Friday 12th of August 2022
نفر 0

O Allah! Whoever desires evil for me(Part of Dua Kumail)

اللّهُمَّ وَمَنْ أَرادَني بِسُوء فَأَرِدْهُ وَمَنْ كادَني فَكِدْهُ، وَاجْعَلْني مِنْ أَحْسَنِ عَبيدِكَ نَصيباً عِنْدَكَ، وَأَقْرَبِهِمْ مَنْزِلَةً مِنْكَ، وَأَخَصِّهِمْ زُلْفَةً لَدَيْكَ، فَإِنَّهُ لا يُنالُ ذلِكَ إلاّ بِفَضْلِكَ، وَجُدْ لي بِجُودِكَ وَاعْطِفْ عَلَيَّ بِمَجْدِكَ وَاحْفَظْني بِرَحْمَتِكَ

O Allah! Whoever desires evil for me- desire it for him! And whoever deceives me- deceive him! And make me one of the most excellent of Your slaves who share the best reward from You, the nearest of them in station to You and the most elect of them in proximity to You. For that cannot be attained except by Your Bounty. Grant generously to me through Your Munificence, incline toward me with Your splendor and protect me with Your Mercy!

The enemies that desire evil for human are Satan, the carnal soul, and an evil friend, that deceive him. The temptation and deceiving power of these dangerous enemies is so strong that Am¢r al-Mu’min¢n (a.s) seeks Allah’s assistance for fighting them. There were detailed discussions on Satan, the carnal soul, and evil friends in previous parts of the book.

If one wants to be the most excellent, the nearest, and the most elect servant of Allah, he should have a faith together with certainty, an acceptable sincerity, valuable deeds, righteous morality, and especially piety, to keep him from wrongdoing. Isn’t it that the Holy Qur’¡n states:

إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْ.

Surely the most honorable of you with Allah is the one among you most pious. (13:49)

Piety, which is the base of human prosperity in the world and the Last Day, has three steps; general, especial, and the most special piety. The general piety is doing the obligatory deeds and avoiding the unlawful ones. The special piety is avoiding the undesirable deeds as well as the permissible deeds to the extent possible. The most special piety is avoiding anything that prevents the heart from Allah’s remembrance.

Kh¡jah Ni¨am al-Mulk and the Pious Man

It is cited in historical books about the life of Khajah that one day he met a pious servant of Allah. He told the pious man: “Ask me something to grant it to you! Because you are in need and I am needless.” The pious man said: “I want Allah nothing except Him, because asking Allah anything except him is out of low resolution. How can I ask this from you then?” Khajah said: “If you do not ask me anything, let me ask you something.” The pious man asked: “What is it?” Khajah replied: “When you remember Allah in your prayers, remember me too.” The pious man said: “When I have the blessing of remembering Allah, I forget my own self, how can I remember you?” 

O the One Who possesses Greatness, Honor, Splendor, and Glory! All these divine attributes necessitate Mercy toward others, and Mercy necessitates Forgiveness. So incline toward me with Your splendor, so that You would have Mercy toward me, thus finally making this poor servant of You needless!

A¦mad Kha¤rawayh and the Thief

Those people who have virtuous morality treat everyone by it. Their behavior is in fact a ray of the behavior of the Almighty to His servants.

It is narrated that a thief broke into the house of A¦mad Kha¤rawayh, but found nothing much valuable there. He wanted to leave the house when the generous A¦mad prevented him. A¦mad called the thief: “I don’t like you get out of my house bare handedly! Take a bucket of water from that well, perform repention ghusl (ritual bath), then perform wuzu’ (statuary ablution), and begin praying, repenting, and asking for forgiveness. Then maybe something is prepared for you, not to return home with bare hands.” As the sun rose, a noble man brought a hundred gold coins for A¦mad, as a gift. He gave the coins to the thief and said: “This is the superficial reward of a night of sincere worship.” The thief was greatly impressed, repented from all his sins, and turned to the Almighty.


وَاجْعَلْ لِسانى بِذِكْرِكَ لَهِجَاً وَقَلْبي بِحُبِّكَ مُتَيَّماً وَمُنَّ عَلَيَّ بِحُسْنِ إِجابَتِكَ، وَأَقِلْني عَثْرَتي وَاغْفِرْ زَلَّتي، فَإِنَّكَ قَضَيْتَ عَلى عِبادِكَ بِعِبادَتِكَ، وَأَمَرْتَهُمْ بِدُعائِكَ، وَضَمِنْتَ لَهُمُ الاِْجابَةَ، فَإِلَيْكَ يا رَبِّ نَصَبْتُ وَجْهي وَإِلَيْكَ يا رَبِّ مَدَدْتُ يَدي، فَبِعِزَّتِكَ اسْتَجِبْ لي دُعائي وَبَلِّغْني مُنايَ وَلا تَقْطَعْ مِنْ فَضْلِكَ رَجائي، وَاكْفِني شَرَّ الْجِنِّ وَالاِْنْسِ مِنْ أَعْدائي

And Make my tongue remember You constantly and my heart enthralled by Your love! Be gracious to me by answering me favorably, nullify my slips and forgive my lapses! For You have decreed Your worship for Your servants, commanded them to supplicate You and assured them that they would be answered. So toward You, my Lord, I have turned my face; and toward You, my Lord, I have extended my hand. So by Your Might, comply with my supplication and make me attain my desires! Do not, if it pleases You, sever my hopes, and spare me the evil of my enemies from among the jinn and men!

The Tongue

One of the greatest blessings of Allah to human beings is the tongue, by which he can talk, express whatever he thinks, and declare his goals and viewpoints.

Just as its virtue and goodness are great, the tongue’s vices are heavy. The wise men have said about this organ: “The weight of the tongue is little, but its sin is great.”

As the great narrator, philosopher, and ascetic scholar has said, the tongue can commit nearly twenty major sins, such as backbiting, accusation, tale telling, ridiculing, spreading rumor, telling lie, using abusive language, belittling others, etc. 

The Holy Qur’¡n has permitted only ten types of speaking. If one uses his tongue in one of these ten ways, it is as if he has worshipped Allah. If, on the other hand, he speaks in ways other than these, he has polluted his tongue with sin and, in fact, has worshipped Satan. They are 1. Good speaking, 2. Better speaking, 3. Just speaking, 4. Honorable mention, 5. Generous speaking, 6. Gentle speaking, 7. Speaking of belief, 8. Right speaking, 9. Honest advice and 10. Effectual speaking.

Good speaking is speaking to people with good temper. (2:83) Better speaking is inviting people to Allah. (41:33) Just speaking is giving testimony in a court of law. (6:152) Honorable mention is speaking well of the latest generations of the believers. (26:84) Generous speaking is speaking well to one’s parents. (17:23) Gentle speaking is speaking for enjoining good and forbidding evil. (20:43) Speaking of belief is confessing to Allah’s Unity and the prophethood of His messenger. (2:136) Right speaking is speaking truthfully in every circumstance. (94:9) Honest advice is speaking to the orphans and one’s family. (40:5) Effectual speaking is an influential speaking consisted of advice, logic, and wise speech. (4:63)

Benefiting from these ten speaking ways, one can begin a business whose profit is known by no one but Allah. A complete explanation of these ten methods requires a separate book. Here we only explain about the reward of better speaking that is guiding and inviting people to Allah.

When sending Am¢r al-Mu’min¢n (a.s) for guiding the people of Yemen, the Messenger of Allah (s.a) told him: 

يَا عَلِيُّ! لاَ تُقَاتِلْ أحَداً حَتَّى تَدْعُوهُ. وَأيْمُ اللهِ لَئِنْ يَهْدِي اللهُ عَلَى يَدِكَ رَجُلاً خَيْرٌ لَكَ مِمَّا طَلَعَتْ عَلَيْهِ الشَّمْسُ وَغَرَبَتْ. 

O `Al¢! Do not fight anyone before you invite him to the truth. By Allah, if you guide someone to Allah, it is better for you than all the things above which the sun shines and sets. 

Performing prayers is remembering Allah; reciting Qur’¡n is remembering Allah; specific supplications recommended by the Imams (a.s) for certain times and places are remembering Allah; speaking in accord with the methods cited in the Holy Qur’¡n is remembering Allah; but above all, using the tongue for guiding people to Allah is the greatest most valuable remembrance of Allah.

Forgiveness of the Prostitute Woman

Thiqat Al-Islam Kulayni in the final section of his valuable book ‘Raw¤at al-K¡f¢’ has narrated from Imam ¯¡diq (a.s) that a pious man defeated Satan’s temptations after much worship. So Satan called his army and told them: “Which of you can get this pious man out of the worshippers’ circle?” Every one of them mentioned his trick but none was accepted. One of them said: “I deceive him by prayers.” So Satan liked his deceit and appointed him as the agent for misguiding the mentioned pious man!

Satan’s agent went to the pious man’s temple and began worshipping very eagerly. He was so much engaged in enthusiastic worship that the pious man could not ask him the reason for his rarely willing worship. When he finally asked the reason from the agent, he answered: “I have committed a sin and now I am regretful. My regretfullness has set me in eager worshipping, without getting tired!” The pious man wanted to experience the same state of worshipping after regret from a sin! And he did not think of the consequences if he would die while committing sin and could not regret and repent! So he asked Satan’s agent to help him. The agent recommended he do adultery with a famous prostitute woman. The pious man rushed to her. The woman was astonished at seeing the pious man, with his divine countenance, in that ignominious quarter of the city and thought that he has been deceived. So she told him: “One can never reach the nearness position by wrongdoing. The one who has encouraged you to do so has intended to deceive and misguide you. Committing sins brings human down, not promoting him. Now turn back to your temple, and if you did not find your encourager know for certain that he has been Satan!”

Awakened, the pious man returned but did not see the evil agent there anymore. He was very thankful to the woman who had saved him from wrongdoing. On the other hand, the woman passed away on that very night. The Almighty addressed the prophet of that age: “Accompany other people in burying her body; I forgave all her sins because of her guiding one of My servants!”

Guarantee of Acceptance of Prayer

The Holy Qur’¡n has stated:

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ أُجِيبُ دَعْوَةَ الدَّاعِي إِذَا دَعَانِِ.

And when My servants ask you concerning Me, then I am near, I answer the prayer of the supplicant when he calls on Me. (2:186)

وَقَالَ رَبُّكُمْ ادْعُونِي أَسْتَجِبْ لَكُمْ.

And your Lord says: Call upon Me, I will answer you. (40:60)

However, it should be kept in mind that not any prayer is being guaranteed to be accepted; rather only the prayer of a supplicant whose features are mentioned in the Holy Qur’¡n and the traditions.

Someone might call upon Allah weepingly and ask Him all the world’s wealth, kingdom over everywhere, an everlasting life, a beauty more than that of Josef’s, a voice nicer than that of David’s, or a bravery more than that of Imam `Al¢ (a.s). He might even ask Allah to fulfill any good or evil prayer he says about other people!

Such supplications are void of necessary features so they are not guaranteed to be accepted by the Almighty. The knower, righteous, and lover servants have the necessary conditions and their prayers are based on the goodness of this world and the Hereafter. If their prayer is answered in the world, they thank Allah, and if it is not answered here, they do not become upset; rather they are patient and wait until the suitable time for the acceptance of their prayer comes.

It has been narrated that prayer is the weapon of the prophets (s.a) and the believer. Prayer changes a strong inescapable fate, removes the calamities, and cures any diseases.

The necessary conditions for the acceptance of prayers have been mentioned in the Imam’s traditions as: sincerity in deeds, knowing that everything is in Allah’s Hands, performing the obligatory deeds, having a purified heart, telling the truth, eating lawful meal, paying people’s right, presence and tenderness of the heart, beginning the prayer with ‘bismill¡hir-ra¦m¡nir-ra¦¢m (In the name of Allah, the Compassionate, the Merciful),’ confessing to the sins, beseeching and weeping, putting the face unto the ground, performing two units of prayer, having certainty of acceptance, praying for others before oneself, avoiding indecent prayers, praying among a congregation, praying in privacy, and having hope of the acceptance of prayer.

If the supplication and the supplicant have the necessary conditions the prayer would most surely be answered.

Prayer of the Entangled

J¡bir al-Ju`f¢, a reliable tradition narrator of Imam al-B¡qir and Imam ¯¡diq (a.s) narrates from the Prophet (s.a) that three travelers reached a mountain while traveling. They saw a cave on top of the mountain, entered it and began worshipping. Suddenly a piece of rock fell down the mountain and blocked the opening of the cave, as if it had been made for being its door!

The travelers told each other: “By Allah that there is no way out, unless we represent to Allah some of our righteous, sincere deeds or avoiding a sin.”

The first one said: “O Allah! You know better than anyone else that I went to a beautiful woman and gave her a lot of money, but when I came near her I remembered the Fire and left her alone. Solve our problem for this and show us a way out!” So part of the rock was removed.

The second one said: “O Allah! I hired some workers in my farm and set a wage of half a drachma for every one of them. At the end of the day, one of them came to me and said: ‘I have worked as much as two workers. Give me one drachma!’ I refused to do so and he went away. Then I planted some seeds as much as a drachma in a corner of my farm and they grew abundantly. One day that worker came to me again and asked for his wage. I gave him eighteen thousand drachmas that was the benefit of some years of farming with that little amount of seed. I did it only for Your sake, so rescue us!” Therefore, the rock moved a little more.

The third person said: “O Allah! One night my parents were sleeping when I brought a bowl of milk for them. I did not wake them up and did not put the bowl down not to wake them up. I kept the bowl until they woke up intentionally. You know I tolerated that pain for Your sake, so rescue us!” Afterwards the rock moved away completely and the three of them escaped the cave in full health. 

Prayer of the Black Slave

It is narrated that the Israelites were affected by famine for seven years. Seventy thousand of them went to a desert to pray for rain. There came a divine address: “O Moses! Say to them: ‘How should I accept your prayer while your sins have embraced you and your hearts has gotten evil? Do you call upon Me while you do not believe in Me. Go to one of My servants named Burkh so that he would ask Me, and I would accept it.’”

Moses looked for Burkh but did not find him. One day he was passing a place where he saw a black slave on whose forehead was the sign of prostitution and who had hung something on his neck. Moses (a.s) thought that he was Burkh so asked him of his name. He answered: “I am Burkh.” Moses (a.s) said: “I have been looking for you for a while. Pray for rain!” Burkh went to the desert and said in his litany: “O Allah! Withholding the rain from your servants is below Your dignity; there is no stinginess in Your presence; is it that Your Mercy is weakened; or that the winds has disobeyed You; or Your resources has terminated; or Your wrath to the sinners has increased; were not You the Forgiver before creating the sinners?!” He had not moved from his place when it rained to an extent that all the Israelites’ thirst was removed. 


Prayer of Imam al-Sajj¡d’s Slave

Sa’id Ibn Musayyib was one of the scholars of medina and praised by Imam al-Sajj¡d (a.s) and Imam M£s¡ Ibn Ja’far (a.s).

`Abd al-Malik ibn Marw¡n sent a deputy to Medina to ask Sa’id’s daughter who was beautiful and knowledgeable to marry him. Sa’id told the deputy: “I don’t want my daughter to marry the ruler of the country!”

One day Sa’id said to one of his students: “Why have you been absent from the class for several days?” He answered: “My wife had passed away so I was busy and could not come.” Sa’id told him: “Take a wife for yourself!” The cleric student said: “I have nothing except two drachmas.” So Sa’id told him: “Do you want to marry my daughter?” He answered: “As you wish!” So Sa’id made his daughter the wife of his student.

It was for forty years that Sa’id had gone to no one’s home. His student says: “That night Sa’id Ibn Musayyib came to my house along with his daughter. He left her with me and went.” I asked her daughter: “What do you have?” She said: “I know Qur’¡n by heart.” I asked her again: “What do you want as your marriage portion?” She replied: “A tradition suffices me.” So I told her this tradition:

جِهَادُ المَرْأةِ حُسْنُ التَّبَعُّلِ.

A woman’s Jihad is performing her duties to her husband. 

This pious, righteous, and sincere Sa’id Ibn Musayyib says: There was once an extreme famine in Medina. People went to the desert to pray for rain and I went with them too, but I saw no one worthy of being accepted by Allah among them. I saw a black slave who had put his face on the earth beside a hill and was praying. His prayer was accepted and it rained a lot. Then I followed him to see that he went to Imam Al-Sajj¡d’s house. I asked Imam (a.s) to give him to me. Imam Zayn Al-Abidin (a.s) presented all his servants but the mentioned one was not among them. I found out that there is another servant in the stable. So Imam told him: “I granted you to Sa’id.” The servant wept excessively and told me: “O Sa’id! Do not separate me from Imam!” Seeing this, I left him and exited Imam’s home. After my leaving there, the servant, whose secret of being pious had been disclosed, had put his head on the ground and asked Allah for his death and his prayer was accepted at once. Imam Al-Sajj¡d (a.s) sent for me to take part in the servant’s funeral!

Imam al-°usayn’s Prayer

It is narrated in “Man¡qib” of Ibn Shahr ªshub from the worthy book “Tahdh¢b” of Shaykh ±£s¢ that a woman was circumambulating around Kaaba and a man was in the same row. The man stretched his hand toward the woman with an evil intention when suddenly his hand stuck firmly to the woman’s body. As a result, both of them stopped their circumambulation. The law forces brought them to Mecca’s governor and he called on the jurisprudents to issue a verdict in this odd case. All of them ordered to cut the man’s hand because of the great sin he had committed beside Kaaba. Then someone suggested asking the opinion of Imam °usayn (a.s), before cutting the sinner’s hand. Imam °usayn (a.s) came toward ka’ba and began beseeching to the Almighty until the man’s hand was separated from the woman’s body. Then Imam (a.s) was asked: “Should the sinner be penalized?” Imam (a.s) stated: “Why should you punish him while Allah has forgiven him?!” 

Nightly Prayer of the Prisoner

In the ruling period of `Abdull¡h Ibn ±¡hir, some roads got unsafe for the people and the caravans. `Abdull¡h appointed a group of soldiers to guard in the roads. Then ten thieves were arrested in one of the roads. They were sent to the government headquarters, but one of them escaped at the darkness of night. The head of the guards thought that `Abdull¡h Ibn ±¡hir might punish him for the prisoner’s escape. Therefore he took an innocent cotton-carder who was going to another city to work instead, so that the number of prisoners was true. The ten captives were brought to `Abdull¡h who ordered to imprison them all.


One night, two of the prisoners, including the innocent cotton-carder, were chosen to be executed. The innocent prisoner thought: “My children think that I am working in another city and don’t know that an oppressor governor has seized me unjustly.” In the middle of the night, he performed two units of prayer, and then he put his head one earth and prayed to the Almighty.

On the same night, `Abdull¡h Ibn ±¡hir dreamed that four strong black snakes attacked him and collapsed his government. He was startled from sleep, called the soldiers, and said: “An oppressed one is beseeching to Allah at this time of the night.” After much search, they entered the prison and saw cotton-carder in the strange state that he was. They brought him to the ruler. When everything was clear, the ruler ordered to give the innocent prisoner ten thousand gold coins. Then he told the cotton-carder: “I have three requests from you; forgive me, accept this gift from me, and come to me whenever you had a request.”

The cotton-carder said: “I accept two of your three requests; I forgave you and accepted your gift, but not the third one. Because it is ungrateful to leave the Lord who collapsed your government for my prayer, and come to the presence of a weak creature of Him!”

O Lord! I wish You forgive my sins, help me avoid sins in the future, prepare the conditions for my sincere worship, use my limbs in serving You and Your servants, fill my heart with Your love, cure my mental and physical illnesses, and grant me the intercession and accompaniment of Your favorite servants in the Hereafter. This is my wish, my Lord! Do not despair me of your Mercy and Blessings!

It is narrated that Messenger of Allah (s.a) told a person who was approaching death: “How do you see your state?” He said: “I fear my sins and hope for Allah’s Mercy.” The Prophet (s.a) said: “No one thinks this way except that Allah saves him from what he fears and grants him what he hopes for.”

O Lord! My hope and my wish are not in vein. You have called Yourself, in the Holy Qur’¡n, the Forgiver, the Generous, the Acknowledger of thanks, and the most Merciful of the Merciful. While I am afraid of the excess of my sins, I am quite hopeful of You. If I have come to Your presence with du`¡’ kumayl, Your own Mercy has made me come toward You. I know for certain that no beggar returns bare-handedly from Your presence; no hopeful becomes hopeless, and no one is rejected. O Lord! You accepted and forgave °urr Ibn Ziy¡d, with his great sin, Asiya, after her belief, Fu¤ayl Ayyaz, after his repentance, as well as thousands of other sinners and You rewarded them all. How can I be hopeless, while You have considered hopelessness of Your Mercy as disbelief, in Your Qur’¡n?!

وَلاَ تَيْئَسُوا مِنْ رَوْحِ اللَّهِ إِنَّهُ لاَ يَيْئَسُ مِنْ رَوْحِ اللَّهِ إِلاَّ الْقَوْمُ الكَافِرُونَ.

And despair not of Allah’s Mercy; surely none despairs of Allah’s Mercy except the unbelieving people. (12:87)

Rain of Mercy

Imam ¯¡diq (a.s) has narrated from his father from his grandfather: People of K£fah came to Am¢r al-Mu’min¢n (a.s), complained about lack of rain and famine and asked him: “Call upon Allah to send us rain!” Am¢r al-Mu’min¢n (a.s) told Imam °usayn (a.s): “Ask Allah for rain!” Imam °usayn (a.s) praised Allah and His Messenger (s.a) and called upon Allah: “O the bestower of blessings and descender of rain! Send bountiful rain for us to save Your servants from inability and revitalize dead lands! Amen! O Lord of the worlds!”

When his prayer finished, suddenly it rained heavily. An Arab came from another region of K£fah and said: “I saw so much water in hills and valleys that it was as if the water waved!” 

O Allah! You Satisfied the thirst of people of K£fah with the prayer of Your sincere servant; Grant the rain of Your Mercy to clean the sins from our Letter of Deeds; save us from the chastisement of our sins; grow the plant of joyful worship in us; surely we have come to You with hope of Your Mercy, to apologize and to ask You, and we know that You would certainly forgive us.


Hope of Mercy

A young man was passing an alley when he saw a bird on a tree branch. He shot an arrow toward it but it hit the son of garden’s owner and killed him. Some innocent passers-by were arrested from around the garden. The shooter young man came to the garden and asked: “What’s the matter?” He was answered: “Someone has shot this boy with an arrow.” The young man said: “Bring me the arrow to tell you.” Then he said: “I threw this arrow for hunting but it hit this boy. I am the murderer.” The boy’s father said: “I know you did it accidentally, young man! But why did you confess to your fault?” The young man answered: “In hope of your mercy; so that you would forgive me because of my confession.” So the father forgave him .

O the most Generous of the generous! We now confess to all our sins so that You would forgive us by Your indefinite Mercy.

يا سَريعَ الرِّضا إِغْفِرْ لِمَنْ لا يَمْلِكُ إلاّ الدُّعاءَ فَإِنَّكَ فَعّالٌ لِما تَشاءُ، يا مَنِ اسْمُهُ دَواءٌ وَذِكْرُهُ شِفاءٌ وَطاعَتُهُ غِنىً، إِرْحَمْ مَنْ رَأْسُ مالِهِ الرَّجاءُ وَسِلاحُهُ الْبُكاءُ، يا سابِغَ النِّعَمِ، يا دافِعَ النِّقَمِ، يا نُورَ الْمُسْتَوْحِشينَ فِي الظُّلَمِ، يا عالِماً لا يُعَلَّمُ، صَلِّ عَلى مُحَمَّد وَآلِ مُحَمَّد وَافْعَلْ بي ما أَنْتَ أَهْلُهُ وَصَلَّى اللهُ عَلى رَسُولِهِ وَالاَْئِمَّةِ الْمَيامينَ مِنْ آلِهِ وَسَلَّمَ تَسْليماً كَثيراً

O He whose pleasure is quickly achieved! Forgive him who owns nothing but supplication, for You do what You will. O He whose Name is a remedy, whose remembrance is a Cure, and whose obedience is Wealth! Have mercy upon him whose capital is hope and whose weapon is tears! O Fountain of blessings! O Repeller of adversities! O Light of those who are lonely in darkness! O Knower who was never taught! Bless Mu¦ammad and his progeny and do with me what is worthy of You! And Allah bless His messenger and Holy Imams of his progeny and give them abundant peace!

Divine Truth and Minute Points

Allah’s pleasure is quickly achieved of a servant who is under His wrath, due to wrongdoing, and has resorted to beseeching and repentance, because Allah’s Mercy, Love, and Generosity is infinite. That’s why someone who has committed sins for years, not spending a single day or night without lapses, is forgiven by only a moment of repentance and regret and his few deeds are accepted and attended to!

Therefore, Am¢r al-Mu’min¢n (a.s), after the divine phrase, “O He whose pleasure is quickly achieved!” states: Forgive him, who owns nothing but supplication, because a real sincere supplication implies the supplicant’s poorness and meanness, and that he owns no means of worship, obedience, or good deeds for being forgiven; that he owns no benefit or loss; he cannot remove any evil or gain any good. The supplicant has not come to Allah’s Presence but with Your assistance and Mercy. If Your mercy had not attracted him, the supplicant could not utter the supplication phrases, and weep for some moments.

Such a servant is of course worthy of Your Mercy and Benevolence. He should call upon You: “The Generous does not ask a poor servant about what he has brought, rather He asks about what he wants. You have said that if the servant comes one step toward Me, I would come to him ten steps. My Lord! I am so much in need and disabled that cannot come toward You even as much as one step. You come to me one more step so that I would get free of satanic desires and carnal soul and get subject to Your Mercy.”

O the most Generous of the Generous! It’s been said that Am¢r al-Mu’min¢n (a.s) wrote on the burial shroud of Salm¡n: “I entered on the Generous One with no provisions and no healthy heart, because coming to the Generous One with provisions is the worst thing.” 

O Lord! I am a poor servant coming to You, not bringing anything worthy of Your Presence. Have Mercy upon me until all my sins are pardoned, my body is forbidden from the Fire, my way is opened to the Paradise, and I reach the peak of prosperity, that is Your pleasure.

O the Holy Being Who do what You will out of Your expediency, justice, mercy, and wisdom and no one can oppose it.

About the fact that Allah’s Name is a Remedy, the ascetic and righteous servants have mentioned some points. Some of them say that this Name means the same recorded names which have various benefits and impressions. One of their advantages is that when the supplicant calls his Lord with His especial Names, He would answer the supplicant.

وَلِلَّهِ الأَسْمَاءُ الْحُسْنَى فَادْعُوهُ بِهَا.

And Allah's are the best names, therefore call on Him thereby. (7:180)

When the poor servant raises his hands to the Lord, hoping for His attention, and calls with painful heart and sincere tongue, among the people or in his own privacy: “O Allah!”, “O the Merciful!”, “O the Generous!”, “O Lord!”, and “O the most merciful of the merciful!”, it is way too far from a Generous Hearer not to respond him.

The traditions state that Allah’s Names are equal with an infallible Imam or a perfect human that is the manifestation of the meaning and concept of the Names. Anyone with a pain resorts to them and would be healed.

In fact by resorting to the perfect individuals one can get perfection and prosperity and be saved from disbelief, moral and practical vices.

A perfect human is, in reality, Allah’s Exalted Name that is the center of the world, just as it is stated about the twelfth Imam, al-°ujjah Ibn al-°asan (a.s):

وَهُوَ الَّذِي بِبَقَائِهِ بَقِيَتِ الدُّنْيَا، وَبِيُمْنِهِ رُزِقَ الوَرَى، وَبِوُجُودِهِ ثَبَتَتِ الأرْضُ وَالسَّمَاءُ.

The existence of the world is related to his existence, humans obtain their sustenance by his blessing, and the stability of the heavens and the earth is based on him.

Anyway, the lover is familiar with the beloved’s name and goes to His presence resorting to this Name. He cures his pains by His Mercy and nothing in the world is sweater than saying His Name and hearing it.

It has been narrated that Prophet Jesus (a.s) had many sheep. A group of angels thought that his love for the Almighty is related to his love for his wealth. So for making them aware of the truth, the Almighty sent Gabriel to go on top of a hill and call: “subb£¦un qudd£sun rabbu al-mal¡’ikati warr£¦i (Glorious and Holy is the Lord of the angels and the spirit!)” Hearing this, Jesus (a.s) got restless and ran to the hill top in search of the caller, but found no one. So he said: “O the nice caller! If you utter the name of my beloved once more, I will grant you half of my sheep!” Gabriel called Allah’s Name once again. Prophet Jesus was eagerly impatient and when he returned to his normal state, cried out: “Call Allah’s Name once more so that I would give you all my sheep!” Gabriel did so again. Then Jesus (a.s) cried and said: “I have nothing left to sacrifice for His Name, so come and take my life!”

O the beloved Lord! Have Mercy upon the one whose capital is hope and whose weapon is tears, so that he would be rescued by Your Mercy from any poorness, Your Name and remembrance be the cure for his pains, and Your worship and obedience make him rich.

O Allah! O Lord! O Generous! O Beloved! O the most Honorable of the honorable! O the most Merciful of the merciful! O Fountain of blessings! O Repeller of adversities! O Light of those who are lonely in the darkness! O Knower Who was never taught! Bless Mu¦ammad and his progeny!


Du`¡’ Kumayl

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ bis-mill¡hir-ra¦manir-ra¦¢m In the Name of Allah, the All-merciful, the All-compassionate

اللَّهُمَّ إِنِّي أَسْألُكَ بِرَحْمَتِكَ الَّتِي وَسِعَتْ كُلَّ شَيٍْء allahumma in-n¢ as-aluka bi-ra¦-matikal-lat¢ wasi`at kul-l¡ shay O Allah, I ask You by Your mercy, which embraces all things;

وَبِقُوَّتِكَ الَّتِي قَهَرْتَ بِهَا كُلَّ شَيٍْء wa bi-q£-watikal-lat¢ qahar-ta bih¡ kul-l¡ shay And by Your strength, through which You dominatest all things,

وَخَضَعَ لَهَا كُلُّ شَيٍْء wa kha¤a`a lah¡ kul-lu shay And toward which all things are humble

وَذَلَّ لَهَا كُلُّ شَيٍْء wa dhal-l¡ lah¡ kul-lu shay And before which all things are lowly;

وَبِجَبرُوتِكَ الَّتِي غَلَبْتَ بِهَا كُلَّ شَيٍْء wa bi-jabar£tikal-lat¢ ghalab-ta bih¡ kul-l¡ shay And by Your invincibility through which You overwhelmest all things,

وَبِعِزَّتِكَ الَّتِي لا يَقُومُ لَهَا شَيْءٌ wa bi`izzatikal-lat¢ l¡ yaq£mu lah¡ shay And by Your might, which nothing can resist;

وَبِعَظَمَتِكَ الَّتِي مَلأَتْ كُلَّ شَيٍْء wa bi`a¨amatikal-lat¢ mala-at kul-l¡ shay And by Your tremendousness, which has filled all things;

وَبِسُلْطَانِكَ الَّذِي عَلاَ كُلَّ شَيٍْء wa bisul-§¡nikal-ladh¢ `al¡ kul-l¡ shay by Your force, which towers over all things;

وَبِوَجْهِكَ الْبَاقِي بَعْدَ فَنَاءِ كُلِّ شَيٍْء wa bi-waj-hikal-b¡q¢ ba`da fan¡-i kul-li shay And by Your face, which subsists after the annihilation of all things,

وَبِأَسْمَائِكَ الَّتِي مَلأَتْ أَرْكَانَ كُلِّ شَيٍْء wa bi-as-m¡-ikal-lat¢ malat ar-k¡na kul-li shay And by Your Names, which have filled the foundations of all things;

وَبِعِلْمِكَ الَّذِي أَحَاطَ بِكُلِّ شَيٍْء wa bi`il-mikal-ladh¢ a¦¡§a bikul-li shay And by Your knowledge, which encompasses all things;

وَبِنُورِ وَجْهِكَ الَّذِي أَضَاءَ لَهُ كُلُّ شَيٍْء wa bi-n£ri waj-hikal-ladh¢ a¤¡-a lahu kul-lu shay And by the light of Your face, through which all things are illumined!

يَا نُورُ يَا قُدُّوسُ y¡ n£ru y¡ qud-d£s O Light! O All-holy!

يَا أَوَّلَ الأَوَّلِينَ y¡ aw-walal-aw-wal¢n O First of those who are first

وَيَا آخِرَ الآخِرِينَ wa y¡ ¡-khiral-¡-khir¢n And O Last of those who are last!

اللَّهُمَ اغْفِرْ لِي الذُّنُوبَ الَّتِي تَهتِكُ الْعِصَمَ allahumma-igh-fir liyadh-dhun£bal-lat¢ tah-tikul`i¥am O Allah, forgive me those sins which tear apart safeguards!

اللَّهُمَ اغْفِرْ لِي الذُّنُوبَ الَّتِي تُنْزِلُ النِّقَمَ allahumma-igh-fir liyadh-dhun£bal-lat¢ tunzilun-niqam O Allah, forgive me those sins which draw down adversities!

اللَّهُمَ اغْفِرْ لِي الذُّنُوبَ الَّتِي تُغيِّرُ النِّعَمَ allahumma-igh-fir liyadh-dhun£bal-lat¢ tughy-yirun-ni`am O Allah, forgive me those sins which alter blessings!

اللَّهُمَّ اغْفِرْ لِي الذُّنُوبَ الَّتِي تَحْبِسُ الدُّعَاءَ allahumma-igh-fir liyadh-dhun£bal-lat¢ ta¦-bisud-du’¡ O Allah forgive me those sins which hold back supplication!

اللَّهُمَّ اغْفِرْ لِي الذُّنُوبَ الَّتِي تَقْطَعُ الرََّّجَاءَ allahumma-igh-fir liyadh-dhun£bal-lat¢ taq-§au'r-raj¡ O Allah forgive me those sins which cut down the hopes!

اللَّهُمَّ اغْفِرْ لِي الذُّنُوبَ الَّتِي تُنْزِلُ البَلاءَ allahumma-igh-fir liyadh-dhun£bal-lat¢ tunzilul-bal¡ O Allah, forgive me those sins which draw down tribulation!

اللَّهُمَّ اغْفِرْ لِي كُلَّ ذَنْبٍ أَذْنَبْتُهُ وَكُلَّ خَطِيئَةٍ أَخْطَأْتُهَا allahumma-igh-fir liya kul-l¡ dham-bin adhnabtuhu wa kul-l¡ kha§¢-atin akh-§atuh¡ O Allah, forgive me every sin I have committed and every mistake I have made!

اللَّهُمَّ إِنِّي أَتَقَرَّبُ إِلَيْكَ بِذِكْرِكَ allahumma inn¢ ataqarrabu ilayka bi-dhik-rik O Allah, verily I seek nearness to You through remembrance of You,

وَأَسْتَشْفِعُ بِكَ إِلَي نَفْسِكَ wa as-tash-fiu' bika il¡ naf-sik And I seek intercession from You with Yourself,

وَأَسْألُكَ بِجُودِكَ أَن تُدْنِيَنِي مِن قُرْبِكَ wa as-aluka bi-j£dika an tud-ni-yan¢ min qur-bik And I ask You through Your munificence to bring me near to Your proximity,

وَأَن تُوزِعَنِي شُكْرَكَ wa an t£zi`an¢ shuk-rak And to provide me with gratitude toward You

وَأَن تُلْهِمَنِي ذِكْرَكَ wa an tul-himan¢ dhik-rak And to inspire me with Your remembrance.

اللَّهُمَّ إِنِّي أَسْألُكَ سُؤَالَ خَاضِعٍ مُّتَذَلِّلٍ خَاشِعٍ أَن تُسَامِحَنِي وَتَرْحَمَنِي allahumma in-n¢ as-luka su¡la kh¡¤ii'm-mutadhal-lilin kh¡-shii'n an tus¡mi¦an¢ wa tar-¦aman¢ O Allah, verily I ask You with the asking of a submissive, abased and lowly man to show me forbearance, to have mercy on me

وَتَجْعلَنِي بِقَسَمِكَ رَاضِياً قَانِعاً، وَفِي جَمِيعِ الأَحْوَاِل مُتَوَاضِعاً wa taj-`alan¢ bi-qasamika r¡¤iyan q¡ni`n wa f¢ jam¢i'l-a¦-w¡li mutaw¡¤i`a¡ And to make me satisfied and content with Your appointment and [make me] humble in every state.

اللَّهُمَّ وَأَسْألُكَ سُؤَالَ مَنِ اشْتَدَّتْ فَاقَتُهُ allahumma wa as-aluka su¡la manish-tad-dat f¡qatuh O Allah, I ask You the question of one whose indigence is extreme,

وَأَنزَلَ بِكَ عِنْدَ الشَّدَائِدِ حَاجَتَهُ wa anzala bika i'ndash-shad¡-idi ¦¡jatahu And who has stated to You in difficulties his need

وَعَظُمَ فِيمَا عِنْدَكَ رَغْبَتُهُ wa `a¨uma f¢m¡ i'ndaka ragh-batuhu And whose desire for what is with You has become great.

اللَّهُمَّ عَظُمَ سُلْطَانُكَ وَعَلاَ مَكَانُكَ allahumma `a¨uma sul-§¡nuka wa `al¡ mak¡nuk O Allah, Your force is tremendous, Your place is lofty,

وَخَفِي مَكْرُكَ وَظَهَرَ أَمْرُكَ wa khafiya mak-ruka wa¨ahara am-ruk And Your deception is hidden, Your command is manifest,

وَغَلَبَ قَهْرُكَ وَجَرَتْ قُدْرَتُكَ wa ghalaba qah-ruka wa jarat qud-ratuk And Your domination is overwhelming, Your power is unhindered

وَلا يُمْكِنُ الْفِرَارُ مِنْ حُكُومَتِكَ wa-l¡ yum-kinul-fir¡ru min ¦uk£-matik And escape from Your governance is impossible.

اللَّهُمَّ لا أَجِدُ لِذُنُوبِي غَافِراً allahumma l¡ ajidu lidhun£b¢ gh¡fira O Allah, I find no forgiver of my sins,

وَّلا لِقَبَائِحِي سَاتِراً wa-l¡ liqab¡-i¦¢ s¡tira Nor concealer of my ugly acts

وَّلا لِشَيٍْء مِّنْ عَمَلِي الْقَبِيحِ بِالْحَسَنِ مُبَدِّلاً غَيْرَكَ wa-l¡ lishayim-min `amali-yal-qab¢¦i bil-¦asani mubad-dilan ghayrak Nor transformer of any of my ugly acts into good acts but You

لا إِلَهَ إِلاَّ أَنتَ l¡ il¡ha il-l¡ anta There is no god but You!

سُبْحَانَكَ وَبِحَمْدِكَ sub-¦¡naka wa bi¦am-dika Glory be to You, and Thine is the praise!

ظَلَمْتُ نَفْسِي ¨alam-tu naf-s¢ I have wronged myself,

وَتَجَرَّأْتُ بِجَهْلِي wa tajar-ratu bijah-l¢ And I have been audacious in my ignorance

وَسَكَنتُ إِلَي قَدِيمِ ذِكْرِكَ لِي وَمَنِّكَ عَلَيَّ wa sakan-tu il¡ qad¢mi dhik-rika l¢ wa man-nika `alay And I have depended upon Your ancient remembrance of me and Your favour toward me.

اللَّهُمَّ مَوْلايَ allahumma maw-l¡y O Allah! O my Protector!

كَم مِّن قَبِيحٍ سَتَرْتَهُ kam-min qab¢¦in satar-tah How many ugly things You hast concealed!

وَكَم مِّن فَاِدحٍ مِّنَ البَلاءِ أَقَلْتَهُ wa kam-min f¡di¦im-minal-bal¡-i aqal-tah How many burdensome tribulations You hast abolished!

وَكَم مِّنْ عِثَارٍ وَّقَيْتَهُ wa kam-min i'th¡riw-waqaytah And how many stumbles You hast prevented!

وَكَم مِّن مَّكْرُوهٍ دَفَعْتَهُ wa kam-mim-mak-r£hin dafa`tah And how many ordeals You hast repelled!

وَكَم مِّن ثَنَاٍء جَمِيلٍ لَّسْتُ أَهْلاً لَّهُ نَشَرْتَهُ wa kam-min than¡-in jam¢lil-las-tu ah-l¡l-l¡hu nashar-tah And how much beautiful praise, for which I was unworthy, You hast spread abroad!

اللَّهُمَّ عَظُمَ بَلائِي allahumma `a¨uma bal¡¢ O Allah, my tribulation is tremendous,

وَأَفْرَطَ بِي سُوءُ حَاِلي wa af-ra§a b¢ s£o-u ¦¡l¢ And my bad state is excessive,

وَقَصُرَتْ بِي أَعْمَاِلي wa qa¥urat b¢ a`m¡l¢ And my acts are inadequate,

وَقَعَدَتْ بِي أَغْلاَلِي wa qa`adat b¢ agh-l¡-l¢ And my fetters have tied me down,

وَحَبَسَنِي عَن نَّفْعِي بُعْدُ آمَاِلي wa ¦abasan¢ `an-naf-e'e bu`a-du ¡-m¡-l¢ And my far-fetched hopes have held me back from my gain

وَخَدَعَتْنِي الدُّنْيَا بِغُرُورِهَا وَنَفْسِي بِجِنَايَتِهَا وَمِطَاِلي wa khada`at-nid-duny¡ bi-ghur£ri-h¡ wa naf-s¢ bi-jin¡yatih¡ wa mi§¡-l¢ And this world with its delusions, my own soul with its offences and my delay have deceived me.

يَا سَيِّدِي فَأَسْألُكَ بِعِزَّتِكَ أَن لا يَحْجُبَ عَنْكَ دُعَائِي سُوءُ عَمَلِي وَفِعَاِلي y¡ say-yid¢ fa-as-aluka bi-i'z-zatika an l¡ ya¦-juba `an-ka du`a¡-¢ s£o-u `amal¢ wa f¢`¡l¢ O my Master! So I ask You by Your might not to let my evil works and acts veil my supplication from You,

وَلا تَفْضَحَنِي بِخَفِيِّ مَا اطَّلَعْتَ عَلَيْهِ مِنْ سِرِّي wa-l¡ taf-¤a¦-n¢ bi-khaf¢-yi m¡§-§ala`ta `ailayhi min sir-r¢ And not to disgrace me through the hidden things You knowest of my secrets

وَلا تُعَاجِلْنِي بِالْعُقُوبَةِ عَلَى مَا عَمِلْتُهُ فِي خَلَوَاتِي wa-l¡ tu`¡jil-n¢ bil-u'q£bati `al¡ m¡ `amil-tuhu f¢ khalaw¡t¢ And not to hasten me to punishment for what I have done in private:

مِنْ سُوءِ فِعْلِي وَإِسَاءَتِي، min s£o-i fi`a-l¢ wa is¡-at¢ My evil acts in secrecy and my misdeeds

وَدَوَامِ تَفْرِيطِي وَجَهَالَتِي wa daw¡mi taf-r¢§¢ wa jah¡lat¢ And my continuous negligence and my ignorance

وَكَثْرَةِ شَهَوَاتِي وَغَفْلَتِي wa kath-rati sha-haw¡t¢ wa ghaf-lat¢ And my manifold passions and my forgetfulness.

وَكُنِ اللَّهُمَّ بِعِزَّتِكَ لِي فِي كُلِّ الأَحْوَاِل رَؤُوفاً wa kunil-l¡humma bi-i'z-zatika l¢ f¢ kul-lil-a¦-w¡li ra’£f¡ And by Your might, O Allah, be kind to me in all states

وَّعَلَيَّ فِي جَمِيعِ الأُمُورِ عَطُوفاً wa `alay-ya f¢ jam¢i'l-um£r¢ `a§£f¡ And be gracious to me in all affairs!

إِلَهِي وَرَبِّي مَن لِّي غَيْرُكَ أَسْألُهُ كَشْفَ ضُرِّي وَالْنَّظَرَ فِي أَمْرِي! ilah¢ wa rab-b¢ mal-l¢ ghayruka as-aluhu kash-fa ¤ur-r¢ wan-na¨ara f¢ am-r¢! My God and my Lord! Have I any but You from whom to ask removal of my affliction and regard for my affairs!

إِلَهِي وَمَوْلاي أَجْرَيْتَ عَلَيَّ حُكْماً اتَّبَعْتُ فِيهِ هَوَى نَفْسِي، ilah¢ wa maw-laya aj-rayta `alay-ya ¦uk-mant-taba`tu f¢hi haw¡ naf-s¢ My God and my Protector! You put into effect through me a decree in which I followed the caprice of my own soul

وَلَمْ أَحْتَرِسْ فِيهِ مِن تَزْيينِ عَدُوِّي، wa lam a¦-taris f¢hi min tazy¢ni `ad£-w¢ And [I] did not remain wary of adorning my enemy.

فَغَرَّنِي بِمَا أَهْوَى وَأَسْعَدَهُ عَلَى ذَلِكَ القَضَاءُ fa-ghar-ran¢ bi-m¡ ah-w¡ wa as-`adahu `al¡ dh¡-likal-qa¤¡ So he deluded me through my soul's caprice and therein destiny favoured him

فَتَجَاوَزْتُ بِمَا جَرَى عَلَيَّ مِنْ ذَلِكَ بَعْضَ حُدُودِكَ fa-taj¡-waztu bi-m¡ jar¡ `alay-ya min dh¡-lika ba`¤a ¦ud£dik So, in what was put into effect through me in that situation, I transgressed some of Your statutes

وَخَالَفْتُ بَعْضَ أَوَامِرِكَ wa kh¡laf-tu ba`¤a aw¡mirik And disobeyed some of Your commands.

فَلَكَ الْحُجَّةُ عَلَيَّ فِي جَمِيعِ ذَلِكَ falakal-¦uj-jatu `alay-ya f¢ jam¢i' dh¡lik So Thine is the argument against me in all of that

وَلا حُجَّةَ لِي فِيمَا جَرَي عَلَيَّ فِيهِ قَضَاؤُكَ، wa-l¡ ¦uj-jata l¢ f¢m¡ jar¡ `alay-ya f¢hi qa¤¡uka I have no argument in what Your destiny put into effect through me therein

وَأَلْزَمَنِي حُكْمُكَ وَبَلاؤُكَ wa alzaman¢ ¦uk-muka wa bal¡uk nor in what Your decree and Your tribulation imposed upon me.

وَقَدْ أَتَيْتُكَ يَا إِلَهِي بَعْدَ تَقْصِيرِي وَإِسْرَافِي عَلَى نَفْسِي wa qad ataytuka y¡ ilah¢ ba`da taq-¥¢r¢ wa is-r¡f¢ `al¡ naf-s¢ Now I have come to You, My God, after my shortcoming and my immoderation toward myself,

مُعْتَذِراً نَّادِماً، mu`a-tadhiran-n¡diman Proffering my excuse, regretful,

مُّنْكَسِراً مُّسْتَقِيلاً mun-kasir¡m-mus-taq¢lama Broken, apologizing,

مُّسْتَغْفِراً مُّنِيباً، mus-tagh-fir¡m-mun¢ban Asking forgiveness, repenting,

مُّقِرّاً مُّذْعِناً مُّعْتَرِفاً muqir-r¡m-mudhi'n¡m-mu`a-tarifa Acknowledging, submissive, confessing.

لا أَجِدُ مَفَرّاً مِّمَّا كَانَ مِنِّي l¡ ajidu mafar-r¡m-mim-m¡ k¡na min-n¢ I find no place to flee from what occurred through me,

وَلا مَفْزَعاً أَتَوَجَّهُ إِلَيْهِ في أَمْرِي wa-l¡ mafz¡'¡n atawaj-jahu ilayhi f¢ am-r¢ Nor any place of escape to which I may turn in my affairs,

غَيْرَ قَبُولِكَ عُذْرِي، وَإِدخَاِلكَ إِيَاي فِي سَعَةٍ مِّن رَّحْمَتِكَ ghayra qab£lika u'dhr¢ wa id-kh¡lika ¢-yaya f¢ s¡'tim-mir-ra¦-matik Other than Your acceptance of my excuse and Your entering me into the compass of Your mercy.

اللَّهُمَّ فَاقْبَل عُذْرِي allahumma faq-bal u'dhr¢ O Allah, so accept my excuse,

وَارْحَمْ شِدَّةَ ضُرِّي war-¦am shid-data ¤ur¢ Have mercy upon the severity of my affliction

وَفُكَّنِي مِن شَدِّ وَثَاقِي wa fuk-kan¢ min shad-di wath¡q¢ And release me from the tightness of my fetters,

يَا رَبِّ ارْحَمْ ضَعْفَ بَدَنِي وَرِقَّةَ جِلْدِي وَدِقَّةَ عَظْمِي y¡ rab-bir-¦am ¤a`fa badan¢ wa riq-qata jil-d¢ wa diq-qata `a¨m¢ My Lord, have mercy upon the weakness of my body, the thinness of my skin and the frailty of my bones.

يَا مَنْ بَدَأَ خَلْقِي وَذِكْرِي وَتَرْبِيَتِي وَبِرِّي وَتَغْذِيَتِي y¡ mam bad¡ khal-q¢ wa dhik-r¢ wa tar-bi-yat¢ wa bir¢ wa tagh-dhi-yat¢ O You who gave rise to my creation, to the remembrance of me, to the nurture of me, to goodness toward me and to nourishment on me,

هَبْنِي لابْتِدَاءِ كَرَمِكَ وَسَاِلفِ بِرِّكَ بِي hab-n¢ lb-tid¡-i karamika wa s¡lifi bir-rika b¢ Bestow upon me for the sake of Your having given rise [to me] with generosity and Your previous goodness to me!

يَا إِلَهِي وَسَيِّدِي وَرَبِّي y¡ ilah¢ wa say-yid¢ wa rab-b¢ O Allah, my Master and my Lord!

أَتُرَاكَ مُعَذِّبِي بِنَارِكَ بَعْدَ تَوْحِيدِكَ atur¡ka mu`adh-dhib¢ bin¡rika ba`da taw-¦¢dik Canst You see Yourself tormenting me with Your fire after I have professed Your Unity

وَبَعْدَ مَا انْطَوَى عَلَيْهِ قَلْبِي مِن مَّعْرِفَتِكَ wa ba`da man-§aw¡ `ailayhi qal-b¢ mim-ma`rifatik And after the knowledge of You my heart has embraced,

وَلَهِجَ بِهِ لِسَانِي مِنْ ذِكْرِكَ wa lahija bihi lis¡n¢ min dhik-rik And the remembrance of You my tongue has constantly mentioned

وَاعْتَقَدَهُ ضَمِيرِي مِنْ حُبِّكَ wa a`taqadahu ¨am¢r¢ min ¦ub-bik And the love of You to which my mind has clung,

وَبَعْدَ صِدْقِ اعْتِرَافِي وَدُعَائِي خَاضِعاً لِّرُبُوبِيَّتِكَ wa ba`da ¥id-qi-`a-tir¡f¢ wa du`a¡-¢ kh¡¤i`a¡l-li-rub£b¢-yatika And after the sincerity of my confession and my supplication, humble before Your lordship?

هَيْهَاتَ أَنتَ أَكْرَمُ مِنْ أَن تُضَيِّعَ مَن رَّبَّيْتَهُ hayh¡ta anta ak-ramu min an tu¤ay-yi`a mar-rab-baytah Far be it from You! You art more generous than that You shouldst squander him whom You hast nurtured,

أَوْ تُبْعِدَ مَنْ أَدْنَيْتَهُ aw tub-i'da man ad-naytah Or banish him whom You hast brought nigh,

أَوْ تُشَرِّدَ مَنْ آوَيْتَهُ aw tushar-rida man ¡-aytah Or drive away him whom You hast given an abode

أَوْ تُسْلِّمَ إِلىَ الْبلاءِ مَن كَفَيْتَهُ وَرَحِمْتَهُ aw tus-s-lima il¡l-bal¡-i man kafay-tahu wa ra¦im-tah Or submit to tribulation him whom You hast spared and shown mercy.

وَلَيْتَ شِعْرِي يَا سَيِّدِي وَإِلَهِي وَمَوْلاي wa layta shi`a-r¢ y¡y say-yid¢ wa ilah¢ wa maw-l¡y Would that I knew, my Master, My God and my Protector,

أَتُسَلِّطُ النَّارَ عَلَى وُجُوهٍ خَرَّتْ لِعَظَمَتِكَ سَاجِدَةً atusal-li§un-n¡ra `al¡ wuj£hin khar-rat li-`a¨amatika s¡jidah Whether You wilt give the Fire dominion over faces fallen down prostrate before Your Tremendousness,

وَّعَلَى أَلْسُنٍ نَّطَقَتْ بِتَوْحِيدِكَ صَادِقَةً وَّبِشُكْرِكَ مَادِحَةً wa `al¡ al-sunin-na§aqat bi-taw-¦¢dika ¥¡diqataw-wa bishuk-rika m¡di¦ah And over tongues voicing sincerely the profession of Your Unity and giving thanks to You in praise,

وَّعَلَى قُلُوبٍ اعْتَرَفَتْ بِإِلَهِيَّتِكَ مُحَقِّقَةً wa `al¡ qul£bin-`a-tarafat bi-ilh¢-yatika mu¦aq-qiqah And over hearts acknowledging Your Divinity through verification,

وَّعَلَى ضَمَائِرَ حَوَتْ مِنَ الْعِلْمِ بِكَ حَتَّى صَارَتْ خَاشِعَةً wa `al¡ ¤am¡-ira ¦awat minal-i'l-mi bika ¦at-t¡ ¥¡rat kh¡shi`ah And over minds encompassing knowledge of You until they have become humble

وَّعَلَى جَواِرحَ سَعَتْ إِلَى أَوْطَانِ تَعَبُّدِكَ طَائِعَةً وَّأَشَارَتْ بِاسْتِغْفَارِكَ مُذْعِنَةً wa `al¡ jawari¦a s¡'t il¡ aw-§¡ni t¡'b-budika §¡-i`ataw-wa ash¡rat bis-tigh-f¡rika mudhi'nah And over bodily members speeding to the places of Your worship in obedience and beckoning for Your forgiveness in submission.

مَّا هَكَذَا الظَّنُّ بِكَ وَلا أُخْبِرْنَا بِفَضْلِكَ عَنكَ m¡ hkadh¡¨-¨an-nu bika wa-l¡ ukh-bir-n¡ bi-fa¤lika `anka No such opinion is held of You! Nor has such been reported - thanks to Your bounty — concerning You,

يَا كَرِيمُ، يَا رَبِّ y¡ kar¢mu y¡ rab O All-generous! My Lord,

وَأَنتَ تَعْلَمُ ضَعْفِي عَن قَلِيلٍ مِّن بَلاءِ الدُّنْيَا وَعُقُوبَاتِهَا، wa anta ta`lamu ¤a`f¢ `an qal¢lim-min bal¡-id-dun-y¡ wa u'q£b¡tih¡ And You knowest my weakness before a little of this world's tribulations and punishments,

وَمَا يَجْرِي فِيهَا مِنَ الْمَكَارِهِ عَلَى أَهْلِهَا wa m¡ yaj-r¢ f¢h¡ minal-mak¡rihi `al¡ ah-lih¡ And before those ordeals which befall its inhabitants,

عَلَى أَنَّ ذَلِكَ بَلاءٌ وَّمَكْرُوهٌ، قَلِيلٌ مَّكْثُهُ، يَسِيرٌ بَقَاؤُهُ، قَصِيرٌ مُّدَّتُهُ `al¡ an-na dh¡-lika bal¡-uw-wa mak-r£hun, qal¢lum-mak-thuhu, yas¢rum baq¡-uhu, qa¥¢rum-mud-datuh Even though it is a tribulation and ordeal whose stay is short, whose subsistence is but little and, whose period is but fleeting.

فَكَيْفَ احْتِمَاِلي لِبَلاءِ الآخِرَةِ وَجَلِيلِ وُقُوعِ الْمَكَارِهِ فِيهَا! fa-kayfa¦-tim¡l¢ li-bal¡-il-akhirati wa jal¢li wuq£i'l-mak¡rihi f¢h¡! So how can I endure the tribulations of the next world and the great ordeals that occur within it?

وَهُوَ بَلاءٌ تَطُولُ مُدَّتُهُ، وَيَدُومُ مَقَامُهُ، وَلا يُخَفَّفُ عَنْ أَهْلِهِ wa huwa bal¡-un ta§£lu mud-datuhu, wa yad£mu maq¡muhu, wa-l¡ yukhaf-fafu `an ah-lih For it is a tribulation whose period is long, whose station endures and whose sufferers are given no respite,

لأَنَّهُ لا يَكُونُ إِلاَّ عَنْ غَضَبِكَ وَانتِقَامِكَ وَسَخَطِكَ li-an-nahu l¡ yak£nu il-l¡ `an gha¤abika wan-tiq¡mika wa sakha§ik Since it only occurs as a result of Your wrath, Your vengeance and Your anger,

وَهَذَا مَا لا تَقُومُ لَهُ السَّمَاوَاتُ وَالأَرْضُ wa hadh¡ m¡ l¡ taq£mu lahus-sam¡w¡tu wal-ar¤u And these cannot be withstood by the heavens and the earth.

يَا سَيِّدِي فَكَيْفَ بِي y¡ say-yid¢ fakayfa b¢ O Master, so what about me?!

وَأَنَا عَبْدُكَ الضَّعِيفُ الذَّلِيلُ الْحَقِيرُ الْمِسْكِينُ الْمُسْتَكِينُ wa ana `abuka¤-¤ae'efudh-dhal¢lul-¦aq¢rul-mis-k¢nul-mus-tak¢n For I am Your weak, lowly, base, wretched and miserable slave.

يَا إِلَهِي وَرَبِّي وَسَيِّدِي وَمَوْلاي y¡ ilah¢ wa rab-b¢ wa say-yid¢ wa maw-l¡y My God! My Lord! My Master! My Protector!

لأَيِّ الأُمُورِ إِلَيْكَ أَشْكُو li-ay-yil-um£ri ilayka ash-k£ For which things would I complain to You?

وَلِمَا مِنْهَا أَضِجُّ وَأَبْكِي wa lim¡ minh¡ a¤ij-ju wa ab-k¢ And for which of them would I lament and weep?

لأَلِيمِ الْعَذَابِ وَشِدَّتِهِ! li-al¢mil-`adh¡bi wa shid-datih For the pain and severity of chastisement?

أَمْ لِطُولِ الْبَلاءِ وَمُدَّتِهِ! am li§£lil-bal¡-i wa mud-datih Or for the length and period of tribulation?

فَلَئِن صَيَّرْتَنِي لِلْعُقُوبَاتِ مَعَ أَعْدَائِكَ fa-la-in ¥ay-yar-tan¢ lil-u'q£b¡ti m¡' a`d¡-ik So if You takest me to the punishments with Your enemies,

وَجَمَعْتَ بَيْنِي وَبَيْنَ أَهْلِ بَلائِكَ wa jama`ta bayn¢ wa bayna ahli bal¡-ik And gatherest me with the people of Your tribulation

وَفَرَّقْتَ بَيْنِي وَبَيْنَ أَحِبَّائِكَ وَأَوْلِيَائِكَ wa far-raq-ta bay-n¢ wa bay-na a¦ib-b¡-ika wa aw-li-y¡-ik And separatest me from Your friends and saints,

فَهَبْنِي يَا إِلَهِي وَسَيِّدِي وَمَوْلاي وَرَبِّي صَبَرْتُ عَلَى عَذَابِكَ، fa-hab-n¢ y¡ ilah¢ wasay-yid¢ wa mawlaya wa rab-b¢ ¥abar-tu `al¡ `adh¡bika Then suppose, My God, my Master, my Protector and my Lord that I am able to endure Your chastisement,

فَكَيْفَ أَصْبِرُ عَلَى فِرَاقِكَ fakayfa a¥-biru `al¡ fir¡qika How can I endure separation from You?

وَهَبْنِي صَبَرْتُ عَلَى حَرِّ نَارِكَ، wa hab-n¢ ¥abar-tu `al¡ ¦ar-ri n¡rika And suppose that I am able to endure the heat of Your fire,

فَكَيْفَ أَصْبِرُ عَنِ النَّظَرِ إِلَى كَرَامَتِكَ fakayfa a¥-biru `an-na¨ari il¡ kar¡matik How can I endure not gazing upon Your generosity?

أَمْ كَيْفَ أَسْكُنُ فِي النَّارِ وَرَجَائِي عَفْوُكَ am kayfa as-kunu fin-n¡ri wa raj¡-¢ `af-wuk Or how can I dwell in the Fire while my hope is Your pardon?

فَبِعِزَّتِكَ يَا سَيِّدِي وَمَوْلاي أُقْسِمُ صَادِقاً، لَئِن تَرَكْتَنِي نَاطِقاً fabi-i'z-zatika y¡ say-yid¢ wa mawlaya uq-simu ¥¡diqal-la-in tarak-tan¢ n¡§iqan So by Your might, my Master and my protector, I swear sincerely, if You leavest me with speech,

لأَضِجَّنَّ إِلَيْكَ بَيْنَ أَهْلِهَا ضَجِيجَ الآمِلِينَ la¤ij-jan-na ilayka bayna ah-lih¡ ¤aj¢jal-amil¢n I will lament to You from the midst of the Fire's inhabitants with lamentation of the hopeful;

وَلأَصْرُخَنَّ إِلَيكَ صُرَاخَ المُسْتَصْرِخِينَ wa la¥rukhan-na ilayka ¥ur¡khal-mus-ta¥-rikh¢n I will cry to You with the cry of those crying for help;

وَلأَبْكِيَنَّ عَلَيْكَ بُكَاءَ الفَاقِدِينَ wa-la-ab-ki-yan-na `ailayka buk¡-al-f¡qid¢n I will weep to You with the weeping of the bereft;

وَلأُنَادِيَنَّكَ أَيْنَ كُنتَ يَا وَلِيَّ الْمُؤْمِنِينَ wa la-un¡di-yan-naka ay-na kun-ta y¡ wal¢-yal-mu-min¢n And I will call to You, Where art You, O Sponsor of the believers,

يَا غَايَةَ آمَاِل العَارِفِينَ y¡ gh¡yata ¡-m¡lil-`¡rif¢n O Goal of the hopes of Your knowers,

يَا غِيَاثَ المُسْتَغِيثِينَ y¡ ghiy¡thal-mus-tagh¢th¢n O Aid of those who seek assistance,

يَا حَبِيبَ قُلُوبِ الصَّادِقِينَ y¡ ¦ab¢ba qul£bi¥-¥¡diq¢n O Friend of the hearts of the sincere

وَيَا إِلَهَ العَالَمِينَ wa y¡ ilhal-`¡lam¢n And O God of all the world's inhabitants!

أَفَتُرَاكَ، سُبْحَانَكَ يَا إِلَهِي وَبِحَمْدِكَ، تَسْمَعُ فِيهَا صَوْتَ عَبْدٍ مُّسْلِمٍ afatur¡ka sub-¦¡naka y¡ ilah¢ wa bi¦am-dika tas-mau' f¢h¡ ¥aw-ta `ab-dim-mus-limin Canst You see Yourself — Glory be to You My God, and Thine is the praised — hearing within the Fire the voice of a slave surrendered to You,

سُجِنَ فِيهَا بِمُخَالَفَتِهِ sujina f¢h¡ bi-mukh¡lafatih Imprisoned there because of his violations,

وَذَاقَ طَعْمَ عَذَابِهَا بِمَعْصِيَتِهِ wa dh¡qa §a`ma `adh¡bih¡ bi-ma`¥i-yatih Tasting the favour of its torment because of his disobedience,

وَحُبِسَ بَيْنَ أَطْبَاقِهَا بِجُرْمِهِ وَجَرِيرَتِهِ wa ¦ubisa bayna a§-b¡qih¡ bijur-mih wa jar¢ratih And confined within its levels because of his sin and crime,

وَهُوَ يَضِجُّ إلَيْكَ ضَجِيجَ مُؤَمِّلٍ لِّرَحْمَتِكَ wa huwa ya¤ij-ju ilayka ¤aj¢ja muammilil-lira¦-mat-k While he laments to You with the lament of one hopeful for Your mercy,

وَيُنَادِيكَ بِلِسَانِ أَهْلِ تَوْحِيدِكَ wa yun¡d¢ka bi-lis¡ni ahli taw-¦¢dik And calls to You with the tongue of those who profess Your Unity

وَيَتَوَسَّلُ إلَيْكَ بِرُبُوبِيَّتِكَ wa yatawas-salu ilayka bi-rub£b¢-yatik And entreats You by Your lordship!

يَا مَوْلاي فَكَيْفَ يَبقَى فِي الْعَذَابِ وَهُوَ يَرْجُو مَا سَلَفَ مِنْ حِلْمِكَ y¡ mawl¡y fa-kayfa yabq¡ f¢l-`adh¡bi wa huwa yar-j£ m¡ salafa min ¦il-mik My Protector, so how should he remain in the chastisement, while he has hope for Your previous clemency?

أَمْ كَيْفَ تُؤْلِمُهُ النَّارُ وَهُوَ يَامَلُ فَضْلَكَ وَرَحْمَتَكَ am kayfa tu-limuhun-n¡ru wa huwa ya-malu fa¤laka wa ra¦-mataka Or how should the Fire cause him pain while he expects Your bounty and mercy?

أَمْ كَيْفَ يُحْرِقُهُ لَهِيبُهَا وَأَنتَ تَسْمَعُ صَوْتَهُ وَتَرَى مَكَانَهُ am kayfa yu¦-riquhu lah¢buh¡ wa anta tas-mau' ¥aw-tahu wa tar¡ mak¡nah Or how should its flames burn him, while You hearest his voice and seest his place?

أَمْ كَيْفَ يَشْتَمِلُ عَلَيْهِ زَفِيرُهَا وَأَنتَ تَعْلَمُ ضَعْفَهُ am kayfa yash-tamilu `ailayhi zaf¢ruh¡ wa anta ta`lamu ¤a`fah Or how should its groaning encompass him, while You knowest his weakness?

أَمْ كَيْفَ يَتَقَلْقَلُ بَيْنَ أَطْبَاقِهَا وَأَنتَ تَعْلَمُ صِدْقَهُ am kayfa yataqalqalu bayna a§-b¡qih¡ wa anta ta`lamu ¥id-qah Or how should he be convulsed among its levels, while You knowest his sincerity?

أَمْ كَيْفَ تَزْجُرُهُ زَبَانِيَتُهَا وَهُوَ يُنَادِيكَ يَا رَبَّهُ am kayfa tazjuruhu zab¡ni-yatuh¡ wa huwa yun¡d¢ka y¡ rab-bah Or how should its keepers torture him while he calls out to You, O Lord?

أَمْ كَيْفَ يَرْجُو فَضْلَكَ فِي عِتْقِهِ مِنْهَا فَتَتْرُكُهُ فِيهَا am kayfa yar-j£ fa¤laka f¢ i't-qihi minh¡ fatat-rukuhu f¢h¡ Or how should he have hope of Your bounty in freeing him from it, while You abandonest him within it?

هَيهَاتَ مَا ذَلِكَ الظَّنُّ بِكَ hayh¡t m¡ dh¡lika¨-¨an-nu bik Far be it from You! That is not what is expected of You,

وَلا الْمَعْرُوفُ مِن فَضْلِكَ wa-lal-ma`r£fu min fa¤lik Nor what is well-known of Your bounty,

وَلا مُشْبِهٌ لِمَا عَامَلْتَ بِهِ الْمُوَحِّدِينَ مِنْ بِرِّكَ وَإِحْسَانِكَ wa-l¡ mush-biha lim¡ `¡mal-ta bihil-m£a¦-¦id¢na mim bir-rika wa i¦-s¡nik Nor it is similar to the goodness and kindness You hast shown to those who profess Your Unity.

فَبِالْيَقِينِ أَقْطَعُ لَوْلا مَا حَكَمْتَ بِهِ مِن تَعْذِيبِ جَاحِدِيكَ fa-bial-yaq¢ni aq-§au' law-l¡ ma ¦akam-ta bihi min ta`dh¢bi j¡¦id¢k So I declare with certainty that were it not for what You hast decreed concerning the chastisement of Your deniers

وَقَضَيْتَ بِهِ مِنْ إِخْلاَدِ مُعَانِدِيكَ wa qa¤ayta bihi min ikh-l¡ydi mu`¡nid¢k And what You hast foreordained concerning the everlasting home of those who stubbornly resist,

لَجَعَلْتَ النَّارَ كُلَّهَا بَرْداً وَّسَلاَماً، laj¡'l-tan-n¡ra kul-l¡h¡ bar-d¡w-wa sal¡m¡ You wouldst make the Fire, all of it, coolness and safety,

وَمَا كَانَ لأَحَدٍ فِيهَا مَقَرّاً وَّلا مُقَاماً wa m¡ k¡na li-a¦adin f¢h¡ maqar-r¡w-wa-l¡ muq¡m¡ And no one would have a place of rest or abode within it.

لَّكِنَّكَ تَقَدَّسَتْ أَسْمَاؤُكَ أَقْسَمْتَ أَنْ تَمْلأَهَا مِنَ الْكَافِرِينَ، lakin-naka taqad-dasat as-m¡-uka aq-sam-ta an tam-lah¡ minal-k¡fir¢na; But You—holy are Your Names—hast sworn that You wilt fill it with the unbelievers,

مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ minal-jin-nati wan-n¡si aj-m`a¢n Both Jinn and men together,

وَأَن تُخَلِّدَ فِيهَا الْمُعَانِدِينَ wa-an tukhal-lida f¢h¡l-mu`¡nid¢n And that You wilt place those who stubbornly resist therein forever.

وَأَنتَ جَلَّ ثَنَاؤُكَ قُلْتَ مُبْتَدَئاً، وَّتَطَوَّلْتَ بِالإِنْعَامِ مُتَكَرِّماً: wa anta jal-l¡ than¡-uka qul-ta mub-tadiw¡w-wa ta§aw-wal-ta bil-in-`¡mi mutakar-rim¡ And You— majestic is Your eulogy— said at the beginning and wernt gracious through kindness as a favour,

         afaman k¡na mumin¡n kaman k¡na f¡siqal-l¡ yas-taw£n (What? Is he who has been believer like unto him who has been ungodly? They are not equal)

إِلَهِي وَسَيِّدِي فَأَسْألُكَ بِالْقُدْرَةِ الَّتِي قَدَّرْتَهَا ilah¢ wa say-yid¢ fa-as-aluka bial-qud-ratil-lat¢ qad-dartah¡ My God and my Master! So I ask You by the power You hast apportioned

وَبِالْقَضِيَّةِ الَّتِي حَتَمْتَهَا وَحَكَمْتَهَا وَغَلَبْتَ مَنْ عَلَيْهِ أَجْرَيْتَهَا wa bil-qa¤¢-yatil-lat¢ ¦atam-tah¡ wa ¦akam-tah¡ wa ghalab-ta man `ailayhi aj-raytah¡ And by the decision which You hast determined and imposed and through which You hast overcome him toward whom it has been put into effect,

أَن تَهَبَ لِي، فِي هذِهِ اللَّيْلَةِ، وَفِي هَذِهِ السَّاعَةِ an tahaba l¢ f¢ hadhihil-laylati wa f¢ hadhih¢s-s¡'ah That You forgivest me in this night and at this hour

كُلَّ جُرْمٍ أَجْرَمْتُهُ kul-l¡ jur-min aj-ram-tuh Every offence I have committed,

وَكُلَّ ذَنْبٍ أَذْنَبْتُهُ wa kul-l¡ dham-bin adhnab-tuh And every sin I have performed,

وَكُلَّ قَبِيحٍ أَسْرَرْتُهُ wa kul-l¡ qab¢¦in as-rar-tuh And every ugly thing I have concealed

وَكُلَّ جَهْلٍ عَمِلْتُهُ، wa kul-l¡ jah-lin `amil-tuhu, And every folly I have enacted

كَتَمْتُهُ أَوْ أَعْلَنتُهُ، katam-tuh£o aw a`lan-tuhu, Whether I have hidden or announced it,

أَخفَيْتُهُ أَوْ أَظْهَرْتُهُ akhfaytuh£o aw a¨har-tuh Or I have concealed it or manifested it

وَكُلَّ سَيِّئَةٍ أَمَرْتَ بِإِثْبَاتِهَا الْكِرَامَ الكَاتِبِينَ wa kul-l¡ say-yi-atin amarta bi-ith-b¡tihayal-kir¡mal-k¡tib¢n And every evil act which You hast commanded the Noble Writers to record,

الَّذِينَ وَكَّلْتَهُم بِحِفْظِ مَا يَكُونُ مِنِّي al-ladh¢na wak-kal-tahum bi-¦if-¨i m¡ yak£nu min-n¢ Those whom You hast appointed to watch over what appears from me

وَجَعَلْتَهُمْ شُهُوداً عَلَيَّ مَعَ جَوَارِحِي، wa j¡'l-tahum shuh£dan `alay-ya m¡' jaw¡ri¦¢ And whom You hast made, along with my bodily members, witness against me.

وَكُنتَ أَنتَ الرَّقِيبَ عَلَيَّ مِن وَّرَائِهِمْ، wa kunta antar-raq¢ba `alay-ya miw-war¡-ihim And You wast Yourself the Watcher over me from behind them,

وَالشَّاهِدَ لِمَا خَفِي عَنْهُمْ، wash-sh¡hida lim¡ khafiya `an-hum And the Witness of what is hidden from them

وَبِرَحْمَتِكَ أَخْفَيْتَهُ، wa bi-ra¦-matika akh-faytahu But through Your mercy You concealed it

وَبفَضْلِكَ سَتَرْتَهُ wa bifa¤lika satar-tah And through Your bounty You veiled it.

وَأَن تُوَفِّرَ حَظِّي مِن كُلِّ خَيْرٍ تُنْزِلُهُ، wa an t£wf-fira ¦a¨-¨¢ min kul-li khayrin tunziluh [And I ask You] that You bestowest upon me an abundant share of every good You sendest down,

أَوْ إِحْسَانٍ تُفْضِلُهُ aw i¦-s¡nin tuf-¤iluh Or kindness You conferrest,

أَوْ بِرٍّ تَنْشِرُهُ، aw bir-rin tan-shiruhu Or goodness You unfoldest,

أَوْ رِزْقٍ تَبْسُطُهُ aw rizqin tab-su§uh Or provision You spreadest out,

أَوْ ذَنْبٍ تَغْفِرُهُ aw d¦am-bin tagh-firuyhu Or sin You forgivest,

أَوْ خَطَأٍ تَسْتُرُهُ aw kha§ain tas-turuhu Or error You coverest.

يَا رَبِّ يَا رَبِّ يَا رَبِّ y¡ rab-bi y¡ rab-bi y¡ rabb My Lord! My Lord! My Lord!

يَا إِلَهِي وَسَيِّدِي وَمَوْلاي وَمَاِلكَ رِقِّي y¡ ilah¢ wa say-yid¢ wa maw-laya wa m¡lika riq-q¢ My God! My Master! My Protector! Owner of my bondage!

يَا مَنْ بِيَدِهِ نَاصِيَتِي y¡ mam bi-yadihi n¡¥i-yat¢ O He in whose hand is my forelock!

يَا عَلِيماً بِضُرِّي وَمَسْكَنَتِي y¡ `al¢m¡m bi¤ur¢ wa mas-kanat¢ O He who knows my affliction and my misery!

يَا خَبِيراً بِفَقْرِي وَفَاقَتِي y¡ khab¢r¡m bi-faq-r¢ wa f¡qat¢ O He who is aware of my poverty and indigence!

يَا رَبِّ يَا رَبِّ يَا رَبِّ y¡ rab-bi y¡ y¡ rab-bi y¡ rabb My Lord! My Lord! My Lord!

أَسْألُكَ بِحَقِّكَ وَقُدْسِكَ as-aluka bi-¦aq-qika wa qud-sik I ask You by Your Truth and Your Holiness

وَأَعْظَمِ صِفَاتِكَ وَأَسْمَائِكَ wa a`¨ami ¥if¡tika wa as-m¡-ika And the greatest of Your Attributes and Names,

أن تَجْعَلَ أَوْقَاتِي فِي اللَّيلِ وَالنَّهَارِ بِذِكْرِكَ مَعْمُورَةً، an taj-`ala aw-q¡t¢ fil-layli wan-nah¡ri bi-dhik-rika ma`m£rah That You makest my times in the night and the day inhabited by Your remembrance,

وَبِخِدْمَتِكَ مَوْصُولَةً، wa bikhid-matika maw-¥£lah And joined to Your service

وَّأَعْمَاِلي عِنْدَكَ مَقْبُولَةً، wa a`m¡l¢ i'ndaka maq-b£lah And my works acceptable to You,

حَتَّى تَكُونَ أَعْمَاِلي وَأَوْرَادِي كُلُّهَا وِرْداً وَّاحِداً، ¦at-t¡ tak£na a`m¡l¢ wa aw-r¡d¢ kul-luh¡ wir-d¡w-w¡¦idan So that my works and my litanies may all be a single litany

وَّحَاِلي فِي خِدْمَتِكَ سَرْمَداً wa ¦¡l¢ f¢ khid-matika sar-mad¡ And my occupation with Your service everlasting.

يَا سَيِّدِي، يَا مَنْ عَلَيْهِ مُعَوَّلِي y¡ say-yid¢ y¡ man `ailayhi mu`aw-wal¢ My Master! O He upon whom I depend!

يَا مَنْ إلَيْهِ شَكَوْتُ أَحْوَاِلي y¡ man ilayhi shakaw-tu a¦-w¡l¢ O He to whom I complain about my states!

يَا رَبِّ يَا رَبِّ يَا رَبِّ y¡ rab-bi y¡ rab-bi y¡ rabb My Lord! My Lord! My Lord!

قَوِّ عَلَى خِدْمَتِكَ جَوَارِحِي qaw-wi `al¡ khid-matika jaw¡ri¦¢ Strengthen my bodily members in Your service,

وَاشْدُدْ عَلىَ الْعَزِيمَةِ جَوَانِحِي wash-dud `al¡l-`az¢mati jaw¡ni¦¢ And fortify my ribs in determination

وَهَبْ لِي الْجِدَّ فِي خَشْيَتِكَ wa hab liyal-jid-da f¢ khash-yatik And bestow upon me earnestness in my fear of You

وَالدَّوَامَ فِي الإتِّصَاِل بِخِدْمَتِكَ wad-daw¡ma fil-at-iti¥¡li bikhid-matik And continuity in my being joined to Your service

حَتَّى أَسْرَحَ إِلَيكَ فِي مَيَادِينِ السَّابِقِينَ ¦at-t¡ as-ra¦a ilayka f¢ may¡-d¢nis-s¡biq¢n So that I may move easily toward You in the battlefields of the foremost

وَأُسْرِعَ إلَيْكَ فِي الْمبُادِرِينَ wa us-ri`a ilayka fil-mub¡dir¢n And hurry to You among the prominent

وَأَشْتَاقَ إلىَ قُرْبِكَ فِي الْمُشْتَاقِينَ wa ash-t¡qa il¡ qur-bika fil-mush-t¡q¢n And desire fervently Your proximity among the fervently desirous

وَأَدْنُوَ مِنْكَ دُنُوَّ الْمُخْلِصِينَ wa ad-n£a minka dun£-wal-mukh-li¥¢n And move nearer to You with the nearness of the sincere

وَأَخَافَكَ مَخَافَةَ الْمُوقِنِينَ wa akh¡faka makh¡fatal-m£qin¢n And fear You with the fear of those who have certitude

وَأَجْتَمِعَ فِي جِوَارِكَ مَعَ الْمُؤْمنِينَ wa aj-tami`a f¢ jiw¡rika m¡'l-mu-mn¢n And gather with the believers in Your vicinity.

اللَّهُمَّ وَمَنْ أَرَادَنِي بِسُوٍء فَأَرِدْهُ allahumma wa man ar¡dan¢ bis£o-in f¡rid-hu O Allah, whoever desires evil for me, desire [it] for him!

وَمَن كَادَنِي فَكِدْهُ wa man k¡dan¢ fakid-hu whoever deceives me-deceive him!

وَاجْعَلْنِي مِنْ أَحَسَنِ عَبِيدِكَ نَصِيباً عِنْدَكَ waj-`aln¢ min a¦asani `ab¢dika na¥¢ban i'ndaka And make me one of the most excellent of Your slaves in Portion from You,

وَأَقْرَبِهِم مَّنْزِلَةً مِّنْكَ wa aq-rabihim-manzilatam-mink And the nearest of them in station to You

وَأَخَصِّهِمْ زُلْفَةً لَّديْكَ wa akha¥-¥ihim zul-fatal-ladayk And the most elected of them in proximity to You.

فَإِنَّهُ لا يُنَالُ ذَلِكَ إِلاَّ بِفَضْلِكَ fa-in-nahu l¡ yun¡lu dh¡-lika il-l¡ bi-fa¤lik For that cannot be attained except by Your bounty.

وَجُدْ لِي بِجُودِكَ wa jud l¢ bij£dik And grant generously to me through Your munificence,

وَاعْطِفْ عَلَيَّ بِمَجْدِكَ w`a-§if `alay-ya bi-maj-dik And incline toward me with Your splendour

وَاحْفَظْنِي بِرَحْمَتِكَ wa¦-fa¨n¢ bira¦-matik And protect me with Your mercy!

وَاجْعَل لِّسَانِي بِذِكْرِكَ لَهِجاً waj-`al-lis¡n¢ bidhik-rika lahij¡ And make my tongue remember You without ceasing

وَّقَلْبِي بِحُبِّكَ مُتَيَّماً wa qal-b¢ bi-¦ub-bika mutay-yam¡ And my heart enthralled by Your love!

وَّمُنَّ عَلَيَّ بِحُسْنِ إِجَابَتِكَ wa mun-na `alay-ya bi¦us-ni ij¡batik And be gracious to me by answering me favourably,

وَأَقِلْنِي عَثْرَتِي wa aqil-n¢ `ath-rat¢ And nullify my slips

وَاغْفِرْ زَلَّتِي wagh-fir zal-lat¢ And forgive my lapses!

فَإِنَّكَ قَضَيْتَ عَلَى عِبَادِكَ بِعِبَادَتِكَ fa-in-naka qa¤ayta `al¡ i'b¡dika bi-i'b¡datik For You hast decreed Your worship for Your servants

وَأَمَرْتَهُم بِدُعَائِكَ wa amar-tahum bidu`a¡-ika And commanded them to supplicate You

وَضَمِنتَ لَهُمُ الإِجَابَةَ wa ¤aminta lahumul-ij¡bah And assured them that they would be answered.

فَإِلَيْكَ يَا رَبِّ نَصَبْتُ وَجْهِي fa-ilayka y¡ rab-bi na¥ab-tu waj-h¢ So toward You, my Lord, I have turned my face

وَإلَيْكَ يَا رَبِّ مَدَدتُّ يَدِي wa ilayka y¡ rab-bi madad-tu yad¢ And toward You, my Lord, I have extended my hand.

فَبِعِزَّتِكَ اسْتَجِبْ لِي دُعَائِي fa-bi-i'z-zatikas-tajib l¢ du`a¡-¢ So by Your might, comply with my supplication

وَبَلِّغْنِي مُنَاي wa bal-ligh-n¢ mun¡y And make me attain my desires!

وَلا تَقْطَعْ مِن فَضْلِكَ رَجَائِي wa-l¡ taq-§¡' min fa¤lika raj¡-¢ Do not severe my hoping for Your Favours

وَاكْفِنِي شَرَّ الْجِنِّ وَالإِنْسِ مِنْ أَعْدَائِي wak-fin¢ shar-ral-jin-ni wal-in-si min a`d¡-¢ And spare me the evil of my enemies from among the jinn and men!

يَا سَرِيعَ الرِّضَا y¡ sari-y`ar-ri¤¡ O He, whose pleasure is quickly achieved!

اغْفِرْ لِمَن لا يَمْلِكُ إِلاَّ الدُّعَاءَ igh-fir liman-l¡ yam-liku il-l¡d-du`a¡ Forgive him who owns nothing but supplication

فَإِنَّكَ فَعَّالٌ لِّمَا تَشَاءُ fa-in-naka fa`¡lul-lim¡ tash¡ For You dost what You wilt.

يَا مَنْ اسْمُهُ دَوَاءٌ y¡ manis-muhu daw¡-un O He whose Name is a remedy,

وَذِكْرُهُ شِفَاءٌ wa dhik-ruhu shif¡-un And whose remembrance is a cure,

وَطَاعَتُهُ غِنًى wa §¡'tuhu ghinan And whose obedience is wealth!

ارْحَم مَّن رَّأْسُ مَاِلهِ الرَّجَاءُ ir-¦am-mar-ra-su m¡lihir-raj¡ Have mercy upon him whose capital is hope

وَسِلاَحُهُ الْبُكَاءُ wa sil¡¦uhul-buk¡-u And whose weapon is tears!

يَا سَاِبغَ النِّعَمِ y¡ s¡bighan-ni`am O Ample in blessings!

يَا دَافِعَ النِّقَمِ y¡ d¡fi`an-niqam O Repeller of adversities!

يَا نُورَ الْمُسْتَوْحِشِينَ فِي الظُّلَمِ y¡ n£ral-mus-taw-¦ish¢na fi¨-¨ulami O Light of those who are lonely in the darkness!

يَا عَالِماً لا يُعَلَّمُ y¡ `¡limal-l¡ yu`al-lam O Knower who was never taught!

صَلِّ عَلَى مُحَمَّدٍ وَّآلِ مُحَمَّدٍ ¥al-li `al¡ mu¦ammad wa ¡-li mu¦ammadin Bless Muhammad and Muhammad's household!

وافْعَلْ بِي مَا أَنتَ أَهْلُهُ waf-`al b¢ m¡ anta ah-luh And do with me what is worthy of You!

وَصَلَّى اللَّهُ عَلَى رَسُولِهِ وَالأَئِمَّةِ الْمَيَامِينَ مِنْ آلِهِ wa ¥al-l¡llahu `al¡ ras£lihi wal-aimmatil-may¡m¢na min ¡lihi And Allah bless His messenger and the holy Imams of his household

وَسَلَّمَ تَسْلِيماً كَثِيراً wa sallama tasl¢man kath¢ran And give them abundant peace!


source : COMMENTARY ON KUMAYL SUPPLICATION /by hussain ansarian
0% (نفر 0)
نظر شما در مورد این مطلب ؟
امتیاز شما به این مطلب ؟
اشتراک گذاری در شبکه های اجتماعی:
لینک کوتاه

latest article

Loan for a fixed period and loan without time limit
Usury is Worse Than Adultery
Muharram and Safar a time of Mourning
Who deprives an orphan of his rightful property
The Importance of the Islamic concept of having self-restraint (Taqwa)
Imam Ali (a.s) Supplication for removing troubles known as Dua-e-Yaman
Who remain divided and are aloof from each other
To recite the Adhan and Iqamah before starting the Salat.
Whose good deeds will be as heavy as the mountains
The Principle of Ijtihad in Islam

user comment