ARABIC TEXT AND ENGLISH TRANSLATION
[I]
بسم الله الرحمن الرحيم
In the Name of God, the Merciful, the Compassionate.
اللَّهُمَّ إِنِّي أَسْأَلُكَ بِإِسْمِكَ العَظِيمِ الاَعْظَمِ الاَعَزِّ الاَجَلِّ الاَكْرَمِ الَّذِي إِذا دُعِيتَ بِهِ عَلى مَغالِقِ أَبْوابِ السَّمأِ لِلْفَتْحِ بِالرَّحْمَةِ انْفَتَحَتْ ، وَإِذا دُعِيتَ بِهِ عَلى مَضائِقِ أَبْوابِ الاَرْضِ لِلْفَرَجِ انْفَرَجَتْوَإِذا دُعِيتَ بِهِ عَلى مَضائِقِ أَبْوابِ الاَرْضِ لِلْفَرَجِ انْفَرَجَتْ وَإِذا دُعِيتَ بِهِ عَلى العُسْرِ لِلْيُسْرِ تيَسَّرَتْ وَإِذا دُعِيْتَ بِهِ عَلى الاَمْواتِ لِلْنُّشُورِ انْتَشَرَتْ وَإِذا دُعِيْتَ بِهِ عَلى كَشْفِ البَأْسأِ وَالضَّرَّأِ انْكَشَفَتْ
[1] I, verily, O my God! beseech Thee by Thy Mighty, Greatest, Mightiest Most Powerful, Most Glorious, Most Noble Name which, when one supplicates thereby, that an opening be effected of the bolts of the gates of heaven (maghāliq abwāb al-samā') they would indeed be flung wide open through Thy Mercy! [2] And If Thou art supplicated thereby to rend asunder the narrow confines of the portals of the earth (maḍā'iq abwāb al-arḍ) they would indeed be cleft asunder! [3] And If Thou art supplicated thereby regarding adversity (al-`usr) it would indeed be ameliorated and become insignificant (al-yusr)! [4] And If Thou art supplicated thereby regarding the resurrection of the dead (al-amwāt), they would indeed be resurrected (al-nushūr)! [5] And If Thou art supplicated thereby regarding the removal of misery (al-bā'sā') and suffering (al-ḍarrā') such would indeed be removed!
َبِجَلالِ وَجْهِكَ الكَرِيمِ أَكْرَمِ الوُجُوهِ وَأَعَزِّ الوُجُوهِ الَّذِي عَنَتْ لَهُ الوُجُوهِ وَخَضَعَتْ لَهُ الرِّقابُ ، وَخَشَعَتْ لَهُ الاَصْواتِ وَوَجِلَتْ لَهُ القُلُوبِ مِنْ مَخافَتِكَ .
[6] And [furthermore, should I supplicate Thee] through the Majesty of thy Noble Countenance (bi-jalāl wajhika al-karīm), supremely Beneficent before all faces, most Mighty before all faces, the very One before Whom all faces (al-wujuh) are submissive and before Whom necks (al-riqāb) are bowed in submission! [7] Before Him are not all voices (al-aṣwāt) humbled [quieted]! For all hearts are terrified at Thy fearful dread (makhafatika).
[II]
. وَبِقُوَّتِكَ الَّتِي تُمْسِكُ السَّمأَ أَنْ تَقَعَ عَلى الاَرْضِ إِلا بِإِذْنِكَ ، وَتُمْسِكُ السَّماواتِ وَالاَرْضِ أَنْ تَزُولا ، وَبِمَشِيَّتِكَ الَّتِي دانَ لَها العالَمُونَ ، وَبِكَلِمَتِكَ الَّتِي خَلَقْتَ بِها السَّماواتِ وَالاَرْضِ وَبِحِكْمَتِكَ الَّتِي صَنَعْتَ بِها العَجائِبَ ، وَخَلَقْتَ بِها الظُّلْمَةَ وَجَعَلْتَها لَيْلاً وَجَعَلْتَ اللَّيْلَ سَكَنا ، وَخَلَقْتَ بِها النُّورَ وَجَعَلْتَهُ نَهارا ، وَجَعَلْتَ النَّهارَ نُشُورا مُبْصِرا ، وَخَلَقْتَ بِها الشَّمْسَ وَجَعَلْتَ الشَّمْسَ ضِيأً ، وَخَلَقْتَ بِها القَمَرَ وَجَعَلْتَ القَمَرَ نُورا ، وَخَلَقْتَ بِها الكَواكِبَ وَجَعَلْتَها نُجُوما وَبُرُوجا وَمَصابِيحَ وَزِينَةً وَرُجُوما وَجَعَلْتَ لَها مَشارِقَ وَمَغارِبَ ، وَجَعَلْتَ لَها مَطالِعَ وَمَجارِي ، وَجَعَلْتَ لَها فُلْكا وَمَسابِحَ ، وَقَدَّرْتَها فِي السَّمأِ مَنازِلَ فَأَحْسَنْتَ تَقْدِيرَها ، وَصَوَّرْتَها فَأَحْسَنْتَ تَصْوِيرَها وَأَحْصَيْتَها بِأَسْمائِكَ إِحْصأً وَدَبَّرْتَها بِحِكْمَتِكَ تَدْبِيرا وَأَحْسَنْتَ تَدْبِيرَها ، وَسَخَرْتَها بِسُلْطانِ اللَّيْلِ وَسُلْطانِ النَّهارِ وَالسَّاعاتِ وَعَدَدِ السِّنِينَ وَالحِسابِ وَجَعَلْتَ رُؤْيَتَها لِجَمِيعِ النّاسِ مَرْأىً وَاحِدا ،
[1] And [I supplicate Thee] through Thy Might (quwwat) on account of which the Heaven (al-samā') itself is held back from falling down upon the earth (save, that is, it should do so with Thy consent) for it [thy Might] hath firm hold over the heavens and the earth lest they should deviate (cf. Q. 35:41). [2] And [I supplicate Thee] through Thy Will (mashiyyat) before which all the worlds are brought to account.
[3] And [I supplicate Thee] through Thy Word (kalimat) through which Thou did create the heavens and the earth!
[4] And [I supplicate Thee] through Thy Wisdom (ḥikmat) by means of which Thou did fashion wonders (`ajā'ib). [5] Through it Thou created darkness (al-ẓulmat) and made it to be Night (layl an). [6] And Thou made Night a [period of] repose (sakn an). [7] And through it Thou did create the Light (al-nur) and made it to be Daytime (nahār an). [8] And Thou did made the Daytime (nahār an) to be for rising up (nushūr an) (Q. 25:47) and for seeing (mubṣir an) (cf. Q. 17:12; 27:13,86). [9] And thereby Thou created the Sun (al-shams) and did make this Sun to be a splendid Luminary (ḍiyā'). [11] And through it [thy Might] Thou didst create the Moon (al-qamar) and Thou [also] made this moon to be a Light (al-nūr an). [12] And thereby also Thou did create the Stars (al-kawākib) and made them to be stars and constellations (nujūm wa burūj an), guiding Lamps (maṣābīḥ), an adornment (zayna) [Q.37:6] and a stoning missile (marjum an)(cf. Q. 67:5; 26:116). [13] For all these Thou didst create an East and a West and made for them are rising places (maṭāli`) and fixed resting places (majāriyā) [cf. Q. 31:29; 35:13; 36:38; 39:5].
[14] And Thou made for them [the celestial luminaries] an orbit [sky] (falakan) [cf. Q. 21:33;31:40] and a swimming motion (masābiḥ) [Q. 21:33; 36:40] and did determine for them way stations (manāzil) in heaven (al-samā'). [15] Wherefore did Thou make fitting their appointed term (taqdīr) and their created fom (sawwarat). [16] And Thou indeed rendered appropriate their formation (taṣwīr) and did calculate their number through Thy Name, Calculator (al-aḥṣā'). [17] And Thou did direct them through Thy Wisdom determinedly (tadbīr an) [cf. Q. 10:3, 31;13:2; 32:5] and Thou made good their orderly arrangement (tadbir an). [18] And Thou did control these [celestial] realities through the governance of the Night (sulṭān al-layl) and the governance of the Day (sulṭān al-nahār) and through the hours (al-sa`āt) [which pass] for reckoning, the passing of years, and for enumeration (al-ḥisāb). [19] And Thou made the vision (rū`yat) of them for all humanity, a single experience.
[III]
وَأَسْأَلُكَ اللَّهُمَّ بِمَجْدِكَ الَّذِي كَلَّمْتَ بِهِ عَبْدِكَ وَرَسُولِكَ مُوسى بْنَ عُمْرانَ عَلَيْهِ السَّلامُ فِي المُقَدَّسِينَ فَوْقَ حساسِ الكَرُوبِين فَوْقَ غَمائِمِ النُّورِ فَوْقَ تابُوتِ الشَّهادَةِ فِي عَمُودِ النَّارِ وَفِي طُورِ سَيْنأَ ، وَفِي جَبَلِ حُورِيثَ فِي الوادِي المُقَدَّسِ فِي البُقْعَةِ المُبارَكَةِ مِنْ جانِبِ الطُّورِ الاَيْمَنِ مِنَ الشَّجَرَةِ ، وَفِي أَرْضِ مِصْرَ بِتِسْعِ آياتٍ بَيِّناتٍ ، وَيَوْمَ فَرَّقْتَ لِبَنِي إِسْرائِيلَ البَحْرَ وَفِي المُنْبِجِساتِ الَّتِي صَنَعْتَ بِها العَجائِبَ فِي بَحْرِ سُوفٍ ، وَعَقَدْتَ مأَ البَحْرِ فِي قَلْبِ الغَمْرِ كَالحِجارَةِ، وَجاوَزْتَ بِبَنِي إِسْرائِيلَ البَحْرَ ، وَتَمَّتْ كَلِمَتُكَ الحُسْنى عَلَيْهِمْ بِما صَبَرُوا وَأَوْرَثْتَهُمْ مَشارِقَ الاَرْضِ وَمَغارِبِها الَّتِي بارَكْتَ فِيها لِلْعالَمِينَ وَأَغْرَقْتَ فِرْعَوْنَ وَجُنُودَهُ وَمَراكِبَهُ فِي اليَمِّ . وَبِاسْمِكَ العَظِيمِ الاَعْظَمِ الاَعَزِّ الاَجَلِّ الاَكْرَم
[1] And I beseech Thee, O my God! by Thy Glory (majd) through which Thou did converse with Thy servant and Thy messenger Moses son of `Imrān (Amram) in the sanctified [Sinaitic] regions (al-muqaddisīn) beyond the ken of the cherubim (al-karūbiyyīn), above the clouds of Light beyond the Ark of the Testimony (al-tābūt al-shahāda) within the Pillar of Fire (`amūd al-nār) [2] and in Mount Sinai (ṭūr sīnā') and Mount Horeb (jabal al-hūrīb) in the sanctified Vale (al-wādī al-muqaddas), in the Blessed Spot (al-buq'at al-mubāraka) in the direction of the Mount (al-tūr) situated at the right-hand side of the [Sinaitic] Tree [Bush] (al-shajarat).
[3] And [He likewise communicated] in the land of Egypt through nine clear signs [Tablets] (āyāt bayyināt) [Q. 17:101a] [4] and [again] on the day when Thou divided the [Red] Sea (al-baḥr) for the children of Israel [Q. 2:50; 7:138; 10:90; 26:63] [5] and activated the gushing forth [of the springs] (al-munbajsāt) [from the rock. Q. 7:160]. [6] And when Thou produced the wonders (al-`ajā'ib) associated with a tempestuous sea (fi baḥr sūf). [7] And [when] Thou held back the water of the sea at the midmost heart of the tempest (qalb al-ghamr), even as rocks (al-ḥijārah)! [cf. Q. 2:24, 60,74; 7:10] [8] And Thou enabled the children of Israel to pass through the sea (al-baḥr) and thereby fulfilled Thy fairest promise unto them [Q. 7:137-8; 10:190, cf. 2:240] for they exhibited patience when Thou promised them the inheritance of the easts of the earth and the wests thereof (awrathtuhum mashāriq al-arḍ wa maghāribihā) [Q. 7:137a] which Thou did bless for all the worlds [Q. 7:137b] [9] And Thou did drown Pharaoh and his hosts and chariots (marākiba-hu) in the sea (al-yam) [Q. 28:40 cf. 10:99; 20:78] through Thy Mighty (`azīm), Greatest (al-a`ẓam), Most Powerful (al-a`zaz), Most Glorious (al-ajal) and Most Noble (al-akram) Name.
[IV]
ِ وَبِمَجْدِكَ الَّذِي تَجَلَّيْتَ بِهِ لِمُوسى كَلِيمِكَ عَلَيْهِ السَّلامُ فِي طُورِ سَيْنأَ ، وَلاِبْراهِيمَ عَلَيْهِ السَّلامُ خَلِيلِكَ مِنْ قَبْلُ فِي مَسْجِدِ الخِيْفِ ، وَلاِسْحاقَ صَفِيَّكَ عَلَيْهِ السَّلامُ فِي بِئْرِ شِيعٍ ، وَلِيَعْقُوبَ نَبِيِّكَ عَلَيْهِ السَّلامُ فِي بَيْتِ إِيْلٍ وَأَوْفَيْتَ لاِبْراهِيمَ عَلَيْهِ السَّلامُ بِمِيثاقِكَ ، وَلاِسْحاقَ بِحِلْفِكَ ، وَلِيَعْقُوبَ بِشَهادَتِكَ ، وَلِلْمُؤْمِنِينَ بِوَعْدِكَ وَلِلْدَّاعِينَ بِأَسْمائِكَ فَأَجَبْتَ ،
( Repeat line 1 here: ` I, verily, O my God! beseech Thee by Thy Mighty, Greatest, Mightiest Most Powerful, Most Glorious, Most Noble Name!)
[1] And I beseech Thee, O my God! by Thy Glory (majd) through which Thou did divulge Thyself [Glory] (tajaliyyata) before Moses, Thy Interlocutor (kalīm) - upon him be peace - on Mount Sinai (fī ṭūr sīnā'). [2] And unto Abraham - upon him be peace - thy Friend (khalil) of aforetime in the Mosque of al-Khayf [in Mina]
[3] and [also] unto Isḥāq (Isaac) Thy chosen one (ṣafiyy) - upon him be peace - at Beersheba (Ar. reading بِئْر سبع = bi'r al-sab` "Well of the Seven" = Heb.בְּאֵר שֶׁבַע = "Well of the Seven [fold-Oath]", Gen 26:33, etc.) [or reading] بِئْرِ شِيعٍ (bi'r shiya`= "Well of [Shī`ī] Partisans" ! [4] and unto Ya`qūb (Jacob) Thy prophet (nabī) - upon him be peace - in Bethel ( بَيْتِ إِيْلٍ bayt 'il = Bethel = Heb. בֵּיתְאֵל "the House of El = God).
[5] And Thou fulfilled [Thy promise] unto Ibrāhīm (Abraham) - upon him be peace - in accordance with Thy covenant (bi-mithāqika) [6] and unto Isḥāq (Isaac) through Thy sworn oath (bi-ḥilfika) [7] and unto Ya`qūb (Jacob) through Thy testimony (bi-shahādatika). [8] And, furthermore, unto the believers in accordance with Thy promise (bi-wa`dika) and the pious callers (al-dā`iyyīn) who cry our in accordance with Thy Names such that Thou do respond positively.
[V]
وَبِمَجْدِكَ الَّذِي ظَهَرَ لِمُوسى بْنِ عُمْرانَ عَلَيْهِ السَّلامُ عَلى قُبَّةِ الرُّمّانِ وَبِآياتِكَ الَّتِي وَقَعَتْ عَلى أَرْضِ مِصْرَ بِمَجْدِ العِزَّةِ وَالغَلَبَةِ بِآياتٍ عَزِيزَةٍ وَبِسُلْطانِ القُوَّةِ ، وَبِعِزَّةِ القُدْرَةِ ، وَبِشَأْنِ الكَلِمَةِ التَّامَّةِ ، وَبِكَلِماتِكَ الَّتِي تَفَضَّلْتَ بِها عَلى أَهْلِ السَّماواتِ وَالاَرْضِ ، وَأَهْلِ الدُّنْيا وَأَهْلِ الاخِرَةِ ، وَبِرَحْمَتِكَ الَّتِي مَنَنْتَ بِها عَلى جَمِيعِ خَلْقِكَ ، وَباسْتِطاعَتِكَ الَّتِي أَقَمْتَ بِها عَلى العالَمِينَ
[1] And I beseech Thee, O my God! by Thy Glory (majd) through which Thou were manifested (ẓahara) unto Moses son of `Imran (Amram) - upon him be peace - above the Dome of Pomegranates (`alā qubbat al-rammān) / [or] Pivot-Dome of Time (`alā qubbat al-zamān) [2] and through Thy signs (āyāt) which Thou placed in the land of Egypt (arḍ al-miṣr) in the Glory of Might and Victory (bi-majd al-`izzat al-ghalbat) through powerful verses [Signs] (āyāt `azīza) and Mighty Sovereignty (bi-sulṭānat al-quwwat), [3] through the Power of Destiny (bi-`izzat al-qadr) and the sublimity of the complete Word (bi-sha`n al-kalimat al-tamma). [4] And [ I beseech Thee] through Thy Word (kalimat) through which Thou bestowed Favor upon the peoples of the heavens and of the earth and [upon] the people of this world and the people of the world to come. [5] And [ I beseech Thee] through Thy Mercy which Thou did bestow upon all of Thy creatures [6] and through Thy Soverignty by virtue of which Thou do support all the worlds.
[VI]
وَبِنُورِكَ الَّذِي قَدْ خَرَّ مِنْ فَزَعِهِ طُورُ سَيْنأَ وَبِعِلْمِكَ وَجَلالِكَ ، وَكِبْرِيائِكَ وَعِزَّتِكَ وَجَبَرُوتِكَ الَّتِي لَمْ تَسْتَقِلَّها الاَرْضَ ، وَانْخَفَضَتْ لَها السَّماواتِ وَأَنْزَجَرَ لَها العُمْقُ الاَكْبَرُ وَرَكَدَتْ لَها البِحارُ وَالاَنْهارُ ، وَخَضَعَتْ لَها الجِبالُ وَسَكَنَتْ لَها الاَرْضُ بِمَناكِبِها وَاسْتَسْلَمَتْ لَها الخَلائِقُ كُلِّها وَخَفَقَتْ لَها الرِّياحُ فِي جَرَيانِها وَخَمَدَتْ لَها النِّيرانُ فِي أَوْطانِها وَبِسُلْطانِكَ الَّذِي عُرِفَتْ لَكَ بِهِ الغَلَبَةُ دَهْرَ الدُّهُورِ ، وَحُمِدْتَ بِهِ فِي السَّماواتِ وَالاَرْضِ
[1] And I beseech Thee, O my God! by Thy Light (al-nūr) on account of which Mount Sinai (fī ṭūr sīnā') did swoon away at it in sheer terror (faza`)! [2] And through Thy knowledge (`ilm), Thy Splendor (jalal) , thy Grandeur (kubriyā') and Thy Might (`izzat)! [3] And [I beseech Thee] though Thy Empyrean (jabarūt) which the earth could not attempt to bear [4] for the heavens and the earth are bowed down before it, [4] [for even] the greatest abyssmal depth ( al-`umq) is restrained before it [5] and both oceans and rivers are stilled thereby! [6] Even the mountains are in humble submission before it and before it the earth stands restful upon its parapets (manākib). [7] All created things yield submissively before it while before it [also] do the winds (al-riyāḥ) tremble in their flowing course (jarayān) [8] and before it fires (nayyiran) were quenched in their locations. [9] And [I beseech Thee] through Thy Sovereignty (al-sulṭānat) through which victory was perceived for Thee era after era (dahr al-duhur) and by virtue of which Thou art One praised throughout the heavens and the earth.
[VII]
وَبِكَلِمَتِكَ كَلِمَةِ الصِّدْقِ الَّتِي سَبَقَتْ لاَبِينا آدَمَ عَلَيْهِ السَّلامُ وَذُرِّيَّتِهِ بِالرَّحْمَةِ ،
وَأَسْأَلُكَ بِكَلِمَتِكَ الَّتِي غَلَبَتْ كُلَّ شَيٍْ ، وَبِنُورِ وَجْهِكَ الَّذِي تَجَلَّيْتَ بِهِ لِلْجَبَلِ فَجَعَلْتَهُ دَكّا وَخَرَّ مُوسى صَعِقا ، وَبِمَجْدِكَ الَّذِي ظَهَرَ عَلى طُورِ سَيْنأَ فَكَلَّمْتَ بِهِ عَبْدِكَ وَرَسُولِكَ مُوسى بْنِ عُمْرانَ ، وَبِطَلْعَتِكَ فِي ساعِيرَ ، وَظُهُورِكَ فِي جَبَلِ فارانَ ، بِرَبَواتِ المُقَدَّسَيْنِ وَجُنُودِ المَلائِكَةِ الصَّافِّينَ ، وَخُشُوعِ المَلائِكَةِ المُسَبِّحِينَ ،ِ . .
[1] And [I beseech Thee] through Thy Word (kalimat) which is the assured Word (kalimat al-sidq) which preceded our father Adam - upon him be peace - and his progeny [seed] (dhariyya) through Thy Mercy! [2] And I beseech Thee through Thy Word (kalimat) which gained ascendancy over everything! [3] And [ I beseech Thee] through the Light of Thy Countenance ( nūr wajhika) through which Thou did divulge Thy Self-Glory (tajallayta) unto the [Sinaitic] Mountain (al-jabal) and thereby rendered it rubble (dakka), at which Moses fell down in a swoon (ṣa`aq an)!
[3] And [I beseech Thee] through Thy Glory (majd) which was manifested upon Mount Sinai (ṭūr sīnā') (cf. Deut 33:2a בָּא֙ יְהוָה מִסִּינַי YHWH came from Sinai"; cf. Q. 7:143a) through which Thou conversed with Thy servant and Thy messenger Moses son of `Imrān (= Amram). [4] And [I beseech Thee] through Thy having risen up in Seir (bi-ṭala`tika fi al-sa`īr) [ Deut 33:2 = וְזָרַח מִשֵּׂעִיר ] and Thy manifestation in Mount Paran (jabal fārān) [= Deut 33:2a = הֹופִ֙יעַ֙ מֵהַ֣ר פָּארָ֔ן= "he shined forth from mount Paran"] with myriads-ten thousands of holy ones [saints] (bi-ribwāt al-muqaddasīn) [cf .Deut. 33:2 = ואָתָ֖ה מֵרִבְבֹ֣ת קֹ֑דֶשׁ = "and he came from/with myriads of holy ones" (RSV)] and Thy hosts of [purified] angels in ranks (junūd al-malā'ikat al-ṣafiyyīn) [5] and [with] the humble submissiveness of the glorifying angels ((al-khushū` al-malā'ikat al-musabbiḥiyyīn).
[VIII]
وَبِبَرَكاتِكَ الَّتِي بارَكْتَ فِيها عَلى إِبْراهِيمَ خَلِيلِكَ عَلَيْهِ السَّلامُ فِي اُمَّةِ مُحَمَّدٍ صَلّى اللّهُ عَلَيْهِ وَآلِهِ ، وَبارَكْتَ لاِسْحاقَ صَفِيِّكَ فِي اُمَّةِ عِيْسى عَلَيْهِما السَّلامُ ، وَبارَكْتَ لِيَعْقُوبَ إِسْرائِيلِكَ فِي اُمَّةِ مُوسى عَلَيْهِما السَّلامُ وَبارَكْتَ لِحَبِيبِكَ مُحَمَّدٍ صَلّى اللّهُ عَلَيْهِ وَاَّلِهِ فِي عِتْرَتِهِ وَذُرِّيَّتِهِ وَاُمَّتِه
[6] And [ I beseech Thee] through Thy blessings (barakātika) with which Thou blessed Ibrāhīm (Abraham), Thy Friend (al-khalil) - upon him be peace -- in the community of Muhammad -- upon him and his family be peace. [7] And Thou blessed Isḥāq (Isaac) Thy chosen one (ṣafiyy) in the community of Jesus (ummat `īsā) - upon the two of them be peace. [8] And Thou [also] blessed Ya`qūb (Jacob), Thy Isrā'īl (Israel) in the community of Moses (ummat mūsā) - upon the two of them be peace. [9] And Thou blessed Thy Beloved one (ḥabīb), Muhammad -- peace be upon him and his family -- and his relatives (`itrat), his offspring [seed] (dharriya) and his community (ummat).
[IX]
اللَّهُمَّ وَكَما غِبْنا عَنْ ذلِكَ وَلَمْ نَشْهَدْهُ وَاَّمَنّا بِهِ وَلَمْ نَرَهُ صِدْقا وَعَدْلاً أَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَأَنْ تُبارِكَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَتَرَحَّم عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ كَأَفْضَلِ ماصَلَّيْتَ وَبارَكْتَ وَتَرَحَّمْتَ عَلى إِبْراهِيمَ وَآلِ إِبْراهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ فَعّالٌ لِما تُرِيدُ وَأَنْتَ عَلى كُلِّ شَيٍْ قَدِير
[1] O my God! Even as we were bystanders to the foregoing, without having borne direct witness thereto, we yet came to faith therein without being assured or incontestable eyewitnesses. [2] Wherefore do we supplicate Thee to allow peace upon Muhammad and the family of Muhammad and that Thou let blessing be upon Muhammad and the family of Muhammad and send Mercy upon Muhammad and the family of Muhammad. [3] This after the bountiful manner in which Thou bestowed peace, blessing and mercy upon Abraham and the family of Abraham for Thou art indeed Praiseworthy and Glorious, One Who doeth whatsoever Thou desireth and is Powerful over all things.
[X]
ثم تذكر حاجتك وتقول :
* Insert here according to some mss.
"Life up your hands and express what you desire for yourself and your believing brethren, for their life and for their death." The repeat the following words]:
Then state your desire, and say:
اللَّهُمَّ بِحَقِّ هذا الدُّعأِ ، وَبِحَقِّ هذِهِ الاَسْمأِ الَّتِي لايَعْلَمُ تَفْسِيرَها وَلا يَعْلَمُ باطِنَها غَيْرُكَ ، صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ
وَافْعَلْ بِي ما أَنْتَ أَهْلُهُ وَلا تَفْعَلْ بِي ما أَنا أَهْلُهُ وَاغْفِرْ لِي مِنْ ذُنُوبِي ما تَقَدَّمَ مِنْها وَما تَأَخَّرَ وَوَسِعْ عَلَيَّ مِنْ حَلالِ رِزْقِكَ ، وَاكْفِنِي مَؤُونَةَ إِنْسانِ سَوٍْ وَجارِ سَوٍْ وَقَرِينِ سَوٍْ وَسُلْطانِ سَوٍْ *، إِنَّكَ عَلى ما تَشأُ قَدِيرٌ وَبِكُلِّ شَيٍْ عَلِيمٌ آمِينَ رَبَّ العالَمِينَ
[1] O my God! By the Truth of this Supplication (al-du`ā)! And by the Reality of these [Divine] Names (al-asmā') for none know their interpretation (tafsīr) and none their exegesis (ta`wīl), being unaware of either their inner sense (bāṭin) or their outward meaning (zahir), aside, that is, from Thee. [2] Blessing be upon Muhammad and the family of Muhammad! [Provide me then with the good of this world and of the world to come] [3] Wherefore do Thou act towards me after what Thou regard as befitting for me and do not act towards me after what I myself deem appropriate. [4] And forgive me my sins whether they relate to times past or to those to come [as well as the sins of, my parents and the believers, be they male of female]. [5] And do Thou cast upon me what is permitted of Thy Providence and protect me from the wiles of men (ma`ūnat insān), evil neighbors, evil rulers, wicked associates and the evil day and hour thereof. * [5a] Then exact retribution for me on whomsoever tries to entrap me, upon whomsoever attempts to beguile me or commits injustice towards me or my family, my children, my brethren, my neighbors or my relations. [6] Thou art indeed powerful to accomplish whatsoever Thou willeth and All-knowing of everything. [7] Amen! O Lord of all the worlds!
_____________________
* Insert here according to some mss. ["Life up your hands and express what you desire for yourself and your believing brethren, for their life and their death. The repeat the following words]:
. أقول : في بعض النسخ بعد
: وَأَنْتَ عَلى كُلِّ شَيٍْ قَدِيرٌ . ثم اذكر حاجتك وقل : يااللّهُ ياحَنَّانُ يامَنَّانُ يابَدِيعَ السَّماواتِ وَالاَرْضِ ياذا الجَلالِ وَالاِكْرامِ ، ياأَرْحَمَ الرَّاحِمِينَ ،
Some mss. texts continue "Thou indeed are Powerful over all things! Then mention your desire and say, "O my God! O
اللَّهُمَّ بِحَقِّ هذا الدِّعأِ . الى آخر الدعأ
وروى المجلسي عن مصباح السيد ابن باقي أنه قال : قل بعد دعاء السمات
. : اللَّهُمَّ بِحَقِّ هذا الدُّعأِ ، وَبِحَقِّ هذِهِ الاَسْمأِ الَّتِي لايَعْلَمُ تَفْسِيرُها وَلا تَأْوِيلُها وَلا باطِنَها وَلا ظاهِرَها غَيْرُكَ ، أَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَأَنْ تَرْزُقَنِي خَيْرَ الدُّنْيا وَالاخِرَةِ . ثم اطلب حاجتك وقل : وَافْعَلْ بِي ماأَنْتَ أَهْلُهُ وَلا تَفْعَلْ بِي ما أَنا أَهْلُهُ ، وَانْتَقِمْ لِي مِنْ فُلانِ بْنِ فُلانٍ ، وسَمِّ عدوك ، وَاغْفِرْ لِي مِنْ ذُنُوبِي ماتَقَدَّمَ مِنْها وَما تَأَخَّرَ ، وَلِوالِدَيَّ وَلِجَمِيعِ المُؤْمِنِينَ وَالمُؤْمِناتِ وَوَسِّعْ عَلَيَّ مِنْ حَلالِ رِزْقِكَ وَاكْفِنِي مَؤُنَةَ إِنْسانِ سَوٍْ ، وَجارَ سَوٍْ ، وَسُلْطانِ سَوٍْ ، وَقَرِينِ سَوٍْ وَيَوْمَ سَوٍْ ، وَساعَةَ سَوٍْ ، وَانْتَقِمْ لِي مِمّنْ يَكِيدُنىٍِّ ، وَمِمّن ْيَبْغِي عَلَيَّ وَيُرِيدُ بِي وَبِأَهْلِي وَأَوْلادِي وَإِخْوانِي وَجِيرانِي وَقَراباتِي مِنَ المُؤْمِنِينَ وَالمُؤْمِناتِ ظُلْما إِنَّكَ عَلى ما تَشأُ قَدِيرٌ وَبِكُلِّ شَيٍْ عَلِيمْ آمِينَ رَبَّ العالَمينَ. ثم قل : اللَّهُمَّ بِحَقِّ هذا الدُّعأِ تَفَضَّلْ عَلى فُقَرأِ المُؤْمِنِينَ وَالمُؤْمِناتِ بِالغِنى وَالثَّرْوَةِ وَعَلى مَرْضى المُؤْمِنِينَ وَالمُؤْمِناتِ بِالشِّفأِ وَالصِّحَّةِ ، وَعَلى أَحْيأِ المُؤْمِنِينَ وَالمُوْمِناتِ بِاللُّطْفِ وَالكَرامَةِ ، وَعَلى أَمْواتِ المُؤْمِنِينَ وَالمُوْمِناتِ بِالمَغْفِرَةِ وَالرَّحْمَةِ ، وَعَلى مُسافِرِي المُؤْمِنِينَ وَالمُوْمِناتِ بِالرَّدِّ إِلى أَوْطانِهِمْ سالِمِينَ غانِمِينَ بِرَحْمَتِكَ ياأَرْحَمَ الرَّاحِمِينَ وَصَلَّى اللّهُ عَلى سَيِّدِنا مُحَمَّدٍ خاتِمِ النَّبِيِّينَ وَعِتْرَتِهِ الطَّاهِرِينَ وَسَلَّمَ تَسْلِيما كَثِيرا . وقال الشيخ ابن فهد : يستحب ان تقول بعد دعاء السمات : اللَّهُمَّ إِنِّي أَسْأَلُكَ بِحُرْمَةِ هذا الدُّعأِ وَبِما فاتَ مِنْهُ مِنْ الاَسْمأِ وَبِما يَشْتَمِلُ عَلَيْهِ مِنْ التَّفْسِيرِ وَالتَّدْبِيرِ الَّذِي لايُحِيطُ بِهِ إِلا أَنْتَ أَنْ تَفْعَلَ بِي كَذا وَكَذا . وتذكر حاجتك عوض
