتَبَةٍ ،

وَ لَا يُوَازِيَهُ لَدَيْكَ مَلَكٌ مُقَرَّبٌ ، وَ لَا نَبِيٌّ مُرْسَلٌ .

25. وَ عَرِّفْهُ فِي أَهْلِهِ الطَّاهِرِينَ وَ أُمَّتِهِ الْمُؤْمِنِينَ

مِنْ حُسْنِ الشَّفَاعَةِ

أَجَلَّ مَا وَعَدْتَهُ

26. يَا نَافِذَ الْعِدَةِ ،

يَا وَافِيَ الْقَوْلِ ،

يَا مُبَدِّلَ السَّيِّئَاتِ بِأَضْعَافِهَا مِنَ الْحَسَنَاتِ

إِنَّكَ ذُو الْفَضْلِ الْعَظِيمِ

1- Praise belongs to God

who was kind to us through Muhammad

(God bless him and his Household)

to the exclusion of past communities and bygone generations,

displaying thereby His power,

which nothing can render incapable,

though it be great,

and nothing can escape,

though it be subtle.

2- He sealed through us all He created,

appointed us witnesses over those who deny,

and increased us by His kindness over those who are few.

3- O God, bless Muhammad,

entrusted by Thee with Thy revelation,

distinguished by Thee among Thy creatures,

devoted to Thee among Thy servants,

the imam of mercy,

the leader of good,

the key to blessing,

4- who wearied his soul

for Thy affairs,

5- exposed his body to detested things

for Thy sake,

6- showed open enmity toward his next of kin

by summoning to Thee,

7- fought against his family

for Thy good pleasure,

8- cut the ties of the womb

in giving life to Thy religion,

9- sent far those close

because of their denial,

10- brought near those far

because of their response to Thee,

11- showed friendship to the most distant

for Thy sake,

12- displayed enmity toward the nearest

for Thy sake,

13- made his soul persevere

in delivering Thy message,

14- tired it in summoning

to Thy creed,

15- busied it in counselling

those worthy of Thy summons,

16- migrated to the land of exile and the place of remoteness from the home of his saddlebags,

the walkway of his feet,

the ground of his birth,

and the intimate abode of his soul,

desiring to exalt Thy religion

and seeking help

against those who disbelieved in Thee,

17- until what he attempted against Thy enemies

went well with him

18- and what he arranged for Thy friends

was accomplished.

19- He rose up against them seeking victory

through Thine aid, becoming strong in spite of his weakness with Thy help.

20- He fought against them

in the centre of their cities

21- and attacked them

in the midst of their dwellings,

22- until Thy command prevailed,

and Thy word rose up,

though the idolaters were averse.1

23- O God, so raise him, because of his labours for Thy sake, to the highest degree of Thy Garden,2

24- that none may equal him in station,

none may match him in level,

and no angel brought nigh or prophet sent out

may parallel him in Thy sight.

25- And inform him concerning his Household the pure and his community the faithful

of an excellent intercession,

greater than what Thou hast promised him!3

26- O Keeper of promises!

O Faithful to Thy word!

O He who changes evil deeds into manifold good deeds!4

Thou art of bounty abounding!

Footnotes

1. Allusion to 9:33 and 61:9: It is He who has sent His Messenger with the guidance and the religion of truth, that He may uplift it above every religion though the idolaters be averse.

2. As Sayyid '''Alikhan points out, there is an allusion here to the hadith of 'mediation' (wasila) according to one version of which the Prophet said: 'Mediation is a degree with God in the Garden, and there is no degree higher than it, so pray to God to give me the mediation' (Ahmad III, 83). The fact that this is what the Imam has in mind is confirmed by his reference to 'intercession' in verse 25 (on the relationship between these two, cf. note 172).

3. On the Prophet's intercession, cf. Padwick, Muslim Devotions pp. 37 ff. and Encyclopaedia of Islam (old edition), 'Shafa'a'. The commentator points out here that the Prophet's intercession alluded to in the Qur'an as his 'praiseworthy station' (17:79) - will be of several types, including the raising of those who are already in paradise to higher degrees. Hence there is no contradiction between the sinlessness of the Imams on the one hand and the Prophet's interceding for them on the other.

4. Cf. 25:70: On Resurrection Day... God will change the evil deeds [of those who repent, have faith, and do righteous works] into good deeds.