Islamo-Biblica and Islamic Devotional Texts and Literatures

Ṣalāt, Namāz, Du`a, Munājāt, Ziyārat-nāmah.

Islamo-Biblica  and Islamic Devotional Texts and  Literatures: Ṣalāt, Namāz, Du`a, Munājāt, Ziyārat-nāmah.

Islamic Devotional texts and literatures

Salat-Namaz-Du`ā- Munajat- Ziyārat-namih...


Shi`i Du`ā texts : http://www.duas.org/ram_arabic.htm

Ahmad Birjandi, Ahmad

  • Munajat va Du`ā dar shi`r-i farsi. Mashhad, 1371.

 

Imam `Ali ibn Abi Talib (d. 40/661).

  • Dīwān Imam `Alī. Beirut: Dar al-kutub al-`Ilmiyya. n. d.  [Pbk., c. 2000?] (238pp.).*

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  • Hadith al-Haqiqa = Hadith Kumayl ibn Ziyad al-Nakha'i (d. ADD/ADD).

Text:

Commentaries.

Du`ā Sabah (Dawn Prayer)  of Imam `Alī ibn Abī Ṭālib.

ed. Muhammad Baqir Majlisi, Dar al-`Ulum, 1989  (64pp.).

Hajji Hādī ibn Mahdī Sabzavārī (1797-1872 CE) =  Mulla Hadi Sabzivārī.

  • Sharḥ al-asmāʾ al-ḥusná by Hādī al-Sabzawārī. Qumm : bi-nafaqat Maktabat Baṣīratī,  c. 197?, (288,113pp). =  Facsimile of ms. dated Rajab 1281 [1864]  includes Sabzawārī’s commentary on a prayer attributed to ʿAlī ibn Abī Ṭālib entitled Duʿāʾ al-ṣabāḥ, or, Miftāḥ al-falāḥ wa-miṣbāḥ al-najāḥ...
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Quchani, Aqa Najafi

  • Sharh-i Du`ā-yi sabah, Haft:  1378/ 1998.  

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Khu'i Mustafa ibn Muhammad, Hadi

  • Sharh-i Du`ā-yi sabah, Tehran: Miras 1997/1376

Khomeini, Ruhollah =  Imām Khumaynī  trans. Aḥmad Fahrī.

  • شرح دعاى سحر . = Sharḥ-i duʻā-yi saḥar  I   Tehrān : Nahz̤at-i Zanān-i Musalmān, 1359 /1980.  14+ 289 pp. : ill. ; 22 cm.

Du`ā Kumayl ibn Ziyād al-Nakhā'ī (d.          ).

  • Dua-i Kumeil. Calcutta, 1928 (104pp.) BL.

  • Holy Dua-i-Kumeil : (a prayer tawght by Hazrat Ali to his disciple Kumeil). translated by Maulvi Syyid Razi. Lucknow, 1932. (8pp.)

al-Sabzawari, `Abd al-A`la

  • Sharh Du`ā Kumayl, Beirut: Mu`assah al-Hidayh,  1425/2004 (206pp.).* A commentary on the Du`ā or Supplication of Kumayl

 

Du`ā Nudbah ("The Supplication of Lamentation")

This mediujm length Arabic prayer has been related, for example,  by Ibn Tawus and Muhammad Baqir Majlisi in his Bihar al-anwar and Zad al-Ma`ad.

URL text and loose trans. : http://www.lankarani.org/eng/ade/nud.html

 

ʿAlī Zayn al-ʿĀbidīn, Fourth Imam, called as-Sajjād (ADD/ADD)

  • al-Ṣaḥīfa al-kāmila. Arabic+Persian Ṣaḥīfa-yi kāmila-yi Sajjādiyya.  3rd. ed. [Tehran] : Amīr-i Kabīr, 1342/ 1964. (498 pp., illum. ; 23 cm).
    Prayer-book ascribed to Imam Zayn al-ʿĀbidīn  + Persian translation and introduction by Javād Fāz̤il.

  • al-Ṣaḥīfat al-kamīla. Arabic and Persian Ṣaḥīfa-yi Sajjādiyya. [Tehran] : Intishārāt-i Ḥusayniyya-yi irshād, 1353/ 1974 (660 pp.) Has a Persian translation and introduction by Sayyid Ṣadr ad-Dīn Balāghī.

Sayyid Muhammad Husayni Shirazi

  • Sharh Sahifa-yi Sajjadiyya. Beirut: Dar al-`Ulum. 2001+2+3.   (448pp.)

al Kulaynī = Abū Ja`far Muhammad ibn Ya`qūb al Kulaynī [Kulīnī] (d. c. 329/941)

  • al Uṣul min al Kāfī  (vols. 1-2). ed. `Ali Akbar al-Ghaffārī. Beirut: Dār al Aḍwā, 1405/1985.*
  •  al Furū` min al Kāfī (vols. 3-7). ed. `Ali Akbar al-Ghaffārī. Beirut: Dār al Aḍwā, 1405/1961*

  • Kitāb al-du‘ā’ in al-Kāfī, of al-Kulaynī.  vol. X ADD

al-Ṭabaranī = Abū'l-Qasim Sulayman ibn `Ayyub ibn Muṭayyir Lakhmī  (260-360 AH = 873-971 CE).

Syrian born Sunni Hadith collector and commentator. See EI2 X: ADD.

  • Kitāb al-Du`ā.  ed. & introd. Mustafa `Abd al-Qadir `Ata.  Beirut: Dar al-Kutub al-`Ilmiyya, 1421/2000. (624pp.).

al-Ṭurṭūshī = Abū Bakr Muhammad ibn Walid al-Ṭurṭūshī  al-Andalusī (451-520 = 1059-1126). Orthodox Maliki Sunni writer. See EI2 X:738.

  • al-Du`ā al-māthūr wa ādābah... 2nd ed. Beirut: Dar al-Fikr,  1423.2003 ISBN 1-57547-742-4. (344pp.).*

al-Tūsi =  Abu Ja`far Muhammad ibn Ḥasan al Tūsī (d.460/1067) = Shaykh al-Ţa'ifa ("The teacher of the community"). 

  • Miṣbāḥ muitaḥajjid al-kabīr. ADD

  • ֊Miṣbāḥ muitaḥajjid al-kabīr

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"The most important work on du‘ā’ by Shaykh Ṭūsī, which must be considered a landmark in the history of du‘ā’ literature, is his precious book Miṣbāḥ al-mutahajjid. This elaborate work on du‘ā’ has in recent years been edited by Abū Dharr Bīdār on the basis of several manuscripts and published in an elegant form by the Mu’assah al-Fiqh al-Shī‘ah. After compiling this work, Shaykh Ṭūsī compiled a condensed version of it with the title Miṣbāḥ al-Ṣaghīr (CML, MS. 7, 505, 2082, 2341, 7359)." (Ja`farian,  MTh. 1999: ADD).

  • Miṣbāḥ al-Ṣaghīr. ADD.

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Ibn Tāwūs = = Raḍī al-Dīn 'Alī ibn. Mūsā ibn Ṭāwūs al-Hasanī al-Ḥillī (d. 664/1226):

From Kohlberg XXXX:    ff. + Modaressi 2001:421 (adapted).

  • Miṣbāḥ al-za ir.  Qumm: Al Bayt 1997

  • Muhaj al-du'awāt wa Manhaj al-`Abadāt, Tehran, 1416

  • Muhaj al-da'awāt wa Manhaj al-`Abadāt, ed. Shaykh Ḥusayn al-A`lami, Beirut: Mu`assasat al-A`lamī, 1414/1993 (480pp.).*

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  • Falāḥ al-sā'il, ed. Gh. al-Maļīdī, Qum: ADD, 1419/

  • Fáraj al-maḥmūm, Najaf, 1368

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  • Fatḥ al-abwāb, ed. H. al-Khaffāf, Qum: ADD, 1409/

  • Ghiyath sultan al-wara, Qum, 1408 (excerpts, together with Husayn b. Muhammad b. Nasr al-Hulwānī, Nuzhat al-nāzir)

  • Al-Ijāzāt li-kashf ţuruq al-mafāzāt, its introduction quoted in Bihar 107: 37^4

  • Al-Iqbal, ed. J. Q, al-Işfahanî, Qum, 1993

  • Jamāl al-usbū', ed. J. al-Qayyumĩ, Tehran, 13715h/ 1992—3 ֊ Kashf al-mahajja, Najaf, 1370

  • Al-Luhūf, Tehran, 1321

  • Mudayaqa = Risālat 'adam mudayaqat al-faixa'it, ed. M. 'A. Ţ. al- Marāghī, Qum, 1407 (in Turāthunā, 7֊8 [1407]: 331-59)

  • Muhāsabat al-nafs, ed. J. Q^ al-Isfahānī, Qum, 1419

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  • Sad al-su'ūd, ed. F. T. al-Ḥassūn, Qum,: ADD, 1421/ 

  • Al-Tahsīn, Beirut, 1989 (together with the author's al-Yaqîn) ֊ Ai-Tara if, ed. 'A. 'Āshūr, Beirut, 1999

  • al-Yaqtn, ed. Ansārī, Beirut, 1989

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Kohlberg, Etan.

  • A Medieval Muslim Scholar at Work: Ibn Tāwūs and His Library. Islamic Philosophy, Theology and Science: Texts and Studies, no. 12. Leiden: E. J Brill, *

al-Nawawī, Muhyi al-Din Abū Zakariyyā'  Yaḥyā b. Sharaf ibn Muri .... (631-676 = 1233-1277)

  • Sharḥ Sahih Muslim, 18 vols, in 8, Cairo 1349/1929-30; ed. Khalīl Muhammad Shīhā. 19 vols, in 10, Beirut 1995*
  • Sharh Sahīh Muslim, on margin of: al-Qasţallănl, Irshăd al-Sărî li-Sharh Sahīh al-Bukharī, 12 vols, Cairo, 1326/1908.

  • al-Adhkār al-muntakhabar min Kalām Sayyid al-Ibrār.. Beirut: Dar al-Fikr. 1983+ 1420/1999. (591pp.).*

 

al-Kaf`amī [al-`Āmilī], Shaykh Taqī al-Dīn ( d. 900/1494-5).

  • al-Miṣbaḥ...  Beirut: Mu’assasa al-A`lamī,  1414/1994.*

  • al-Miṣbāḥ fi al-Adu`iyya wa'l-ṣalawāt wa'l-ziyārāt wa'l-ajwāz wa'l-`awdhāt, Beirut: Mu`assasat al-Tarikh al-`Arabiyya, 1425/2004 (967pp.).*

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Majlisi, Muhammad Baqir Majlisi (d.1111/1699-70).

  • Zad al-Ma`ad (Knapsack for the Eschaton)

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Ja`fariyān, Rasūl.

  • 1999 `Du`ā Literature in the Shī`ī Tradition, Pt. 1’ The Message of Thaqalayn 5 (1999/1419‑20), 19‑36.

  • Pt. II. The Message of Thaqalayn X (ADD/ADD), ADD. 

 

Lambden, Stephen N.

  • 2001 Some Aspects of Isrā’īliyyāt and the Emergence of the Bābī-Bahā’ī Interpretation of the Bible’. University of Newcastle upon Tyne Ph.d thesis (unpublished), 2002.

 

Shaykh `Abbās al-Qummī (d. 1319/1901).

  • Mafātīḥ al-Jinnān. Dar Ihya al-Turath al-`Arabi, 1422/2001 (807pp.)

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 Tehrānī, Āqā Buzurg, Muhammad Muḥsin (d. 1389/1969).

  • al-Dhari`a
  • al‑Dharī`a ilā taṣānif al‑shī`a. Tehran and Najaf, 1353-98.
  • al‑Dharī`a ilā taṣānif al‑shī`a.  26 vols. Beirut: Dār al‑Aḍwā’, 1403/1983.

 

 

Hajj Muhammad Salih al-Jawarhji.

  • Ḍiyā' al-Ṣāliḥīn al-

 

The Du`a al-Simat (Prayer of the Signs),

The Du`a Umm Dawud (The Supplication of the Mother of David).

The well-known Sufi theological disclosure which commences, “I [God] was a hidden treasure” (kuntu kanzan makhfiyan)  believed to have been revealed to the biblical-qur’anic David and a prophetological prayer attributed to his mother (umm Dāwūd) (see below):

O my God! Blessings be upon [1] Hābīl (Abel), [2] Shīth (Seth), [3] Idrīs (Enoch), [4] Nūḥ (Noah), [5] Hūd [6 ] Ṣalīḥ [7] Ibrāhīm (Abraham), [8] Ismā’īl (Ishmael) and [9] Isḥāq (Isaac) [10] Ya`qūb ( Jacob),  [11] Yūsuf (Joseph), [12] and the tribes [of Israel]  (al-asbāt) [13] Lūṭ (Lot), [14] Shu`ayb, [15] `Ayyūb (Job), [16] Mūsā (Moses), [17] Hārūn (Aaron), [18] Joshua, [19] Mīshā (Mūshā) [2nd] Moses, son of Manasseh), [20] Khiḍr, [21] Dhū‑l-Qarnayn ("Alexander the Great”+)  [22] Yūnūs (Jonah), [23] llyās (Elijah), [24] Iyasu` [al-Yasa` b. Akhṭūb] (Elias), [25] Dhu'l-Kifl, [26] Tālūṭ  (Goliath), [27] Dā’wūd (David), [28] Sulaymān (Solomon), [29] Zakā’riyya (Zachariah), [30] Yaḥyā (John [the Baptist]), [31] T-W-R-KH (Torakh = Turk?) [32] Mattā (Matthew), [33] Irmīyā (Jeremiah) [34] Hayaqoq (Habbakuk), [35] Danyāl (Daniel ) [36] `Azīz ("Mighty") [37] `Īsā’ (Jesus),  [38] Shimūn (Simon), [39] Jirjīs (St. George) [40] the Apostles [of Jesus] (al-ḥawarīyyīn), [41] the successors' [`Followers' of Jesus?] (al-attibã`), [42] Khalid [b Sinan]), [43] Hanzalah and [44] Luqman “ (Majlisī,  Biḥār 2 11:59).

This prophtological supplication is among very many devotional pieces which are attributed to pre‑Islamic figures in Shī`ī devotional and related compilatiions.  It will be seen that this lengthy prophetological beatitude lists over forty messengers and related figures in a loose and sometimes eccentric chronological order. Islamic devotion to the Israelite and related prophets, largely unmentioned in the Qur’ān, would seem to be implied here.

 

ZIYARA WRITINGS

Numerous Shī`ī texts including works associated with visitation Ziyārāt   likewise contain hagiographical glorifications of cities or regions sacred to Shī`ī Muslims. This in the light of their having been in various ways been sanctified, by containing, for example,  the shrine of an Imām, pre‑Islamic prophet, saint or a learned individual. Pre‑Islamic prophets often figure in legends about the ancient sacred history of various regions associated in one way or another with Islamic histiry. An example of this would be the association of Adam, Abraham , Ishmael and others with the Ka`ba at Mecca. Places often become sanctified through having or being given importance as the home, resting  place or burial site of great sages, prophets and saints.

            The opposite also happens. When an Islamic Imam or worthy dies somewhere that location is understood to have in one way or another had a significant past.  Najaf, for example, lies 6‑7 miles west of Kūfa in Iraq where Imām `Alī was buried.  It thus became exceedingly holy.  Aside from the idea that Adam and Noah were buried there Ja`far al‑Ṣādiq, for example,  is reckoned to have taught that

`The land of Najaf is a part of the mountain in which God spoke to Moses, sanctified Jesus, and chose Abraham as his friend and Muhammad as His beloved’ (cited Abū’l‑Ḥasan al‑Daylamī Irshād al‑qulūb, trans. Algar, Eir. III:815).

            This is reminiscent of what the  second Shaykhī leader Sayyid Kāẓim, for example, has to say in commenting upon the secrets of Mt. Sinai (jabal ṭūr sīnā),

"Mount Sinai, outwardly and inwardly it is the hill of Najaf (rubwa al‑najaf) " for the Sinai in Syria is  a reconstituted outgrowth of  Sinaitic Najaf which is part of that mountain on which God converesed with Moses, sanctified Jesus and took Abraham for his friend (Rashtī, al‑ṭutunjiyya, 65ff).

The translocation of sacred topograohy is an important aspect of Shī`ī mystical geography which has left some influence on .and Bābī‑ Bahā’ī hagiography. The Bāb often referred to the `arabat  (Shī`ī shrine region in Iraq) as the al‑arḍ al‑muqaddas (the "Holy Land"). In various alwāḥ,  for example, BA* mystically‑exegetically relocated Jerusalem identifying it with the "new Jerusalem" of his (Ar.)  haykal (Temple,  Person) with the body of his person and new religion.  This is particularly evident in his Sūrat al‑haykal  (Sura of the Temple) which exists in several Arabic recensions (late 1860‑early 1870s) the texts of the last of which was written up at BA*’s direction as an Arabic  pentalpha (ADD) representative of the eschatological Temple, the "New Jerusalem"  anticipated in the Bible (Zech. 6:12‑13; Rev. 21:1ff.1 and now located in the Acre‑Haifa region where BA* resided for more than two decades.

Finally, it might be noted that traditions contained in Faḍā’il and related texts influenced aspects of the very positive Bahā’ī attitude to Palestine‑Israel, the `Holy Land’. This is well evidenced, for example,  in `Abd al-Baha's commentary on the Islamic basmala  where he glories and exalts over the superlative greatness of the Sanctified [Holy] Land (al‑arḍ al‑muqaddas), In very  lofty terms he refers to it as this "mighty  land" (al‑quṭr al‑`aẓīm)  and  "noble clime" (al‑iqlīm al‑karīm) extoled (man`¬t)  by the tongue of the prophets and messengers (al‑anbiyā’ wa’l‑mursalīn)"  for therein was witnessed the ẓuh¬r al‑rabb bi‑majd al‑aẓīm  (theophany of the Lord  with great glory", the eschatological advent of Baha'-Allah, the "glory of God" (`Abd al-Baha', Makātib1:55).



          1 Lists of major faḍā’il works can be found in several Arabic and English works including, for example, Hasson, 1979:9‑10 (fourteen Arabic Faḍā’il and associated works listed). See further the anthology of prophetic ḥaḥādīth , Faḍā’il bayt al‑maqdīs wa’l‑khalīl faḍ ā’il al‑Sham  compiled in the 430s/1130s by Abū al‑Ma`ālī al‑Maqdīsī (ed. Livne‑Kafri, 1995) and  Eliad’s, Medieval Jerusalem .. (1995).

          1It was at this mosuqe around 1970 that M.J. Kister discovered Wāsitī’s Faā’il al‑Quds.

          1 In the Hebrew Bible the Sumerian loan word (Heb)  XXX (hechal) is cognate with Arabic  XXX (haikal) in which langauge it has a wide range of senses.

 

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