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Kumayl's Invocation
The following invocation is the teaching of Imam Ali (AS) to one of his
students, Kumayl Ibn Ziad, which is usually recited every Thursday night.
For the Arabic text of this invocation, please see the book named "Keys
to Paradise." For more information please see the end.
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In the name of God, the Compassionate, the Merciful.
O' my God! I ask You,
by Your mercy, which covers everything,
by Your power, which overpowers everything, and to which everything submits
and is humble,
by Your might, by which You overcome everything,
by Your glory, before which nothing stands,
by Your magnificence, which fills everything,
by Your authority, which rises over everything,
by Your face (i.e., essence), which remains after the destruction of
everything,
by Your names, which fill the essence of everything,
by Your knowledge, which encompasses everything, and
by the light of Your face (i.e., essence), for which everything shines.
O' the Light, O' the Most Holy, O' the first of those who where first,
and the last of those who will be last.
O' God! Forgive me (my) sins, which tear apart modesty.
O' God! Forgive me (my) sins, which bring down misfortunes.
O' God! Forgive me (my) sins, which change prosperity.
O' God! Forgive me (my) sins, which block out invocation.
O' God! Forgive me (my) sins, which cut off hopes.
O' God! Forgive me (my) sins, which bring down distress.
O' God! Forgive me all sins that I have committed and all mistakes that I
have made.
O' God! I approach You by Your remembrance, seek Your intercession through
Yourself, and ask You by Your generosity,
to bring me closer to You,
to bestow on me the ability to thank You,
to inspire me to Your remembrance.
O' God! I ask You as a person who is submissive, humble, and obedient,
to treat me kindly, to have mercy on me, and to make me satisfied, content
with what You have allotted, and humble in all circumstances.
O' God! I ask You as a person,
whose poverty is intense,
who presents his need only to You, and
whose desire is great for what You have.
O' God! Great is Your authority, exalted is Your place, unknown is Your
plan, clear is Your command, overwhelming is Your might, continuous is Your
power, and escape is impossible from Your domain.
O' God! I can not find anyone,
who can forgive my sins,
who can cover my ugly misdeeds, nor
who can change my misdeeds to good, but You.
There is no God but You, glory and praise be to You.
I have harmed myself, I dared (to sin) because of my ignorance, and I was
confident in Your past remembrance of me, and Your continuous grace on me.
O' God!
How many ugly deeds You have covered!
How many heavy misfortunes You have lifted!
How many stumblings You have prevented!
How many disliked (objects) You have removed!
How many graceful praises, which I was not worthy of it, You have made
spread!
O' God! My distress is great, my sorry plight exceeded the limits, my deeds
are short, my chains kept me down, and my high desires withheld me from
gaining what was at hand.
The world has deceived me by its illusion, and my soul by its disloyalty,
and my postponement.
O' my Master! I ask You by Your might, not to let my ugly deeds and acts
conceal my invocation from You. Thus do not disgrace me by exposing what is
secret of my acts which only You are aware of, and do not rush the
punishment of what I have done secretly, such as, my ugly deeds, my
offenses, my continuous negligence, my ignorance, my numerous whims, and my
foolishness.
O' God! By Your might, be compassionate to me in all circumstances, and
have
grace on me in all matters.
My God and my Lord! Whom can I ask, beside You, to remove my disadvantages,
and to look into my affairs?
My God and my Protector! You have laid on me rules (to follow), but I
followed my own whims. I did not take protection from the sham of my enemy.
Therefore, he was able to deceive me through my desire, and the divine
decree favored him in this matter. Thus I have exceeded Your limits by
violation of some of Your rules, and disobeyed some of Your commands.
But Your praise is due on me in all these matters, and I have no argument
against the judgment You passed on me. Your judgment and Your test on me
became indispensable.
My God! I come to You after my faults and my wastefulness against myself,
while apologizing, repentant, dejected, asking to discharge me from my
sins,
asking forgiveness, turning to You, confessing, yielding, and acknowledging
my mistakes.
I do not find any way out from what I have done, nor any place to refuge to
turn to, about my affairs, except Your acceptance of my apology, and Your
entering me in to the range of Your mercy.
O' my God! Then accept my apology, have mercy on my intense disadvantage,
and free me from the solid chains.
O' my Lord! Have mercy on my weak body, the thinness of my skin, and my
delicate bones.
O' He has began my creation, my remembrance, my upbringing, my welfare and
my nourishment,
Be generous to me as You were in the beginning, and be kind to me as You
were before.
O' my God, my Master, and my Lord! How could You see me punished with Your
fire,
after my belief in Your unity,
after my heart recognizing You,
after my tongue speaking continuously in Your remembrance,
after my heart has been bound to Your love,
after my true confession, and my humble invocation to Your divinity?
No, How impossible it is!
You are too generous to abandon one whom You have raised,
or to push away (from Your mercy) one whom You have already brought near,
or to drive away one whom You have given shelter,
or to leave to misfortune one whom You have enriched and blessed.
O' my Master, my God! I wish I could know, how would You impose fire
on faces, which fall down prostrating to Your magnificence, and
on hearts, which surely acknowledge Your divinity, and
on tongues which have sincerely pronounced Your unity and thanked You with
Your praise, and
on minds, which acquired knowledge until became humble, and
on limbs, which hurried to praise You and which obediently moved to place
of
Your worship, introducing Your forgiveness, (while) yielding (to it).
No. Never! Such a suspicion can never be directed to You, nor we have heard
of such a thing from Your grace.
O' the Most Generous! O' Lord! You know my weakness to endure a small
portion of worldly misfortune, its punishment, and difficulties, which fall
upon its inhabitants, while that is a misfortune and difficulty whose
duration is short. How then can I bear the misfortune of the hereafter and
the occurrence of its tremendous difficulties while it is a misfortune
whose duration will be long, whose situation will continue, and there will
be no decrease for its inhabitants because it can not be but from Your
wrath, vengeance, and anger for which neither Heavens nor Earth can stand?
O' my Master! How can I endure it, while I am Your servant, the weak, the
insignificant, the low, the poor, and the humble.
O' my God, my Lord, my Master, and my Protector! About which should I
complain to You, and about what should I outcry and weep,
for the grievous punishment and its intensity, or
for the length of misfortune and its duration?
Therefore if You send me to Your enemies for punishment, gather me with
misfortune people, and separate me from those who love You and those who
adore You, Then O' my God, my Master, my Nourisher, my Lord!
suppose that I would be patient on Your punishment, how then, would I be
patient on my separation from You? and
suppose that I would be patient on the heat of Your fire, how then, would I
be deprived of looking into Your honor? or how would I abide in fire, while
I hope for Your forgiveness?
O' my Master and my Protector! Thus, truly I swear by Your might, that if
You leave me with the power of speech, among the inhabitants of Hell,
I would cry to You like those who cry out of hope,
I would scream like those who scream for serious help,
I would weep like those who have lost (hope), and
I would call You saying: "O' the Protector of believers! O' the utmost hope
of those who know You! O' the Helper of those who appeal for help! O' the
beloved of trustfuls! O' the Lord of the worlds!"
O' my God! Glory and praise be to You. How would You hear the voice of a
submissive servant, who is imprisoned (within the fire) because of his
disobedience, tasted the flavor of its punishment for his resistance,
blocked within the layers of Hell for his sins and crimes, while he cries
as
one who hopes for Your mercy, calls You by the language of the people who
believe in Your unity, and seek refuge to You by Your divinity!
O' my protector! Then how can (Your servant) remain in pain while he hopes
Your indulgence that was in the past? or,
how can the fire hurts him while he has hope in Your favor and compassion?
or,
how can the flames burn him while You hear his voice and see his place? or,
how can the exhaling (of fire) covers him while You know his weakness? or,
how can he be immersed in its layers while You know his sincerity? or,
how can the flames torture him while he calls You "O' my Lord!"? or,
how possible can it be to leave him in the fire while he hopes for Your
grace to free him?!
No. Never. Such an idea can not be attributed to You, nor it is known of
Your grace, nor it is similar to the way You have treated the believers in
Your unity by Your kindness, and Your generosity.
Therefore, I am certainly sure that had You not judged to punish
unbelievers
in You, and to leave Your enemies in the fire that lasts for ever, then You
have made the fire totally cool and peaceful, and no one would have any
place in it, neither permanently, nor even for a short time.
But You have sworn by Your sanctified Names that You will fill it with all
unbelievers, from the unseen (Jin) and mankind, and that You keep Your
enemies there forever. You, great be Your praise, have said in the
beginning, and by Your generosity extended the grace, that: "Is he who a
believer like the one who is not? No, they can not be alike." (Quran:
32:18)
O' my Lord and my Master! I ask You, then,
by the power, which You have enforced,
by Your divine decree, which You have made a necessity, governed, and
overpowered whom You have imposed (the power) on,
that, You forgive me at this night, and this moment,
all crimes, which I have dealt with,
all sins, which I have committed,
all ugly deeds, which I have kept secret,
all foolishness, which I have done, whether kept it secret, or disclosed,
covered or uncovered, and,
all evils, which You have ordered the noble scribes to record, those whom
You authorized to keep what is done by me, and made them witnesses on me
beside my limbs, then, (after all) You are the observer above them, the
witness of what remains hidden from them, and what You did hide by Your
mercy, and (You have) covered by Your grace,
and that You increase my share of all good things, which You have sent
down,
or good deeds, which You have favored,
or Kindness, which You have spread,
or means of living, which You have made available,
or sins, which You forgive,
or mistakes, which You conceal.
O' Lord, O' Lord, O' Lord, my Master, my Protector, and the Master of my
freedom!
O' He who has my forehead in His hands,
O' He who knows my disadvantages and my poverty,
O' He who is well acquainted with my misery and neediness,
O' Lord, O' Lord, O' Lord!
I ask You by Yourself, by Your Holiness, by Your great attributes, and
names,
that, You make my times of days and nights alive by Your remembrance, and
joined to Your service, my deeds accepted by You. So that my deeds and my
remembrances all become one harmonic effort, and my (life be in an) eternal
state, devoted to Your service.
O' my Master!
O' He only on Him I depend!
O' He only to Him I complain about my situation!
O' Lord, O' Lord, O' Lord!
Strengthen my limbs for Your service,
intensify (my) determination through all parts of my body,
grant me eagerness in Your fear, and continuous service to You, in order to
move towards You among those who are first in their fields,
be prompt toward You among those who are first,
yearn toward Your nearness among those who are eager,
become close to You like the closeness of those who are sincere,
fear You like those who are certain, and join the believers near You.
O' God!
Whoever wishes me evil, wish him the same,
Whoever wants to harm me, harm him,
put me among the best of Your servants, the closest in status to You, the
most privileged to You.
Indeed, that can not be attained without Your grace.
Grant me generously by Your generosity,
have sympathy for me, by Your glory,
protect me by Your mercy.
Make my tongue dedicated to Your remembrance, and my heart subservient to
Your love.
Bestow blessings on me by Your excellent fulfillment,
prevent my stumbling, and forgive my lapses.
Indeed You have commanded Your servants to worship You, ordered them to
call
upon You, and assured them Your fulfillment(of their requests).
Therefore, O' Lord! I raise my face to You, and I extend my hands toward
You.
O' Lord! By Your might, then, answer my invocation, make me attain my
request.
By Your grace, do not cut off my hope, and protect me from the harms from
the unseen and the mankind among my enemies.
O' He who is quickly pleased! Forgive he who has nothing but prayer.
Indeed,
You do what You please.
O' He whose Name is remedy, whose remembrance is healing, and whose
obedience is prosperity!
Have mercy on he, whose capital is hope, and whose weapon is weeping.
O' He who provides complete blessing, and, who removes misfortunes!
O' the Light of those who are distressed in darkness!
O' He who knows without learning!
Bless Mohammad and The Members of his House, and do for me what You are
worthy of doing.
May Allah bless His Messenger, and the blessed Leaders among his
descendants, and bestow upon them an endless peace and tranquillity.
Ameen
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KUMAYL'S LIFE
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Kumayl b. Ziyad b. Naheed b. Haytham b. Sa'd b. Malik b. Nakhai was chief
of
his tribe in Kufah, Iraq. He was a reliable reporter of Hadith, though he
did not report much, and a great devotee to worship of, and service to,
Almighty God.
He was born c. 18 A.H., became the Governor of Heet, Iraq during the time
of
Imam Ali, c. 35-40 A.H. The Imam used to advise him on the general
characteristics of a Muslim ruler. On one occasion, the Imam told him,
"Neglecting the (immediate) duty and being concerned about what is not
(urgent) is the permanent weakness," i.e., in order to succeed, one must
have clear agenda with a list of priorities and focus on one duty at a
time.
In 81 or 88 A.H. the tyrant of Iraq, Hajjaj, killed Kumayl and many other
believers for no reason but their faith. The shrine of Kumayl is in the
suburb of Najaf, Iraq. (For details see al-Irshad by Shaykh al-Mufeed, d.
413 Najaf 1962, and Tahdhib al-Tahdhib by Ibn Hajar al-Asqalani,d. 852,
Hyderabad, India, v8, P.448, 1328.)
THE INVOCATION'S MERIT
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Kumayl reports that he was with the commander of believers, Imam Ali, at
Basra Mosque, listening to him who was saying, "Whoever worships (the
Almighty) on the night before the middle of Sha'ban (8th month of Islamic
calendar) and recites the Khidr invocation, his wishes would be fulfilled."
Shaykh al-Tusi, d. 460 A.H., reports the Kumayl had observed the commander
of the believers during his prostration on that night, reciting this
invocation.
Sayyid Ibn Tawus d.664 A.H. adds: Kumayl further asked the Imam about the
merit of the invocation. Then, Imam replied: "When you (fully) understand
the invocation, recite it every night before Friday, or once every month,
or
once every year, or once in your lifetime, you will be protected, helped,
blessed, and forgiven (by the Almighty)." (for details see al-Tusi d. 460,
"Misbah al-Mutahajjid", p.774, and Ibn Tawus, d.664, Iqbal al-Amal, p706.)
THE ORIGINAL TEXT
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The Arabic text of Kumayl's Invocation is an excerpt from the following
sources:
1. "Key to Paradise", the concise edition of "Mafathih al-Jinan", by Shaykh
Abbas al-Qummi, d. 1359 A.H., edited by Sayyid Hadi Suhufi, and the
calligraphy by Abdul Rahim Afshari in 1381 A.H. However, the original
Arabic
text has been compared with the following sources:
2. "Misbah al-Mutahajjid", by Shaykh Muhammad b. al-Hassan al-Tusi, d. 460
A.H., edited by Haj Ismail Ansari, Qum, Iran, 1401. This edition is offset
of the following:
3. Lithograph edition dated 1082 A.H., copyist, Muhammad Yahya b. Habib
Allah. this was copied from the following:
4. Manuscript dated 1068 A.H., Copyist Ahmad b. Haj Tawwali. This has been
compared with the following:
5. Manuscript dated 971 A.H., Copyist: 'Imam al-Din' Ali al-Sharif al-
Istrabadi. This was copied from the following:
6. Manuscript dated 571 A.H., Copyist: Muhammad b. Idris al-'Ijli. This has
been compared with the original manuscript of "al-Misbah" written by the
author, Shaykh Muhammad b. al-Hassan Abu Jafar al-Tusi, d. 460 A.H.
The chain of documents to Shaykh al-Tusi is mentioned in "al-Mashikha" by
Shaykh Muhammad Muhsin al-Tehrani, d.1389 A.H. in Najaf, Iraq, as well as
other sources.
In this translation, we have made all possible efforts to present an
English
version of Kumayl's Invocation as close as possible to the original Arabic
text, based on the meanings of the equivalent roots in both Arabic and
English lexicons.
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WHY INVOCATION?
In Arabia, fourteen centuries ago, a man asked his friend for a
recommendation: what prayer would be the most useful to the one seeking
assurance of God's mercy? This prayer was given in response. The man's name
was Kumayl, son of Ziad, and his friend was Ali (AS), the Leader of the
Faithful.
Kumayl was a trusted companion of Ali (AS), well-known for his devotion,
and unflinching adherence to his great master. Kumayl has transmitted a
number of important sayings and teachings of the Leader of the Faithful.
The famous supplication, known by the title Du'a-e-Kumayl or supplication
of Kumayl, is one of the most important of those teachings.
The instructions delivered with this prayer emphasize that it should be
recited as frequently as possible. Faithful Muslims enjoy a weekly
recitation, usually on the evening of Thursdays.
A sincere reading of this prayer can reveal many things: the Islamic
concept of God, His Attributes, man's well-founded hopes for reply to
prayer and a tranquillity of spirit to be obtained with few other prayers.
O' Nourisher, how can we thank You enough for the kind permission You have
given us, that at any time and under any condition we can call upon You and
You will take our hands. You have insisted that at any incident we should
come to Your door, saying "I will support you and with My assistance you
can overcome your problems."
O' Lord, people are constantly wondering about invocation, which should be
defined as relation with You. Sometimes people ask "what is invocation
(Du'a)?" or they often ask "What effect does it have?" Sometimes they
complain, saying their invocations (Du'a) are not accepted. Questions are
raised about the invocations (Du'a) by sinless people and spiritual
leaders, and the groans and wailing that accompany these prayers into Your
Holy Presence. I now ask for help from You, for Your Aid in expressing this
idea to present some points within a concise essay, hoping to provide a
solution to the problems of researchers.
Human beings live in a world with billions of creatures, known and unknown.
Their numbers seem impossible to know for human beings. The span of man's
vision is so small that he can not even obtain knowledge of creatures that
are around him. Sometimes he can not even perceive them or get information
concerning their existence. With the recognition of his own knowledge as
so insufficient, when he reaches the climax of mental greatness, he cries
out by saying "I am uninformed of other than myself."
How can a human being, a trivial portion of the Universe live in such a way
that he always finds success and prosperity? Every moment he is surrounded
by problems, with heavy waves pushing him through unbearable ups and downs
and blights. Can a path be found through all these difficulties? The way
that a human being can take to bring himself to the coast of rescue? And
in some manner continue his route and strive for the development that he
desires and find his God by reaching Him and joining with the Sublime
Essence, to grasp the real development that he was created for?
Yes, the Creator of the World through the power which He entrusted to human
beings directs all them to development. All human beings eagerly want to
attain such development. This propensity that has been instilled in every
human heart by the Nourisher pulls man to his Creator and aids him in
heading on the path of development. The only way to enhance this
inclination
is an attempt that must be made, according to the order of God, for the
protection of the relation between the human being and his Creator.
If this link to God is broken, it is like an electrical wire that is cut.
The connection between the power plant and the light bulb does not exist
any longer, and therefore the light is extinguished. When the connection
between man and God is cut, man becomes a corrupt being and a painful
element in the society, and he is only filling space and making the space
tighter for others.
This relation or connection is invocation (Du'a) that an alive human being
offers to his Nourisher. With an expressive language, the supplicant
presents his inability and helplessness and confesses to the ability,
complete independence and absolute power of his Nourisher.
Obviously the smaller we see ourselves and the greater we see Him, the more
potential and more ability is there for us realize the importance of this
connection, and we would therefore gain more benefit from it. From the
Reservoir of Power, humans ask for the fulfillment of their needs. As a
result of this connection, the invocation (Du'a) adds to his scientific
and moral abilities in every moment. The more intensively the human being
prays, the more his scientific grasp will be stronger, with man viewing
himself as less and less, and His Creator as stronger and greater.
As a result of this attempt, it gets to a point that an advanced
human being according to his genuine nature does not make any
hesitation in following the path of Almighty God. In every step that he
takes towards development, the greatness and grandeur of the power of the
Almighty will become more obvious him, and he will look at his past from a
higher level. For what he has done he will sometimes apologize, even if
what he has done was his duties. That is because he now comprehends its
inadequacy. HE INTERPRETS HIS PAST WORSHIPS AS SIN and does not see any
value for his work when presented to the Great position of the Lord. With
his elevated view, he perceives his submission to God's presence as SINFUL
and even an action far from politeness.
What is My Performance?
Offering praise in Your Presence is a lack and a sin. I am nobody and full
of flaws and needs. Whatever goes from me to Your Presence is not only
valueless but it is a fault due to my weakness and incapability. The only
way out of this for me is to know myself with my imperfections and know You
by Your Perfection. With the net of kindness that you have opened, I can
reach complete development and benefit from the Grace pouring from the
Essence of Being.
We strive moment by moment to reach You. Of course, in this path all people
are not the same, and do not strive in the same manner. When the range of
our knowledge about ourselves and about the Creator increases and we do not
stray from the path of humanity, we can travel in a better, easier, and
stronger way.
The Prophets and the Imams have reached this point. Since they realize the
Magnificence of their Lord and comprehend the position of the Life-Giver,
they see themselves, their activities, and their prostrations and praises
so little that THEY INTERPRET THE WORSHIP OF THAT MUCH AFFLUENCE AND
GREATNESS AS SIN, and with supplication and invocation, they ask for pardon
and they hope for forgiveness. When they face the divine commandments and
consider the Holy Position of the Almighty, they submit themselves to the
Master. They see this action in front of the Lord as nothing, and recognize
it AS NOT SUITABLE FOR PRAISE. They hope it would be accepted by the
Generosity and Majesty of the Creator, OTHERWISE IT IS A SIN TO SUBMIT SUCH
INADEQUATE WORSHIP TO THE HOLY PRESENCE OF THE LORD.
Those people like the Prophet Muhammad and his Ahlul-Bayt realized the
Divine position with a much wider view. Continuously upon the two wings of
knowledge and action, they progressed to a higher and superior position.
They were at every moment finding out more about the Magnificence of the
Life-Giver of the world, and more about their own incapability;
consequently better understanding their inadequate actions in comparison
with that much Power and Greatness. To compensate for that, they confessed
to their sins and asked the Lord for the permission to apologize with the
excuse that they CAN NOT do to the extent of what Allah deserves, with the
hope that He would guide them to a higher and superior position until they
could continue their development process in order to reach the sublime of
morality.
Imam Jafar al-Sadiq (AS) has proclaimed these instructions for invocation:
"First we must testify to the Omnipotence of Almighty God, then we have to
send greetings to the Prophet and his descendants, and then confess to our
sins, flaws, and shortcomings. Then whatever we desire we should present
before Him." It should be kept in mind that first a human being should make
an acquaintance with his Lord and confess to His Grandeur, and then
following the method of the Prophet (PBUH&HF) and the Chaste Leaders (AS),
make a connection to him. He should then get to know himself, how many
imperfections he has that ask the submission of his worship an impolite act
toward Him. When he finds out about the two aspects: His ability and his
own incapability and how to reach to the Source of Power, then it is time
to share his statements with his Lord.
It is at this time that a human being discovers the greatness of
supplication and the degree of its value. This is the way of success in the
existing world. Indeed, supplication or prayer is recognition of God and
recognition of his own, and review and deliberation on one's past with an
expectation to one's future.
The more the human being becomes curious at these stages and studies the
world of nature, the greater will be his understanding: How great is his
Lord and with what ability He has created such a vast universe and how
small
and incapable are human beings in such an environment. He must realize that
he could never be rescued all by himself in this world which is full of
disturbances, except to be under the Guidance of the Creator of the world
and ask assistance from Him. In that way, he can attain the position (that
according to the tradition) he has been created for. In that way, he finds
his way to the door of the Prophets and Saints. With the help of the Guider
of the Righteous, he can continue his development process. When he makes
progress, he becomes MORE SHAMEFUL OF HIS PAST and becomes more needful.
With the power from the Hidden Source of the world, he enters society.
In his life, he overcomes all problems, solving any thing he faces, with
the favor of God. Under these circumstances he neither abjects himself to
others or is cruel to others. He is a human being that on his humanistic
path, he benefits from everything and is supported by the Divine Power. He
is not afraid of anyone except Him, and he is not lax in action and work
and he never fails on any battlefield. That is because he sees himself
connected to the endless Divine Power, with a world of strength in the
battles of life, and with a tireless power he smoothes out all unevenness.
It is based on this principle that all Prophets and purified Imams, at
every small or important event were first praying and begging for help from
God, and then they began their task. The messenger of Islam first of all
worshipped God before he was preparing to go to battle; he was offering his
inability before the Holy Presence of the Almighty and resorting to the
infinite Divine Power; only then, he was entering the battlefield with good
moral, knowing that conditions for the real victory were His.
Yes, first power must be obtained and then action. Invocation can be this
power-giver to all human beings.
Regards.
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Sundays' Supplication
In the name of God,
from whom I hope for nothing but His bounty, and
from whom I fear nothing but His justice!
I rely only upon His words, and I cling only to His rope!
O' the pocessor of pardon and prosperity, In You I seek sanctuary,
from oppression and enmity,
from the changes of the time and recurrence of sorrows,
from the striking events, and
from the expiration of my term (life) before forgiveness and preparation.
>From You I seek guidance wherein is righteousness and sets me right.
From You I seek help which is linked to success and favorable response.
To You I tend,
for the garment of well-being and its completion, and
for the covering of health and its continuity.
To You I seek refuge, O' my Lord, from the stimulations of Satans,
and I seek protection in Your government, from the injustice of governors.
So accept my past prayers and fasting, and make my tomorrow and its after,
better than my present hour and today!
Exalt me in my clan and my people.
Protect me in my waking and my sleeping.
For You are God, the best guardian, and the most merciful.
O' God, I quit before You, on this day and the following Sundays (AHAAD),
of associating anything with You (SHIRK) and of heresy (ILHAAD),
and I sincerely devote my supplication to You seeking for response.
So bless Mohammad and his Household, the best of Your creatures and
the summoners to Your truth, and
exalt me with Your exaltation which never suffers from loss,
protect me with Your sight which never falls asleep, and
seal my affairs by cutting me off from everything but You, and my life with
forgiveness! Surely You are the merciful and the compassionate.
-----------
The above piece of supplication was excerpted from a book named
"The Psalms of Islam" (al-Sahifat al-Sajjadiyya) by Imam Ali Ibn Husain
(al-Sajjad, Zayn al-Abidin), the 4th Imam/successor and grandson of
Prophet (PBUH&HF).
The Psalms of Islam, Arabic-English, Translated by: William C. Chittick,
Published by: The Muhammadi Trust of Great Britain and Northern Ireland,
1988
ISBN 0-946079-51-X
ISBN 0-946079-56-O
______________________________________,
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| o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, |\
| ( : / (_) / ( . |\
|______________________________________|\
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Mondays' Supplication
Praise belongs to God,
who allowed none to witness when He created the heavens and the earth, and
who took no assistant when He shaped the spirits (of people)!
He has no associate in divinity and no support in unity.
Tongues fall silent in describing the deepness of His attributes,
intellects fail in knowing Him thoroughly,
tyrants fall low before His majesty,
faces are humbled in fear of Him, and
everything mighty is overwhelmed of His might!
Thus praise be to You, again and again, and continuously!
And His blessings be upon His Messenger endlessly and everlastingly!
O' God, make the beginning of this day of mine righteousness, its middle
prosperity, and its end success!
And I seek refuge in You from a day whose beginning is fright, whose middle
is anxiety, and whose end is pain!
O' God, I ask forgiveness for every promise I have promised, then failed to
keep. I ask You concerning Your servants:
If there is any servant from among Your servants or any handmaid from among
Your handmaids, who has against me a complaint because I have wronged him
in respect to himself, his reputation, his property, his family, evil words
I have spoken about him in his absence, an imposition upon him through
inclination, caprice, scorn, zeal, false show, bigotry,
whether he be absent or present, alive or dead, such that my hand has
fallen short in order to find him and ask him for forgiveness, or my
capacity has been too narrow to compensate for him,
I ask You, O' He who owns all objects of need which are granted by His will
and hasten to His desire that bless Mohammad and his Household, and have
mercy on me by satisfying (the one I might have wronged) from me in the
manner
that You will. Because forgiveness decreases You nothing, and grant hurts
You nothing, O' Most Merciful of the merciful!
O' God, give me on every Monday (ITHNAIN) two favors from You:
the opportunity to obey You from its beginning, and
the favor of Your forgiveness by its end.
O' He who is the God, and none but him can forgive the sins!
-----------
The above piece of supplication was excerpted from a book named
"The Psalms of Islam" (al-Sahifat al-Sajjadiyya) by Imam Ali Ibn Husain
(al-Sajjad, Zayn al-Abidin), the 4th Imam/successor and grandson of
Prophet (PBUH&HF).
The Psalms of Islam, Arabic-English, Translated by: William C. Chittick,
Published by: The Muhammadi Trust of Great Britain and Northern Ireland,
1988
ISBN 0-946079-51-X
ISBN 0-946079-56-O
______________________________________,
| w w w |\
| || || | || |\
| o_,_7 _|| . _o_7 _|| 4_|_|| o_w_, |\
| ( : / (_) / ( . |\
|______________________________________|\
\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\\
Tuesdays' Supplication
In the name of God, the all merciful, the compassionate.
Praise belongs to God,
and praise is His right, for He deserves abundant praise!
I seek refuge in Him from the evil of my soul (nafs), "for surely the soul
commands to evil unless my Lord do bestow His Mercy (to protect my soul)"
(12:53).
I seek refuge in Him from the evil of Satan who adds sins to my sin.
I seek protection with him from every wicked tyrant, unjust king, and
conquering enemy.
O God,
place me among Your troops, for Your troops are the only real victorious
(37:173),
place me in Your party, for People of Your party are the only prosperous
(58:22),and
place me among Your friends, for Your friends no fear shall be upon them,
nor shall they sorrow (10:62).
O God
set right for me my religion, for it is the protection (Ismah) of my
affair,
set right for me my Hereafter, for it is my permanent residence and to it I
could flee from the neighborhood of the vile!
Make life an increase for me in every good and death an ease for me from
every evil!
O God,
bless Muhammad, the Seal of the Prophets and the terminator of the number
of the messengers, and bless his chaste and pure Household, and his select
Companions, and grant me on the Tuesday three things:
Afflict me
no sin unless You have already forgiven,
no sorrow unless You have already taken it away,
and no enemy unless You have already repelled him!
By means of "in the name of Allah", the best of the Names, in the name of
Lord of earth and heaven,
I seek to repulse every hateful thing (makrooh), which has His anger at its
beginning, and
I seek to attract every lovable thing (mahboob), which has His satisfaction
at its beginning!
So seal me with forgiveness from You, O Patron of beneficence!
-----------
The above piece of supplication was excerpted from a book named
"The Psalms of Islam" (al-Sahifat al-Sajjadiyya) by Imam Ali Ibn Husain
(al-Sajjad, Zayn al-Abidin), the 4th Imam/successor and grandson of
Prophet (PBUH&HF).
The Psalms of Islam, Arabic-English, Translated by: William C. Chittick,
Published by: The Muhammadi Trust of Great Britain and Northern Ireland,
1988
ISBN 0-946079-51-X
ISBN 0-946079-56-O
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