Sunan An-Nabi

Sub Title:
A Collection of Narrations on The Conduct and Customs of The Noble Prophet Muhammad (S)

Author(s):

Sayyid Muhammad Husayn Tabataba'i [1]

This book presents a collection of narrations on the conduct, customs, and actions of the Holy Prophet
Muhammad (S), those that he always performed and those that describe his way of life.

Get PDF [2] Get EPUB [3] Get MOBI [4]

Translator(s):

Tahir Ridha Jaffer [5]

Publisher’s Preface
In the Name of Allah, the Most Gracious, the Most Merciful

The more science and technology advances, the greater the need for the implementation of the
teachings of divinely sent prophets throughout human societies, as science and technology provide only
machines and instruments – they do not provide the means to prevent their misuse by humans. The rise
in murders, felonies, cases of individual and corporate corruption and other crimes clearly point to this
fact.

If morality, which forms a significant part of the teachings of the divinely appointed prophets does not
prevail and govern over human society, not only will the advanced science and technology fail to ensure
human peace and prosperity, but they will actually add to the problems and miseries.

Indeed, the only factor which can halter man’s restive soul and control his stormy instincts and passions,
permitting him to utilize science and technology for prosperity and success in life is morality, which
originates in faith in Allah (God).

The moral teachings and precepts of the divinely ordained prophets and their own moral conduct are the
best means of leading humanity to their ideal life. It goes without saying that in both personal and social
life, the observance of moral principles is required of everyone - however this requirement is much
greater for those who must lead societies and guide the people, since:

First: The one who is the instructor of society must himself be a model of supreme moral behavior and
excellent human characteristics so that he may be able to wipe out moral decay from the people’s hearts
and minds. Obviously if he himself is lacking in morality, he will fail to lead the people to the path of
humanity and virtue.

Secondly: The responsibility of leading the human society is so great and crucial that no one can
successfully perform it unless he himself has perfect morals.

For this reason, Allah (God) selected His prophets from amongst those who possessed exalted spirits,
great tolerance, extraordinary patience, and other excellent moral characteristics. It was with the weapon
of morality that the divinely commissioned prophets overturned the debased societies which were
plunged in corruption and through which they led the ignorant people who had gone astray, back to the
path of virtue and salvation.

In the Noble Qur’an, Allah (SWT) has addressed the Prophet Muhammad (S):

“Thus it is due to the mercy from Allah that you deal with the people gently, and had you been
rough and hard-hearted, they would certainly have dispersed from around you.” (3:159)

The sublime celestial morals of the Prophet Muhammad (S) brought about the waves of the revolution of
Islam - first in the ‘Arabian society and afterwards throughout the world.

In the light of this all-embracing spiritual and intellectual resurrection, dispersion turned into unity;
unchastity into chastity and virtue; idleness into hard work and industry; selfishness to altruism; and
‘Arab arrogance to modesty and affection. Men and women were trained to become models of good
moral behavior and to possess altruistic manners. Indeed, the morals of the Prophet (S) were so sublime
and praiseworthy that Allah (SWT) has regarded them as great by saying:

“And truly you (Muhammad) possess great morals.” (68:4)

The Noble Prophet of Islam (S) possessed the magnificent status of prophecy and divinely-granted
leadership - but his manners in dealing with the people and his way of life were so simple and gentle
that when he was among the people and a newcomer wanted to know about him, he had to ask, “Which
one of you is the Prophet?”

The Prophet (S) treated everyone with great respect and considered nobility and honor to be owing to
faith, piety, and good behavior. He was not interested in wealth or status, nor did he revere anybody for
his riches or position.

The Noble Prophet (S) never attempted to retaliate against the insults not did he disrespect anyone –
rather, he forgave people’s mistakes or their misconduct. His reaction to the torment and disregard of the
ignorant people was forgiveness and tolerance..

The Prophet of Islam (S) was fond of scent and spent more money on buying perfume than on food. In
addition, he used to brush his teeth frequently and washed his blessed hands both before and after
meals.
Whenever the Messenger of Allah (S) was about to leave his house, he would look into a mirror or into
water to ensure he looked presentable - he always left home with a clean, pleasant appearance.

The final Prophet (S) had great love for ritual prayers such that during the night, he would get up several
times, brush his teeth, and then offer the most devoted prayers. He would stand worshipping Allah
(SWT), talking sincerely to the Almighty Creator for such a long period that his legs became swollen.

The Noble Prophet (S) took lessons from watching the sky, moon, sun, and every other thing in nature -
and these phenomena attracted him to their creator more than to themselves.

In short, the Noble Prophet of Islam (S) was a perfect model of all excellent virtues and sublime human
qualities.

In such a small book, it is not possible to describe all his praiseworthy manners and morals. In fact, this
work contains merely a pale reflection of his celestial, resplendent portrait so that people all over the
world can make his morals and conduct their own model of behavior and learn divinely inspired and
taught morality and the correct program for life from him.

We would like to sincerely thank Tahir Ridha Jaffer for rendering this important work of the late ‘Allamah
Sayyid Muhammad Husayn Taba’taba’i into a fluent and easy to read English and pray that Allah (SWT)
rewards him in full for his painstaking efforts to bring to light the Prophetic teachings as conveyed by the
immaculate Ahlul Bayt (as) and that this work serves to guide all of us as we strive to perfect our morals
and character.

We would also like to thank all of those people who have contributed towards the publication of this book
- especially The Mohsin and Fauzia Jaffer Foundation, Inc. – your reward is with Allah and his Noble
Prophet (S). Without the support of everyone involved, the publication of this important work would not
have materialized.

May Allah’s greetings be upon the one who was the selected Prophet and the best of pious human
beings and may the greetings of the Angels be upon the faithful.

May the Almighty Allah (God) help all of us to follow the blessed footsteps of the Noble Prophet (S),
whose path is sure to lead us into eternal salvation and paradise.

Islamic Publishing House

22nd of August, 2006 ce
27th of Rajab, 1427 ah
Translator’s Preface

Due to the untiring efforts of our past scholars, we are in possession of vast collections of hadith
literature, some of which have been systematically arranged subject wise, mostly in sections pertaining
to different legal topics, while other compilations tackle only one subject or make up the hadith that were
narrated from one particular person, infallible or otherwise. This book falls in the latter category.

Though it cannot be said that everything contained in this book is recommended practice, it does serve a
two-fold purpose. One is that, indeed, many of the actions practiced by our great Prophet (S), as
highlighted in the traditions, should be emulated by us and this cannot be overlooked. However, the
second and more important purpose served by this book is to give us a better and more complete
picture about the life of our beloved Prophet (S).

As has been noted by many, translating classical texts is always a daunting task. Many times I would
come across a hadith that was simply incomprehensible. It was at these moments that I realized the true
value of my teachers in the hawza. I would take the source to them and at times have lengthy sittings in
an effort to break down the meanings of some hadith. The common classical dictionaries and lexicons
had also become an invaluable asset for me during the translation.

I have tried to make this translation as simple as possible in order to benefit a wider audience. I have,
admittedly, not paid due attention to the names of different narrators as I felt this was secondary to the
purpose. It would therefore be likely to come across a mis transliterated name. Unfortunately, even in the
hawza, there is no set standard when it comes to names and it is common to find scholars disagreeing
between ‘Qatada’ and ‘Qutada’, for example.

At this juncture, I would like to express my appreciation firstly to Allah (SWT) (who always comes before
all else), for giving me the ability to complete this translation, then to my beloved Prophet, for being such
a wonderful role model for all of humanity. I also wish to thank my parents, without whom I would not be
where I am today. Lastly, but most importantly, I wish to thank Shaykh Saleem Bhimji for adding the
‘Arabic text and transliteration characters, proofreading, typesetting and including a brief biography of the
late ‘Allamah Taba’taba’i.

In conclusion, I pray to Allah to grant us all the ability to follow in the footsteps of our great Prophet –
May Allah send His unending blessings on him and his progeny.

Tahir Ridha Jaffer

Qum, Iran
12th of May, 2006 ce
Author’s Preface

All praise is due to Allah, Lord of the universe, and blessings and salutations upon our master
Muhammad (S) and his pure progeny.

Said Muhammad Husayn ibn Muhammad ibn Muhammad Husayn al-Hasani al-Husayni – may Allah
forgive his transgressions: This is what Allah (SWT) made possible for us to compile from some of the
narrations of the Muslim narrators, of the practices of our master, the Prophet (S), in the limited time and
restricted period available. We ask the Almighty (SWT) to grant us the ability to follow these practices as
much as possible.

The Almighty (SWT) has said:

“In the Apostle of Allah there is certainly for you a good exemplar” (Surat al-Ahzab (33), 21)

And the Noble Prophet (S) said in his advice to ‘Ali (as): “...And sixth is to follow my sunnah in my
prayers and my fasting and my giving of charity.”1

And Imam ‘Ali (as) said: “Whoever disciplines himself with the character that Allah wants his servants to
have, will be granted everlasting prosperity.”2 In addition, Imam al-Sadiq (as) said: “I would hate for a
person to die before having adopted any one attribute from the attributes of the Holy Prophet (S).”3

Indeed, following in his footsteps and adopting his traits is the true perfection and final goal and it is with
this that one can achieve success in this world and the next.

We have left out the mention of Makruhat (abominable actions), as it is part of our beliefs that the Noble
Prophet (S) never performed any Makruh or Mubah action in a way deemed Makruh or Mubah, and this
has been proven by rational and scriptural proofs.

We decided to delete the chains of narrators of the narrations for the sake of brevity, however we have
mentioned the names of the books and their authors, and we have differentiated between the narrations
with complete and incomplete chains so that anyone who wants to find the source of the narration can
easily do so.

We have also mentioned his (S) nature because of its auspiciousness and because it relates to his
moral character even though it does not fall under the topic of this book. We have not mentioned specific
details of events but have instead concentrated on the general aspects and from Allah do we seek help.

Sayyid Muhammad Husayn Taba’taba’i

1. al-Mahasin: 17, al-Kafi 8:66, al-Faqih 4:188, Majmu’at Warram 2:91, Da`aim al-Islam 2:347
2. The Tafsir attributed to Imam al-’Askari (as): 17, Adabu Qira`ati al-Qur`an: no. 3, Bihar al-Anwar 92:214
 3. Makarim al-Akhlaq: 39

Introduction

We begin in the name of Allah from whom all things begin and to whom all things return. From Him
alone do we seek help; He is the true source of abundance and from Him are all bounties.

Praise be to Allah, the first before any other and the last after whom there shall be no other. The one
whom our eyes are unable to see and whose attributes cannot be comprehended by contemplation. He
created the universe by His will, and then transformed the creation as He wished and showered them
with His love.

O Allah! Bless Muhammad, the guardian of your revelation, the best of your creation, the leader of
goodness, the key to divine bounty and the last of your prophets and messengers.

O Allah! Bless the family of Muhammad and his pure progeny and those from them who are closest to
you, with the best blessings and bounties, and shower your all-encompassing and complete mercy on
them; mercy that is endless and continuous. Amin – Lord of the universe.

Verily there are some fields of knowledge that are specific to those who are close to Allah, and these are
those who are referred to as Prophets of Allah, and the last prophet who was sent by Allah for the
guidance of mankind was the Holy Prophet Muhammad ibn ‘Abdullah (S).

Of the teachings and lessons that have come to us through him, a part of it is what has been revealed in
the form of the Glorious Qur’an which is known as ‘al-kitab’ and the other part is based on his actions
and sayings and this is known as ‘al-sunnah.’ From among the sunnah are the actions that the Noble
Prophet gave importance to and always performed.

This book – which we present to those who are interested in scholarly research and study – contains
narrations about the actions that the Holy Prophet (S) stressed upon, those that he always performed
and those that describe his life, conduct and ways.

In this introduction we will present some general issues with the aim of clarifying the subject which is
discussed in this book and these are summarized as follows:

The word ‘adab’ used in classical and colloquial ‘Arabic has various meanings such as:

• Elegance, gracefulness and meticulousness in affairs

• Coming together of a community on an issue

• Obedience and respect to others

• Sciences and knowledge, praiseworthy conduct and good behaviour

• A positive force in a person that enables him to refrain from evil deeds

Adab also refers to some introductory sciences like the study of language, grammar, correct use of
similes and idioms, eloquence in speech and poetry. It also refers to nobility of character, purity of the
soul and perfection of the self.

As for ‘adeeb’, it refers to the teacher, the author and the orator. Similarly, it is used for anyone who has
mastery over poetry and language, use of metaphors, effective speech and eloquent presentation.

The word ‘sunnah’ also has many meanings amongst which are: growth, maturity, clarity of speech, the
graceful galloping of a horse, brushing the teeth, crying and flowing.

Sunnatullah refers to Allah’s commandments, His Will and pre-ordinances as well as His punishments
and rewards.

Sunnah is also used to mean: the conduct, nature, origin, divine laws, choosing a particular route and
following of desires and opinions.

These are the different meanings of the words adab and sunnah.

However, that which fits in with our discussion here is that: all actions that are accepted by the intellect
and religion, if acted upon in the best and most excellent manner, would be referred to as ‘adab’. The
person who has adab always performs his actions and dealings in the most graceful and elegant
manner. As for the attributes that are concerned with purity of the soul, perfection of the self and the
innermost part of the human being – like generosity, courage, justice, forgiveness, mercy and all other
humanly attributes – these come under the title of ‘akhlaq’.

To put it in another way, adab forms the attributes of the actions of a person as they are performed in
the ‘real’ world whereas akhlaq consists of the attributes of the inner self. These two meanings are in
this way linked to each other.

Based on this, it would be wrong to use the word ‘adab’1 for actions that are not praiseworthy in the eyes
of the intellect and religion such as: injustice, cheating, lying, miserliness, jealousy and the like; and this
also applies to actions that are out of the control of human beings.

Similarly sunnah consists of the attributes of human actions, bearing in mind that the meaning of sunnah
is more general than that of adab since sunnah refers to the good and evil ways whereas adab is only
used to mean beautiful actions that are praiseworthy in the specific and general sense.

The Noble Prophet (S) said: “Excellent adab is the ornament of the intellect.”2
Imam Ali (as) says: “The adab are like new attires.”3

Imam Hasan al-Mujtaba (as) said: “One who has no intellect has no adab.”4

Indeed the ahadith about adab are numerous.

The human being is – based on his knowledge, beliefs, thoughts and emotions – of course bound by a
chain of adab and sunnah5, with which his life starts and ends.

The adab and sunnah exemplify the spirituality of a community and reveal people’s thoughts and beliefs.
Their growth and decline, successes and failures, progress and regress are all dependent on their adab
and sunnah. Similarly, the only way to know an individual is by the adab and the sunnah that are
particular to him and show his thoughts and opinions.

The adab and sunnah that have been found in different communities to date can be summarized into
four types:

• The adab and sunnah based on superstition

• The adab and sunnah generally accepted by the masses

• adab and sunnah of the scholars and those with wisdom

• adab and sunnah of the prophets, messengers and infallible Imams (as)

It is not possible for us to pinpoint the exact time or location where the adab and sunnah based on
superstition or those that became generally accepted by the masses began. We can say for sure,
however, that there appeared among the monotheists a special form of adab and sunnah, from the time
of Adam (as) until today, which is different from all the other forms of sunnah. This type of sunnah and
adab is above the intellect and comprehension of human beings, and man is unable to reach it by his
mind or senses. It is outside the realm of his understanding. Only a special group of men called ‘the
Prophets’ are able to attain it by means of divine inspiration and revelation and they then pass it on to all
the people. This type of sunnah and adab is based on a divine system that guarantees the success of
human beings in this life and in the hereafter, materially and spiritually.

Allah (SWT) has taken it upon Himself to guide the Prophets in the Noble Qur’an and has endorsed their
adab and sunnah and approved of their relationship with the people.

In Surah al-An’am (6), after praising Prophet Ibrahim (as), all other prophets from his lineage as well as
from the lineage of Nuh (as) are mentioned. He (SWT) says:

 ‫ﻮﺳ‬‫ﻣ‬‫ و‬‫ﻒ‬‫ﻮﺳ‬‫ﻳ‬‫ و‬‫ﻮب‬‫ﻳ‬‫ا‬‫ﺎنَ و‬‫ﻤ‬‫ﻠَﻴ‬‫ﺳ‬‫ و‬‫اۇود‬‫ د‬‫ﻪ‬‫ﺘ‬‫ِﻳ‬‫ ذُر‬‫ﻦ‬‫ﻣ‬‫ و‬‫ﻞ‬‫ ﻗَﺒ‬‫ﻦ‬‫ﻨَﺎ ﻣ‬‫ﺪَﻳ‬‫ﺎ ﻫ‬‫ﻧُﻮﺣ‬‫ﻨَﺎ و‬‫ﺪَﻳ‬‫ ﻫ‬‫ﻼ‬‫ ﻛ‬‫ﻘُﻮب‬‫ﻌ‬‫ﻳ‬‫ و‬‫ﺎق‬‫ﺤ‬‫ﺳ‬‫ ا‬‫ﻨَﺎ ﻟَﻪ‬‫ﺒ‬‫ﻫ‬‫و‬‫و‬
‫ﻮﻧُﺲ‬‫ﻳ‬‫ و‬‫ﻊ‬‫ﺴ‬‫ﻟْﻴ‬‫ا‬‫ و‬‫ﻴﻞ‬‫ﺎﻋ‬‫ﻤ‬‫ﺳ‬‫ا‬‫ و‬‫ﻴﻦ‬‫ﺤ‬‫ﺎﻟ‬‫ اﻟﺼ‬‫ﻦ‬‫ ﻣ‬‫ﻞ‬‫ ﻛ‬‫ﺎس‬‫ﻟْﻴ‬‫ا‬‫ و‬‫ﻴﺴ‬‫ﻋ‬‫ و‬‫ـﻴ‬‫ﺤ‬‫ﻳ‬‫ﺎ و‬‫ﺮِﻳ‬‫زَﻛ‬‫ و‬‫ﻴﻦ‬‫ﻨ‬‫ﺴ‬‫ﺤ‬‫ﺰِي اﻟْﻤ‬‫ﻚَ ﻧَﺠ‬‫ﺬٌﻟ‬‫ﻛ‬‫ونَ و‬‫ﺎر‬‫ﻫ‬‫و‬
 ‫ﺪَى‬‫ﻚَ ﻫ‬‫ ذٌﻟ‬‫ﻴﻢ‬‫ﺘَﻘ‬‫ﺴ‬‫ ﻣ‬‫اط‬‫ﺮ‬‫ ﺻ‬َ‫ﻟ‬‫ ا‬‫ﻢ‬‫ـﻨَﺎﻫ‬‫ﺪَﻳ‬‫ﻫ‬‫ و‬‫ﻢ‬‫ﻨَﺎﻫ‬‫ﻴ‬‫ﺘَﺒ‬‫اﺟ‬‫ و‬‫ﻬِﻢ‬‫اﻧ‬‫ﺧْﻮ‬‫ا‬‫ و‬‫ﻬِﻢ‬‫ﺎﺗ‬‫ِﻳ‬‫ذُر‬‫ و‬‫ﻬِﻢ‬‫ﺎﺋ‬‫ آﺑ‬‫ﻦ‬‫ﻣ‬‫ و‬‫ﻴﻦ‬‫ﺎﻟَﻤ‬‫ اﻟْﻌ‬‫ﻠـ‬‫ﻠْﻨَﺎ ﻋ‬‫ ﻓَﻀ‬‫ﻼ‬‫ﻛ‬‫ﻟُﻮﻃًﺎ و‬‫و‬
‫ﻢ‬‫اﻟْــﺤ‬‫ و‬‫ﺘَﺎب‬ْ‫ اﻟ‬‫ﻢ‬‫ـﻨَﺎﻫ‬‫ آﺗَﻴ‬‫ﻚَ اﻟﱠﺬِﻳﻦ‬‫ﻟٌﺌ‬‫و‬‫ﻠُﻮنَ ا‬‫ﻤ‬‫ﻌ‬‫ﺎﻧُﻮا ﻳ‬‫ﺎ ﻛ‬‫ ﻣ‬‫ﻢ‬‫ﻨْﻬ‬‫ﺒِﻂَ ﻋ‬‫ﻮا ﻟَﺤ‬‫ﻛ‬‫ﺷْﺮ‬‫ ا‬‫ﻟَﻮ‬‫ و‬‫ﺎدِه‬‫ﺒ‬‫ ﻋ‬‫ﻦ‬‫ ﻣ‬‫ﺸَﺎء‬‫ ﻳ‬‫ﻦ‬‫ ﻣ‬‫ﺪِي ﺑِﻪ‬‫ﻬ‬‫ ﻳ‬‫ﻪ‬‫اﻟ‬
‫ﻢ‬ُ‫ﻟ‬‫ﺎ‬‫ﺳ‬‫ ا‬‫ ﻻ‬‫ ﻗُﻞ‬‫ اﻗْﺘَﺪِه‬‫ﻢ‬‫ﺪَاﻫ‬‫ ﻓَﺒِﻬ‬‫ﻪ‬‫ﺪَى اﻟ‬‫ ﻫ‬‫ﻚَ اﻟﱠﺬِﻳﻦ‬‫ﻟٌﺌ‬‫و‬‫ ا‬‫ﺮِﻳﻦ‬‫ﺎﻓ‬ِ‫ﺎ ﺑ‬‫ﻮا ﺑِﻬ‬‫ﺴ‬‫ﺎ ﻟَﻴ‬‫ﻣ‬‫ﺎ ﻗَﻮ‬‫ﻠْﻨَﺎ ﺑِﻬ‬‫ﻛ‬‫ ﻓَﻘَﺪْ و‬‫ء‬‫ﻻ‬‫ﻮ‬‫ﺎ ﻫ‬‫ ﺑِﻬ‬‫ﻔُﺮ‬‫نْ ﻳ‬‫ةَ ﻓَﺎ‬‫ﻮ‬‫اﻟﻨﱡــﺒ‬‫و‬
‫ﻴﻦ‬‫ﺎﻟَﻤ‬‫ﻠْﻌ‬‫ى ﻟ‬‫ﺮ‬‫ ذِﻛ‬‫ﻻ‬‫ ا‬‫ﻮ‬‫نْ ﻫ‬‫ﺮاً ا‬‫ﺟ‬‫ ا‬‫ﻪ‬‫ﻠَﻴ‬‫ ﻋ‬

“And We gave him Isaac and Jacob and guided each of them. And Noah We had guided before,
and from his offspring, David and Solomon, Job, Joseph, Moses and Aaron — thus do We reward
the virtuous — and Zechariah, John, Jesus and Ilyas, — each of them among the righteous —
and Ishmael, Elisha, Jonah and Lot — each We graced over all the nations — and from among
their fathers, their descendants and brethren —We chose them and guided them to a straight
path. That is God’s guidance: with it He guides whomever He wishes of His servants. But were
they to ascribe any partners [to God], what they used to do would not avail them. They are the
ones whom We gave the Book, the judgment and prophethood. So if these disbelieve in them,
We have certainly entrusted them to a people who will never disbelieve in them. They are the
ones whom God has guided. So follow their guidance. Say: ‘I do not ask you any recompense for
it. It is just an admonition for all the nations”. (Surat al-An’am (6): 84-90)

And He (SwT) says in Surah al-Mumtahanah (60):

 ‫ﻪ‬‫ﻌ‬‫ ﻣ‬‫اﻟﱠﺬِﻳﻦ‬‫ و‬‫ﻴﻢ‬‫اﻫ‬‫ﺮ‬‫ﺑ‬‫ ا‬‫ﻨَﺔٌ ﻓ‬‫ﺴ‬‫ةٌ ﺣ‬‫ﻮ‬‫ﺳ‬‫ ا‬‫ﻢ‬َ‫ ﻟ‬‫ﻧْﺖ‬‫ﺎ‬‫ﻗَﺪْ ﻛ‬...

“There is certainly a good exemplar for you in Abraham and those who were with him”. (Surat al-
Mumtahanah (60): 4)

And it is narrated in Majma’ al-Bayan that the phrase ‘...and those who were with him’ refers to the other
prophets.”

In Surah ale ‘Imran (3), He (SwT) says:

 ‫ﻴﻦ‬‫ﻨ‬‫ﻣ‬‫ﻮ‬‫ اﻟْﻤ‬‫ﻟ‬‫ و‬‫ﻪ‬‫اﻟ‬‫ﻨُﻮا و‬‫ آﻣ‬‫اﻟﱠﺬِﻳﻦ‬‫ و‬ِ‫ــﺬَا اﻟﻨﱠﺒ‬‫ﻫ‬‫ و‬‫ﻮه‬‫ﻌ‬‫ اﺗﱠﺒ‬‫ ﻟَﻠﱠﺬِﻳﻦ‬‫ﻴﻢ‬‫اﻫ‬‫ﺮ‬‫ﺑ‬‫ اﻟﻨﱠﺎسِ ﺑِﺎ‬َ‫ﻟ‬‫و‬‫نﱠ ا‬‫ ا‬

“Indeed the nearest of all people to Abraham are those who follow him, and this prophet and
those who have faith, and God is the guardian of the faithful”. (Surat Ale Imran (3): 68)

Among other similar verses,

It has been narrated by al-Tabarsi in Makarim al-Akhlaq and by Sharif al-Rad’i in Nahj al-Balagha that
Imam ‘Ali (as) said in one of his speeches: “And certainly the Prophet (S) was a sufficient example for
you and a proof against the vices of the world, its defects, the multitude of its disgraces and its evils,
because its sides had been constrained for him, while its flanks had been spread for others; he was
deprived of its milk and turned away from its adornments.

If you want, I will, as a second example, relate to you concerning Musa (as), the Interlocutor of Allah,
when he said:

“O Allah! I need whatever good Thou mayest grant me.” (Surat al-Qasas (28): 24).

By Allah, he asked Him only for bread to eat because he was used to eating the herbs of the earth, and
the greenness of the herbs could be seen from the delicate skin of his belly due to his thinness and the
paucity of his flesh.

If you wish I can give you a third example of Dawud (as). He was the holder of the Psalms and the
reciter among the people of Paradise. He used to prepare baskets of date palm leaves with his own
hands and would say to his companions: “Who will help me by purchasing it?” He used to eat barley
bread (bought) out of his earnings.

If you desire I will tell you about ‘Isa, son of Maryam (as). He used a stone for his pillow, put on coarse
clothes and ate dry food. His condiment was hunger. His lamp at night was the moon. His covering
during the winter was just the expanse of earth eastward and westward. His fruits and flowers were only
from what grew from the earth for the cattle. He had no wife to allure him, nor any son to grieve, nor
wealth to deviate (his attention), nor covetousness to disgrace him. His two feet were his conveyance
and his two hands his servants.”6

Al-Daylami has quoted Imam ‘Ali (as) in his book Irshad al-Qulub stating the importance of following the
examples of the prophets’ (as) lives. He said: “As for Nuh (as), despite being the elder of the prophets
who lived for a long period (in some narrations it is mentioned that he lived for two thousand five
hundred years), he passed away from this world while he had not yet built a house for himself. When he
would see the day he would say: ‘I may not get to see the night’ and when he would see the night he
would say: ‘I may not get to see the day.’

Similarly, our Prophet Muhammad (S) passed away from this world without having placed one brick
upon another. He once saw a man building a house with baked bricks and plaster so he (S) said: ‘The
affair is more cursory than this.”

As for Ibrahim (as), the father of the prophets, his clothes were made of coarse wool and his food was
made from barley.

Yahya ibn Zakariyya (as) used to wear clothes made of palm fibers and ate leaves from trees.

Despite his vast kingdom, Sulayman (as) used to wear rough fur and when night fell, he would place his
hands on his neck and weep, remaining this way until dawn. His food would consist of palm leaves that
he would crush with his own hands and he had only asked Allah for the kingdom to be able to gain
power and defeat the kingdoms of disbelievers and subjugate them. It is also said that he asked Allah for
contentment.”7

There are many such ahadith. To sum up, it has been mentioned in the authentic narrations that: ‘The
best sunnah is the sunnah of the prophets’8 and especially the sunnah of the Holy Prophet Muhammad
(S) who is the last of the prophets. For his way of life is the best example for mankind to emulate. It has
also been narrated: “The best of the sunnah is the sunnah of Muhammad (S).”9

The glorious Qur’an has in many instances praised the conduct, morals, method of dealing with people
and the way of life of the Noble Prophet (S). In Surah ale ‘Imran (3) it is stated:

 َ‫ﻚ‬‫ﻟ‬‫ﻮ‬‫ ﺣ‬‫ﻦ‬‫ﻮا ﻣ‬‫ﻧْﻔَﻀ‬‫ﻴﻆَ اﻟْﻘَﻠْﺐِ ﻻ‬‫ﺎ ﻏَﻠ‬‫ ﻓَﻈ‬‫ﻨْﺖ‬‫ ﻛ‬‫ﻟَﻮ‬‫ و‬‫ﻢ‬‫ ﻟَﻬ‬‫ﻨْﺖ‬‫ ﻟ‬‫ﻪ‬‫ اﻟ‬‫ﻦ‬‫ ﻣ‬‫ﺔ‬‫ﻤ‬‫ﺣ‬‫ﺎ ر‬‫ﻓَﺒِﻤ‬...

“It is by God’s mercy that you are gentle to them; and had you been harsh and hardhearted,
surely they would have scattered from around you”. (Surat Ale ‘Imran (3): 159)

He has been described as possessing sublime morality in Surah al-Qalam (68):

 ‫ﻴﻢ‬‫ﻈ‬‫ ﻋ‬‫ ﺧُﻠُﻖ‬‫ﻠـ‬‫ﻧﱠﻚَ ﻟَﻌ‬‫ا‬‫ و‬

“And indeed you possess a great character”. (Surat al-Qalam (68): 4)

Then in Surah al-Ahzab (33), human beings have been ordered to take his way of life as a model to
follow:

 ٌ‫ﻨَﺔ‬‫ﺴ‬‫ةٌ ﺣ‬‫ﻮ‬‫ﺳ‬‫ ا‬‫ﻪ‬‫ﻮلِ اﻟ‬‫ﺳ‬‫ ر‬‫ ﻓ‬‫ﻢ‬َ‫ﺎنَ ﻟ‬‫ﻟَﻘَﺪْ ﻛ‬... 

“In the Apostle of God there is certainly for you a good exemplar” ... (Surat al-Ahzab (33): 21)

He  says in Surah ale ‘Imran (3):

 ‫ﻴﻢ‬‫ﺣ‬‫ ر‬‫ ﻏَﻔُﻮر‬‫ﻪ‬‫اﻟ‬‫ و‬‫ﻢ‬‫ ذُﻧُﻮ ﺑ‬‫ﻢ‬َ‫ ﻟ‬‫ﺮ‬‫ﻐْﻔ‬‫ﻳ‬‫ و‬‫ﻪ‬‫ اﻟ‬‫ﻢ‬‫ﺒِﺒ‬‫ﺤ‬‫ ﻳ‬‫ﻮﻧ‬‫ ﻓَﺎﺗﱠﺒِﻌ‬‫ﻪ‬‫ﻮنَ اﻟ‬‫ﺒ‬‫ ﺗُﺤ‬‫ﻨْــﺘُﻢ‬‫نْ ﻛ‬‫ ا‬‫ ﻗُﻞ‬

“Say: ‘If you love God, then follow me; God will love you and forgive you your sins, and God is
all-forgiving, all-merciful”. (Surat Ale ‘Imran (3): 31)

Also:
  ‫ﻢ‬‫ﻴِﻴ‬‫ﺤ‬‫ﺎ ﻳ‬‫ﻤ‬‫ ﻟ‬‫ﻢ‬‫ﺎﻛ‬‫ﻋ‬‫ذَا د‬‫ﻮلِ ا‬‫ﺳ‬‫ﻠﺮ‬‫ﻟ‬‫ و‬‫ﻪ‬‫ﻮا ﻟ‬‫ﺘَﺠِﻴﺒ‬‫ﻨُﻮا اﺳ‬‫ آﻣ‬‫ﺎ اﻟﱠﺬِﻳﻦ‬‫ﻬ‬‫ﻳ‬‫ـﺎ ا‬‫ﻳ‬... 

“O you who have faith! Answer God and the Apostle when he summons you to that which will
give you life”... (Surat al-Anfal (8): 24)
Shaykh Mufid has narrated in his al-Amali from Imam al-Baqir (as) that the Holy Prophet (S) said on his
deathbed: “There is no prophet after me and no sunnah after my sunnah.”10

It is narrated in Jami’ al-Akhbar from the Holy Prophet (S) that he used to say: “Respect my offspring
and adopt my adab.”11

In an authoritative hadith, it is mentioned that the Noble Prophet (S) used to say: “My Lord disciplined
me with the best discipline.”12

Ibn Sha’bah al-Harrani has narrated in Tuhf al-’Uqul that Imam ‘Ali (as) said: “Follow the guidance of
the Holy Prophet (S) for it is the best guidance and adopt his sunnah for it is the most noble.”13

It has been mentioned in the speech cited earlier from Imam ‘Ali (as) that he said: “You should follow
your Prophet, the pure, the chaste, may Allah bless him and his progeny. In him is the example for the
follower and the consolation for the seeker of consolation. The most beloved person before Allah is he
who follows His Prophet and who treads in his footsteps. He took the least (share) from this world and
did not take a full glance at it. Of all the people of the world, he was the least sated and the most empty
of stomach. The world was offered to him but he refused to accept it. When he knew that Allah, the
Glorified, hated a thing, he too hated it; that Allah held a thing low, he too held it low; that Allah held a
thing small, he too held it small.

If we love what Allah and His Prophet hate and hold great what Allah and His Prophet hold small that
would be enough isolation from Allah and transgression of His commands.

The Prophet used to eat on the ground, and sat like a slave. He repaired his shoes with his own hands
and patched his clothes with his own hands. He would ride on an unsaddled donkey and would seat
someone behind him. If there was a curtain on his door with pictures on it he would say to one of his
wives: “O so-and-so! Take it away out of my sight because when I look at it, I recall the world and its
allurements.” Thus, he distanced his heart from this world and removed its remembrance from his mind.
He wished that its allurements should remain hidden from his eyes so that he should not take wealth
from it, nor regard it a place of stay and hope to live in it. Consequently, he removed it from his mind,
distanced it from his heart and kept it hidden from his eyes. Just as he who hates a thing would hate to
look at it or to hear about it.

Certainly there was in the Prophet of Allah all that would apprise you of the evils of this world and its
defects, when he remained hungry in it along with his special companions, and despite his nearness to
them, the allurements of the world remained remote from him. So let the observer observe with his
intelligence; did Allah honor Muhammad (S) as a result of this or disgrace him? If he says that Allah
disgraced him, he certainly lies - by Allah - and perpetrates a great untruth. If he says Allah honored
him, he should know that Allah dishonored the other when He extended the (allurements of the) world for
him, but held them away from the one who was the nearest to Him of all men.

Therefore, one should follow His Prophet, tread in his footsteps and enter through his entrance;
otherwise he will not be safe from ruin. Certainly, Allah made Muhammad (S) a sign for the Appointed
Time, a conveyor of glad tidings of paradise and a warner of retribution. He left this world hungry but
entered upon the next world complete. He did not lay one stone upon another (to make a house) until he
passed away and responded to the call of his Lord. How great is Allah’s blessing to us that He blessed
us with the Prophet as a predecessor whom we follow and a leader whom we emulate!

By Allah, I have been putting so many patch in this shirt of mine that now I feel shy of its tailor. Someone
asked me if I would put it off, but I said: ‘Leave me - for only in the morning do people praise the night
journey.’”14

It is narrated in Makarim al-Akhlaq from as-Sadiq (as): “I would hate for a man to pass away from this
world while still not having adopted any of the attributes of the Noble Prophet (S).”15

There are many similar narrations.

It is therefore imperative for us to pay attention to an important point i.e. the sunnah that is the subject of
this book is different in meaning from what is meant by the historians, those who study the sirah and
ahadith, and also the jurists. According to the historians and those who write the sirah, sunnah is taken
to refer to the history of the life of the Noble Prophet (S), from his birth to his battles, and the history of
the lives of his progeny, family and companions etc.

According to those who narrate the ahadith, sunnah refers to the sayings, actions or quiet approvals of
an infallible. The ‘ammah16 consider only the Holy Prophet (S) to be infallible while according to the
Shi’ah, the pure Imams (as) are also included with the Prophet (S).

In the terminology of the jurists, it refers to a recommended action as opposed to the other four
categories of actions i.e.: Wajib (obligatory), Haram (prohibited), Makruh (abominable) and Mubah
(permitted).

In the ahadith, sunnah includes all the actions and commandments mentioned and practiced by the Holy
Prophet (S) like the number of rak’at in the daily prayers and its different recitations, the way to perform
the Hajj pilgrimage, marriage and divorce etc. Sunnah refers to all these commandments and legal
rulings in the narratives and ahadith.

As for the term sunnah used in this book – as we have previously mentioned – it has a more precise and
confined meaning from all these meanings and that is: all the recommended actions that were practiced
and taught by the Noble Prophet (S) in his lifetime.

It is a known fact for scholars that there were numerous sunnah of the Holy Prophet (S) and these have
been recorded in hundreds of books and thousands of ahadith. Each narrator has mentioned a portion of
them according to what relates to the subject of his book. To the best of my knowledge there are hardly
any books from either of the two sects – Shi’ah and Sunni - that consist of complete compilations of
narrations about the Prophet’s sunnah and adab. Rather, it could be said that nobody has, to date,
authored a book such as this one, with these particulars.

It is clearly evident that a compilation of the narratives that are related to the sunnah and adab of the
Holy Prophet (S) would be an important service that would help to protect the spirituality of Islam and as
this type of book becomes a source of information about the lifestyle of a man from the most perfect of
men, it is of utmost importance.

The only person who thought of this matter in our present time was ‘Allamah Taba’taba’i, author of the
original version of this book. He gathered the narrations that describe the practices of the Holy Prophet
(S) and talk of his adab and sunnah in a book he called ‘Sunnah an-Nabi’ thereby opening the way for a
righteous lifestyle for one who wants it.

It is fair to say that this book has filled a gap in the Islamic culture of our current time. We can easily say
that there are very few similar works in this field, rather it is a scholarly work that it the first of its kind,
conceived by the respected author.

This outstanding work was written by the ‘Allamah about forty years ago in the fifties (1350 ah/1929 ce),
that is, when he was still studying religious sciences in Najaf al-Ashraf and it was not until Sha’ban of
1391 ah/1970 ce that I had the honor of meeting him in Qum and I asked if it would be alright if I
embarked upon the translation of this book into Farsi. The ‘Allamah accepted this proposal and granted
me permission - in writing – to take up this task.

In the course of my translation (of the work into Farsi) and confirmation of the sources and references, I
came across some narrations on the topic of the Prophet’s sunnah that had been missed by the
respected author. I gathered these narrations in a separate file and presented it to the revered ‘Allamah
at another meeting with him in Mashad al-Rid’a (as) and upon completion of review, he asked that these
narrations should be included in the book under the title of “Addendums”.

In accordance with his instructions, I placed an addendum after each section of the book, maintaining
the original order except the addendum to “The nature of the Prophet” which I put at the end of the
book. I also added two new sections to the original work, namely the section on Hajj and on the
uncommon narrations.

It is befitting to mention that the sources referred to in this book are from the works of Shi’a scholars and
no references have been made to the books of Sunni authors with the exception of Ghazali’s, Ihya al-
’Ulum and Suyuti’s, al-Durr al-Manthur.

This book is generally divided into three parts based on the life of the Noble Prophet (S):

His sunnah and adab with his Lord i.e. his method of worship and supplication

His sunnah and adab with different categories of people i.e. his adab of social interaction

All his other sunnah and adab, like his adab while traveling, eating, dressing etc. which we will call his
individual and personal adab

We pray to Allah, the Lord of the Worlds, to grant us the inspiration and will to be able to follow in the
footsteps and adopt the traits of the Holy Prophet (S).

O Allah! Bestow your sublime blessings and greatest favors on your Prophet, Muhammad (S). Grant him
a lofty status in your proximity, reward him with multiple rewards out of your Grace, complete in him the
light of perfection and bring us together with him in paradise. O Allah! Help us to practice his sunnah in
our lives and to be beneficiaries of his intercession – Amin.

Muhammad Hadi al-Fiqhi

20th Dhil-Qa’dah al-Haram 1394 ah

1. Plural of Adab. (Tr.)

2. al-Bihar 77:131
3. Nahj al-Balaghah: 469 Saying no. 5
4. Kashf al-Ghummah 1:571
5. Plural of sunnah (Tr.)
6. Nahj al-Balaghah: 226 Speech 160 and also narrated by al-Zamakhshari in Rabi’ al-Abrar: section of despair and
contentment.
7. Irshad al-Qulub 1:157
8. Man La Yahdhuruhu al-Faqih 4:402, no. 5868
9. al-Ikhtisas: 342
10. al-Amali of Shaykh al-Mufid: 53
11. Jami’ al-Akhbar: 140
12. al-Bihar 16:210
13. Tuhf al-’Uqul: 150
14. Nahj al-Balaghah: 227 Speech 160
15. Makarim al-Akhlaq: 95 Hadith no. 183
16. A term used to refer to the Sunni Muslims. (Tr.)
Biography of the Author

‘Allamah Muhammad Husayn Taba’taba’i was born in the village of Shadabad near Tabriz on 29th Dhil
Hijjah 1321 ah / 16th March 1904 ce. He lost his father, Sayyid Muhammad Taba’taba’i at the age of five
and his mother passed away four years later while giving birth to his brother, Sayyid Muhammad Hasan.
The experience of being orphans increased the closeness between the brothers and bound them
throughout their lives.

The guardianship of the two brothers fell on the shoulders by their paternal uncle Sayyid Muhammad ‘Ali
Qadhi and it was under his guidance that ‘Allamah Taba’taba’i began his primary education.

In accordance with the prevalent systems at the time, he first memorized the Qur’an, studied literary
Persian texts and learnt calligraphy before moving on to a more detailed study of the ‘Arabic language
sciences – grammar, syntax and rhetoric, the essential pre-requisites for more advanced study of
classical Islamic corpora.

The ‘Allamah recounts his relatively late initiation into the world of scholarship and notes that he was
initially averse to study and discouraged by his inability to fully understand what he was reading, a
condition which continued for about 4 years. A turning point was finally reached when he failed a test on
Suyuti’s renowned treatise on grammar and his exasperated teacher told him: “Stop wasting my time
and yours!”

Shamefaced, he left Tabriz for a while to engage in a special devotional practice that resulted in his
gaining a Divine bestowal – the ability to master any subject he studied, and this ability remained with
him till the end of his life. In keeping with his general reticence on personal matters, he never identified
the devotional practice in question. He later recalled:

“I ceased entirely to associate with anyone not devoted to learning and began to content myself with a
minimum of food, sleep and material necessities, devoting everything to my studies. It would often
happen during the spring and summer that I would remain awake until dawn and I always prepared for
the next day’s class on the previous night. If I encountered a problem, I would solve whatever difficulty I
encountered, however much effort it took. When I came to class, everything the teacher had to say was
already clear to me; I never had to ask for an explanation or for an error to be corrected.”

After completing the Sutuh level of the hawzah curriculum in 1925, ‘Allamah Taba’taba’i went with his
brother to Najaf, a centre of Shi’a learning traditionally designated as Darul ‘Ilm (the abode of
knowledge). It was here that he spent many years studying the Kharij level of jurisprudence with such
authorities as Mirza Husayn Na’ini (d. 1355 ce/1936 ah), Ayatullah Abul Hasan Isfahani (d. 1365 ah/1946
ce), Ayatullah Hajj Mirza ‘Ali Irvani and Ayatullah Mirza ‘Ali Asgher.
He attained the rank of Ijtehad while in Najaf, but never sought to become Marja’ al-Taqlid.

It was Qur’anic exegesis along with philosophy that came to preoccupy him for most of his career. More
influential on ‘Allamah Taba’taba’i than any of his other teachers in Najaf was his cousin, Hajj Mirza ‘Ali
Qadhi Taba’taba’i (d. 1363 ah/1947 ce). It was he who, more than anyone else helped to mould his
spiritual personality. Sayyid Qadhi’s influence on him was profound. Under his guidance, he began to
engage in gnostic practices, night vigils and various supererogatory acts of devotion.

In 1354 ah/1935 ce, ‘Allamah Taba’taba’i returned from Najaf to Tabriz, again accompanied by his
brother. The return to Tabriz occasioned something of a lull in his scholarly activities for a roughly a
decade during which he devoted himself to farming the family lands. Despite the degree of erudition he
had attained, he was almost entirely unknown in the city.

In 1946 ce, he left for Qum, where he remained for the rest of his life. The city of Qum had enjoyed
prominence as a centre of learning since the early days of Shi’ism in Iran, and it was here that the scene
of the most fruitful portion of the ‘Allamah’s career as a teacher and an author can be seen.

To all outward appearances, the very epitome of the ascetic and retiring scholar, ‘Allamah Taba’taba’i
was by no means negligent or unaware of the political sphere. Nonetheless he played little if any
discernible role in the intense and prolonged struggle led by Imam Khomeini and his associates that
culminated in the Islamic revolution of 1978-79 and the foundation of the Islamic Republic of Iran.

By the time the revolution began, he was too physically frail to have participated even marginally.
However, the leading role played by many of his students in the revolution indicates that the attitudes
and teachings he had inculcated in them were at the very least compatible with support of the new
Islamic order.

Weakened for many years by cardiac and neurological problems, ‘Allamah Taba’taba’i withdrew from
teaching activity and became increasingly absorbed in private devotion as the end of his life grew near.
In 1405 ah/1981 ce, he stopped as usual in Damavand while returning to Qum from his annual summer
visit to Mashhad. He fell seriously ill and was taken to hospital in Tehran. The prospects for recovery
were little and he was therefore taken to his home in Qum, where he was rigorously secluded from all
but his closest students.

Shortly after, on 18th Muharram 1402 ah/November 7th 1981 ce, he passed away and was laid to rest
close to the tombs of Shaykh ‘Abd al-Karim Ha’iri and Ayatullah Khwansari; the funeral prayers were led
by Ayatullah al-’Udhma Hajj Sayyid Muhammad Rid’a Gulpaygani.

One of the characteristic of this great personality as portrayed unanimously by his students was his
extreme modesty and humility. The ‘Allamah was never heard to utter the pronoun “I” through out his life
whether in Arabic or Persian. Unlike many if not most of the luminaries of Qum, he would never permit
his hand to be kissed, withdrawing it into the sleeve if anyone made an attempt to do so. He always
refused to lead anyone in congregational prayer, even his own students.

When teaching, he never permitted himself to assume the position of authority implied by leaning on a
cushion or against the wall, preferring instead to sit upright on the ground, just like his students. He was
patient and forbearing with the questions and objections raised by his students, giving generously of his
time even to the immature among them.

Allamah Tabatabai’s material circumstances in Qum were in line with his utter lack of self-importance.
He had no access to the funds reserved for the students and teachers of fiqh, and sometimes he lacked
even the money to light a lamp in his modest home in the Yakhchal-i Qadhi district of Qum. The house
was too small to accommodate the throngs of students that would come to visit him, and he would
therefore sit on the steps in front of it to receive them. Unlike many scholars, he did not amass a vast
personal library, although he did leave behind a small collection of manuscripts.

Notable, it was not only his students who benefited from his modest and unassuming nature. Such was
his affection for his family that he would often rise to his feet when his wife or children entered the room,
and when it became necessary to leave the home and buy essential items, the ‘Allamah himself would
undertake the task instead of imposing it on his family.

Such was the outward demeanor of one who, in the view of his disciples, had become ‘a mirror for the
spirits of the Infallibles’, who had attained a degree of detachment from this world that permitted him to
observe directly that which is part of the unseen realm.

Some of the works which ‘Allamah Taba’taba’i was blessed to able to write during his short life includes
the following works:

1. Al-Mizan fi Tafsir al-Qur’an Munzal: The ‘Allamha’s most important single work, a monumental
commentary upon the Qur’an written in twenty volumes in ‘Arabic. Its translation into English, carried out
by the now deceased Sayyid Sa’id Akhtar Rizvi, has seen the first six volumes published (printed in 12
volumes).

2. Usul-i-falsafah wa Rawish-i-ri’alism - The Principles of Philosophy and the Method of Realism: This
has was written in five volumes and has been published with a commentary by the late Ayatullah
Murtada Mutahhari.

3. Hashiyahi Kifayah – Glosses of al-Kifayah. Glosses upon the new edition of al-Asfar of Sadr al-Din
Shirazi (Mullah Sadra), compiled under the direction of ‘Allamah Taba’taba’i, of which seven volumes
have been published.

4. Musabahat ba Ustad Kurban - Dialogues with Professor Corbin. Two volumes based on
conversations carried out between ‘Allamah Taba’taba’i and Henry Corbin.

5. Risalah dar Hukumat-i Islami - Treatise on Islamic Government.

6. Risalah dar Ithbat-i dha’t - Treatise on the Proof of the Divine Essence

7. Risalah dar Sifat - Treatise on the Divine Attributes

8. Risalah dar Insan qabl Dunya - Treatise on Mankind before the (creation of the) World

9. Risalah dar Insan fil Dunya - Treatise on Mankind in the World

10. Risalah dar Insan ba’d Dunya - Treatise on Mankind after the World

11. Risalah dar Nubuwwat - Treatise on Prophecy

12. Qur’an dar Islam - The Qur’an in Islam. The English translation has been published.

13. Shi’ah dar Islam – Shi’ite Islam. The English translation has been published.

Chapter 1: The Character and Moral Traits of the

Holy Prophet

1. From Ibn Shahr Ashub in al-Manaqib: al-Tirmidhi in al-Shama’il, al-Tabari in al-Tarikh, al-
Zamakhshari in al-Fa’iq and al-Fattal in al-Raudhah have all narrated about the character of the Holy
Prophet (S) with numerous narrations. From among these: Narrated from Amir al-Mu’minin (as), Ibn
Abbas, Abu Hurayrah, Jabir ibn Samarah and Hind ibn Abi Halah: That he (S) used to be revered and
venerated, dignified in the eyes (of the people) and honored in the hearts. His face would shine like the
full moon, bright and white with a hint of redness.

He was neither too thin, nor too fat. He had a white forehead and a pleasant countenance. The white of
his eyes was intensely white and the black of his eyes was intensely black, the edges of his eyelids were
black, he had long narrow eyebrows, a moderately large and proportionate head and was of
appropriately average height.

He had a wide forehead, the bridge of his nose was slightly raised, a little redness could be seen in the
white of his eyes, his eyebrows were joined, and he had soft fair cheeks, long and broad forearms, large
shoulder-joints, wide shoulders, strong hands and moderately large feet.

He had no hair on his chest, the soles of his feet were curved in the middle, lines were visible around the
flesh near his backbone, he had long eyelashes, a thick beard, a full moustache, a mixture of black and
white hair, a perfectly formed mouth and nose, fine white separated teeth, lank hair, a line of very small
hair from the middle of his chest to his navel and a proportionate body. His stomach was aligned with his
chest. He had a wide chest. His neck was beautiful like an image of pure silver.

His had extended fingers; the heels of his feet were bony and empty of flesh. He had a short chin. His
forehead was slightly inclined to the front, his thighs were fleshy and muscular, and there was a slight
swelling in his flank. His limbs were firm. He was of average height, neither too tall nor too short. He had
curly hair not open falling hair. His face was neither skinny nor fleshy and its color was not as white as
the white of the eyes. He had large joints. There was no hair on his stomach or chest except for a line of
hair extending from his upper chest down to his navel. He had a large upper back. White hair was seen
on the sides of his (S) head next to his ears (as a result of old age).

His hands were like the hands of a perfume seller – always scented with perfume. He had wide palms.
The bones of his arms and legs were proportionately long. When he was happy and joyful his face was
like a shiny mirror. He walked inclining forward1, with a humble gait. He would rush ahead of the people
to perform good deeds. When he walked, he would raise his feet as if he was descending a declivity.
When he smiled, his teeth would shine when exposed briefly, before being covered by the lips.

He was handsome, well-mannered, decorous and friendly. When he turned to face the people, they felt
that his face was like a bright lantern, and the (drops of) sweat on his face were like pearls, and the
scent of his perspiration was better than the most excellent musk. He had the seal of prophethood
between his shoulders.2

2. Abu Hurayrah: When he (S) would turn to see the front or back, he would turn his whole body (not just
his head).3

3. Jabir ibn Samarah: He was slender in the shanks.4

4. Abu Juhayfah: White hair covered the sides of his beard and the hair between his chin and the edge
of his lower lip.5

5. Umm Hani: I saw the Holy Prophet (S) having four locks of hair.

Ibn Shahr Ashub says: In actuality he had two locks of hair and the one who started this (tradition of
keeping the hair in this way) was Hashim (the Noble Prophet’s great-grandfather).6

6. Anas: I did not count more than fourteen white hairs on the Holy Prophet’s (S) head and beard.7

7. It has been said: He had seventeen (white hairs).8

8. Ibn ‘Umar: The sign of old age in him was (the presence of) about twenty white hairs.9

9. al-Bara’ ibn ‘Azib: His hair reached up to his shoulders.10

10. Anas: He had hair descending behind his ears up to the earlobes.11
11. ‘Aaisha: His hair extended beyond the earlobes but not up to the shoulders.12

12. In Qisas al-Anbiya’: There would be no place from which the Noble Prophet (S) passed but that all
who would pass from there would know that he had been there from the scent of his fragrant sweat. He
would not pass by a stone or tree except that it would prostrate before him.13

13. From al-Saffar in Basa’ir al-Darajat: Narrated from Zurarah from Abi Ja’far (as) that the Holy
Prophet (S) said: Verily we, the prophets, sleep with our eyes but not with our hearts and we see what is
behind us with the same clarity as what we see in front of us.14

14. From al-Qutb in al-Khara’ij wa al-Jara’ih: From his (S) miracles which have been confirmed by
numerous sources, and disbelievers and believers have acknowledged it, was the seal of prophethood
on the hair that had accumulated between his shoulders.15

15. In al-Manaqib: His (S) shadow did not fall upon the earth.16

16. From al-Kulayni in al-Kafi: Narrated from ‘Ali ibn Muhammad al-Nawfali from Abi al-Hasan (as), he
said: I mentioned to him about (good) voice. He said: When ‘Ali ibn al-Husayn (as) used to recite (the
Qur’an) and a person would pass by, he would swoon because of the beauty of his voice; and if the
Imam manifests any of this, the people would not be able to bear its beauty. I said: Did the Holy Prophet
(S) not lead the people in prayer, raising his voice in recitation of the Qur’an? He (as) said: He would
recite in a way that was bearable for the people behind him.17

Note: And this has been narrated with numerous other chains of narrators.

17. From al-Saduq in Ma’ani al-Akhbar: By way of Ibn Abi Halah al-Tamimi from al-Hasan ibn ‘Ali (as)
and (in another narration) by way of al-Rid’a from his fathers, from ‘Ali ibn al-Husayn, from Husayn ibn
‘Ali (as) and also (in yet another narration) by way of a man from the lineage of Abi Halah from his
father, from al-Hasan ibn ‘Ali (as) who said: I asked my maternal uncle, Hind ibn Abi Halah – who
always used to talk about the Noble Prophet (S) – to describe for me something about him so that I may
increase my love for him. So he said:

The Prophet (S) was revered and venerated. His face would shine like the full moon. He was taller than
those who were short and shorter than those who were tall (i.e. he was of average height). He had a
moderately large head and curly hair. If his hair could be combed he would comb it otherwise, if he let
his hair grow, he would not let it exceed up to the length of his earlobes.

He had a light complexion, a wide forehead, long narrow eyebrows that were broad but not conjoined,
with a vein running between them which became visible when he was angry. There was a light which
elevated him such that if one who saw him did not notice it, he would think he was raising his head with
haughtiness.

His beard was short and thick; his cheeks were smooth and wide. He had a broad mouth with clear
separated teeth. He had fine hair on his chest. His neck was like a beautiful image of pure silver. His
body was proportional (all his limbs were the perfect size in relation to his body). His stomach and chest
were equal in size. He had broad shoulders. His joints were fleshy. He had a wide chest. The unclothed
parts of his body shone with brightness. He had a line of hair extending from his chest to his navel; other
than this, his chest and stomach were bare.

His forearms, shoulders and upper chest were hairy. He had long forearms and wide palms. His hands
and feet were thick and firm. He had extended fingers and bones that were without any protuberances in
the forearms and shanks. The middle of the soles of his feet was raised from the ground and his feet
were wide. Water would not soak them. When he walked he raised his legs from the ground and inclined
forwards, treading lightly with soft steps. He walked briskly as though he was descending a declivity.
When he turned to face someone, he would turn his entire body (not just his head).

His eyes were lowered; his gaze toward the ground was longer than his gaze toward the sky. He would
look with short glances. He was the first to salute (say salam to) whomever he met.

He (as) then said: Describe to me his speech. He replied: He (S) was afflicted with continued sadness,
always deep in thought and never at ease. He was silent for long periods of time. He never talked
unnecessarily. He started his speech and ended it with great eloquence. His discourse was relevant and
concise, without superfluity and not lacking the necessary details. He was soft-spoken and never rude
or insulting. He would consider blessings to be great even if they were small, never complaining about
them. However, he neither criticized nor praised what he tasted (or ate).

The world and its disappointments never made him angry. But when someone’s rights were usurped, he
would become so angry that nobody would recognize him and nothing would stand in his way until he
had helped him (get back his rights). When he pointed to something he pointed to it with his whole hand
and when he was surprised he turned his hand upside-down. When he talked he would join his hands
together, and would tap the back of his left thumb with his right palm. When he became angry he turned
his face away and when he was annoyed he looked down. His laughter was manifested by a smile and
(when he smiled) his teeth were seen to be like hailstones.

Al-Sadiq (as) said: Up to this point it has been the narration of Qasim ibn al-Muni’ from Isma’il ibn
Muhammad ibn Ishaq ibn Ja’far ibn Muhammad and the rest, up to the end, is the narration of ‘Abd al-
Rahman ...

Imam Hasan (as) said: I kept this hidden from al-Husayn (as) for some time then I told him about it, but I
found he already knew of this before me so I asked him about it and found out that he had asked his
father about how the Holy Prophet (S) was, inside the home and outside, his sitting and his appearance;
and he did not leave out anything.

Imam Husayn (as) said: I asked my father about the conduct of the Holy Prophet (S) when he entered
his home. He said: He (S) entered the home when he wanted to and when he came to his home, upon
his entrance, he divided his time into three parts: a part for Allah, a part for his family and a part for
himself. Then he divided his own time between himself and the people, keeping his portion for his
special companions and the other portion for the general public; and did not save any time for his
personal work. It was from his practice, in the portion devoted to (meeting) the people, to give preference
and respect to the people of distinction and he would categorize them according to their excellence in
religion.

From among them were those with one need and those who had two needs and even those with many
needs, so he occupied himself with them and occupied them with what was good for them. He would ask
them about the community and in informing them about what was necessary he would say: “Those who
are present from among you should inform those who are absent, and inform me about the need of one
who is unable to inform me of his need. For surely the one who informs a person in authority of the need
of the one who cannot express it, Allah will make his feet firm on the Day or Reckoning.” Nothing other
than this would be mentioned in his presence and he would not accept from anyone anything other than
this. They would come in seeking (knowledge and wisdom) and they would not disperse until they had
received it and they would leave as guides (for others).

I asked him about the conduct of the Noble Prophet (S) outside the home – how was it? He (as) replied:
The Prophet (S) would remain silent except when it was necessary for him to speak, and he would be
affable with the people and would not alienate them. He would honor the honorable of every community
and would make them in charge of their affairs. He would be careful with the people and would be
cautious not to be impolite or turn away from them, frowning. He would seek to know about the condition
of his companions and he would ask the people about the condition of others (like their relatives or
neighbors).

He used to admire the good deed and encourage it while censuring the evil action and discouraged it.
He was unwaveringly moderate in his affairs. He was never unmindful (toward the people) out of fear of
their becoming negligent and deviating (from the right path). He would never fall short of the truth and
would never overstep it. Those who were near him were from the best of the people. The best from
among them, in his view, was the one who gave more advice and guidance to the Muslims and the ones
who were of greater status in his eyes were those who were more caring and helpful to them.

He said: Then I asked him (as) about his (manner of) sitting, so he said: He would neither sit nor stand
but by remembering Allah (SwT). He never reserved a place specifically for himself and forbade others
to have places reserved for them. When he arrived at a gathering, he sat wherever there was a place to
sit and he enjoined others to do the same. He would give a chance to all those who were sitting with
him, without giving preference to one over the other because he held him in greater esteem. When
someone would come to sit with him he would remain seated patiently until he stood up and left. If
someone asked him for something, he would give him exactly what he had asked for or if he did not
have it he would offer kind words to him.
The people were so pleased with his character that he became like a father to them and they were all
treated as equals by him. His gathering was a gathering of forbearance, respect, honesty and trust.
There were no raised voices in it and neither were there any evil imputations. Nobody’s mistakes were
repeated outside the gathering. Those who were in the gathering were fair to one another and were, in
this, linked to each other with piety. They were humble, respectful to the elderly and merciful to the
young, charitable to the needy and hospitable to the outsider.

I said: How was his interaction with those who were in his company? He (as) said: He was always
cheerful, easygoing, approachable and soft-spoken. He was never rude or harsh. He never laughed
loudly, never uttered obscenities, never looked for faults in people and never flattered anyone. He
ignored that which was not liked by him in such a manner that it would neither cause any despair nor
make one feel hopeless. He kept three things away from himself: arguing, being loquacious and talking
about things that did not concern him. He also stayed away from three things related to people, namely:
he would never rebuke anyone, never reproach him and never look for his slip-ups or faults. He would
not speak except that for which he hoped to be rewarded by Allah (SwT).

When he spoke, those who were sitting with him were mesmerized and motionless and silent with awe –
as though there were birds perched on their heads. When he became silent they spoke. They never
debated in his presence; when one would speak, the others would listen to him until he had finished and
they would take turns to speak in his presence. He would laugh when they laughed and express surprise
when they expressed surprise. He used to be patient with the incivility of the outsider in his questioning
and speech, even if his companions objected. He would say: “If you see a person in need then assist
him.” He would not accept praise except from one who was sincere in his professing himself a Muslim.
He never interrupted anyone’s talk until he had exceeded the limits, in which case he would interject by
asking him to desist or by standing up.

He said: I then asked him (as) about the silence of the Holy Prophet (S) so he (as) said: His silence was
based on four things: forbearance, caution, consideration and contemplation. As for (his silence in)
consideration, this was in order to look and listen to everyone equally. As for contemplation, it was about
what remains and what perishes. He had a perfect balance of forbearance and patience. Nothing would
enrage him or upset him. He was cautious in four things: in his performing a good deed so that others
would emulate him, in his abandoning evil so that others would also reject it, in his struggling to make
the best decisions for reforming his community, and in his performing that which secures the good of this
world and the next.18

Note: It is also narrated it in Makarim al-Akhlaq19 quoting from the book of Muhammad ibn Ishaq ibn
Ibrahim al-Talqani with in his narration from those whom he deemed trustworthy, from al-Hasan and al-
Husayn (as).

He says in al-Bihar: And this narration is from the famous narrations that have been mentioned by the
‘ammah in many of their books.20
18. In Makarim al-Akhlaq, al-Tabarsi narrates from Anas ibn Malik who said: The Noble Prophet (S) had
a white complexion like the color of a pearl, and he inclined forward when he walked; and neither the
scent of musk nor of ambergris would be better than his scent; and neither the feel of silk brocade not
that of (pure) silk would be softer to touch than the hand of the Holy Prophet (S).21

19. (Also) from him, from Ka’b ibn Malik who said: When something made the Holy Prophet (S) happy,
his face would shine like the full moon.22

20. From al-Ghazali in al-Ihya: Of all men, he (S) had the most eloquent diction and most pleasant
speech. He would say: “I am the most eloquent of the Arabs”; and the people of paradise will speak in
the dialect of Muhammad ... and he (S) spoke in a concise manner, neither exceeding nor falling short
(of his purpose), as though the words followed each other; there was a pause between his speech that
enabled the listener to remember what he said and understand it. He had a powerful and most
melodious voice.23

21. In al-Manaqib, narrated from ‘Aaisha: I said: “O Prophet of Allah! I saw you entering the toilet, and
when you came out I entered (the toilet) but did not find anything except the scent of musk?!” He said:
“We, the company of prophets, have bodies that are nourished by the heavenly spirits, so nothing comes
forth from it but that the earth swallows it.”24

22. In al-Mahasin: From ‘Abdallah ibn al-Fad’l al-Nawfali, from his father, from Abi ‘Abdillah (as) who
said: The Holy Prophet (S) said: Allah created the intellect and said to it: Retreat! So it retreated. Then
He said to it: Advance! So it advanced. Then He (SwT) said: I have not created anything more dear to
Myself than you. Allah gave Muhammad (S) ninety-nine parts (of it) and divided the remaining one part
among the rest of His servants.25

23. From al-Shaykh al-Tusi in al-Tahdhib: In his narration from Ishaq ibn Ja’far, from his brother Musa,
from his forefathers, from ‘Ali (as) who said: I heard the Prophet (S) saying: “I was sent with the most
noble and refined character.”26

24. From al-Saduq in al-Faqih: In his narration from ‘Abdallah ibn Miskan from Abi ‘Abdillah (as) who
said: Allah (SwT) distinguished His prophet with a noble character; so test yourselves, if you have it in
you then praise Allah the Almighty and desire more of it. He mentioned ten things (to be tested):
Certainty, contentment, patience, thankfulness, forbearance, good manners, generosity, honor, bravery
and valor.27

Note: al-Kulayni has also narrated this, as has al-Saduq in all his other books.28

25. In Makarim al-Akhlaq, quoting from the book al-Nubuwwah: From Anas who said: The Noble
Prophet (S) was the bravest of all men, and kindest of all men, and most generous of all men. One night
the people of Madinah heard a loud noise which frightened them, so they (all) went towards where the
sound had come from. The Holy Prophet (S) met with them; and he had preceded them (and already
investigated it), and he was saying: “Don’t be alarmed,” while he was on the horse of Abi Talha and had
a sword tied around his neck. He began telling the people: “Do not be afraid, we found it to be only a
loud noise (of no consequence).”29

26. Also: From ‘Ali (as) who said: In the heat of war, when the two sides would charge at each other, we
sought refuge in the Holy Prophet (S) as (he would be at the forefront of the battle and) there was
nobody closer to the enemy than him.30

27. Also: From Abi Sa’id al-Khudri who said: The Noble Prophet (S) was more bashful than a virgin girl
behind a curtain. When he disliked something we would see it in his face.31

28. In al-Kafi: Narrated from Hafs ibn Ghiyath who said: Abu ‘Abdillah (as) said (to me): “O Hafs, verily
the one who was patient had little patience and the one who was impatient had little impatience.” Then
he said: “You must be patient in all your affairs, for Allah (SwT) send Muhammad (S) and commanded
him to be patient and gentle and He said:

“And be patient with what they say, and keep away from them in a graceful manner. Leave me to
deal with the deniers, the opulent, and give them a little respite.” (Surat al-Muzammil (73): 10-11)

And He said: “‘Repel [evil] with what is best. [If you do so,] behold, he between whom and you
was enmity, will be as though he were a sympathetic friend. But none is granted it except those
who are patient, and none is granted it except the greatly endowed.” (Surat al-Fussilat (41): 34-35)

So he was patient until they defamed him and accused him of grave transgressions and this made him
distressed.

So Allah revealed to him: “Certainly We know that you become upset because of what they say. So
celebrate the praise of your Lord and be among those who prostrate.” (Surat al-Hijr (15): 97-98)

Then they called him a liar and accused him, and he became sad by this. So Allah revealed:

“We certainly know that what they say grieves you. Yet it is not you that they deny, but it is God’s
signs that the wrongdoers impugn. Apostles were certainly denied before you, yet they patiently
bore being denied and tormented until Our help came to them. Nothing can change the words of
God, and there have certainly come to you some of the accounts of the apostles ...” (Surat al-
An’am (6): 33-34)

So the Holy Prophet (S) prescribed patience for himself, but when they exceeded the limits and when he
mentioned Allah (SwT), they called him a liar. So he (as) said: “I have been patient with regards to
myself, my family and my reputation, but I do not have patience when it comes to the remembrance of
my Lord.”So Allah (SwT) revealed:

“So be patient with what they say ...” (Surat Qaf (50): 39)
So he remained patient at all times. Then the glad tidings of Imamah were given to his progeny and they
were described as having patience and Allah (SwT) said:

“And amongst them We appointed Imams who guide [the people] by Our command, when they
had been patient and had conviction in Our signs.” (Surat al-Sajdah (32): 24)

At this point the Holy Prophet (S) said: “Patience is to faith as a head is to the body” and he thanked
Allah for this great blessing, so Allah revealed:

“ ...and your Lord’s best word [of promise] was fulfilled for the Children of Israel because of their
patience, and We destroyed what Pharaoh and his people had built and what they used to erect.”
(Surat al-A’raf (7): 137)

Upon which the Holy Prophet (S) said: “It is glad tidings and a (promise of) vengeance.” And Allah had
made it permissible for him to fight the polytheists, and Allah (SwT) revealed:

“Kill the polytheists wherever you find them, capture them and besiege them and lie in wait for
them at every ambush” (Surat al-Tawbah (9): 5)

and

“And kill them wherever you confront them” (Surat al-Baqarah (2): 191, Surat al-Nisa (4): 91)

So Allah slew them at the hands of the Holy Prophet (S) and his dear companions and He gave him the
reward for his patience in addition to the treasures that were reserved for him in the hereafter.
“Therefore, the one who is patient and persevering, and leaves his accounting to Allah, will not leave this
world until Allah has pleased him by vanquishing his enemies in addition to the rewards that he will get
in the hereafter.”32

29. In Ma’ani al-Akhbar: In his narration from Ahmad ibn Abi ‘Abdillah from his father in a hadith
attributed to the Noble Prophet (S) that he said: Jibra’il (as) came and said: “O Prophet of Allah! Allah
has sent me to you with a gift which He has not given to anyone before you.” The Holy Prophet (S) said:
“What is it?” Jibra’il said: “It is patience; and something better than it.” He said: “And what is that?”

Jibra’il said: “It is pleasure; and something better than it.” He asked: “And what is that?” Jibra’il said: “It
is abstinence; and that which is better than it.” He said: “What is it?” Jibra’il said: “It is sincerity; and
better than that.” He said: “And what is it?” Jibra’il said: “It is certainty; and better than it.” The Holy
Prophet (S) said: I said: “What is that O Jibra’il!” He said: “The way to attain all of them is to trust in
Allah (SwT).”

I said: “O Jibra’il! What is the meaning of trusting in Allah?” He said: “Knowing that the creation can
neither cause any harm nor benefit and can neither give nor withhold (anything), and having no hope (of
getting anything) from the creation. When the servant reaches this state, he does not do anything save
for Allah, and he does not desire nor fear anyone but Allah and he does not set his hopes on anyone
except Allah. This is the meaning of trusting in Allah.”

The Holy Prophet (S) said: I said: “O Jibra’il! What is the meaning of patience?” He replied: “One must
be forbearing and patient in times of affliction as he is in times of joy and in poverty as he is in wealth
and in calamity as he is in comfort; without complaining of his condition because of what has befallen
him.”

I said: “And what is the meaning of contentment?” He said: “To be satisfied with whatever comes to him
in this world, being content with whatever little he has and thanking (Allah) for it.”

I said: “And what is the meaning of pleasure?” Jibra’il said: “It means that one should never be
displeased with his Master, whether he gets (the comforts) of the world or not, and not to be pleased
with one’s few good deeds.”

I said: “And what is the meaning of abstinence?” He said: “That one loves whatever His creator loves
and hates whatever He hates and is very careful about what is lawful and does not (even) glance at
what is unlawful; for what is lawful is to be accounted for and what is unlawful will entail punishment. He
is merciful to all Muslims as he is merciful to himself. He avoids useless speech just as he avoids a
corpse with an intensely foul smell. He avoids the possessions and embellishments of this world as he
keeps away from the fire - that it should not cover him. He has no great hopes or desires and he always
remembers his death.”

I said: “O Jibra’il! And what is the meaning of sincerity?” He said: “A sincere person is one who does not
ask for anything from people until he obtains it (himself) and whenever he obtains it, he is pleased with
it. If something extra remains with him, he gives it in the way of Allah. By not asking for anything from
others, he has shown that he is truly a servant of Allah. If he obtains what he wants, he becomes happy,
and he is pleased with Allah, and Allah  the Almighty is pleased with him. When he gives from it in the
way of Allah, he has reached the stage of fully relying on his Lord.”

I said: “And what is certainty?” He said: “A man with certainty performs actions for the sake of Allah as
though he sees Him. Even if he does not see Allah, he knows that Allah sees him; and he is certain that
what is coming to him (by the will of Allah) will not pass him by, and what is not meant to be for him will
not come to him. These are all branches of trust in Allah and abstinence (from worldly pleasures).”33

30. In the book of ‘Asim ibn Hamid al-Hannat: From Abi Basir who said: I heard Aba Ja’far (as) saying:
An angel came to the Holy Prophet (S) and said: “O Muhammad! Your lord sends His salutation to you
and says: If you wish I will place for you pebble of gold in an area the size of Makkah.” So he (as) raised
his head to the heavens and said: “O my Lord! I eat one day so I praise you and I remain hungry
another day so I invoke you.”34

31. In al-Kafi: Narrated from Muhammad ibn Muslim who said: I heard Aba Ja’far (as) mentioning that
an angel came to the Noble Prophet (S) and said: “Allah has given you the choice between being a
humble servant or a wealthy king.” So he looked at Jibra’il (as) who made a sign with his hand to him to
choose humility. So he said: “(I choose to be) a humble servant messenger.” So the sent angel said:
“Even if (you choose to be a king) it will in no way reduce your status in front of your Lord.” He (as) said:
And he had the keys to the treasures of the earth.35

32. In Nahj al-Balagha: He (as) said: “So follow your Prophet, the noble, the pure ... He took the least
(share) from this world and did not take a full glance at it. Of all the people of the world, he was the least
sated and the most empty of stomach. The world was offered to him but he refused to accept it. When
he knew that Allah, the Glorified, hated a thing, he too hated it; that Allah held a thing low, he too held it
low; that Allah held a thing small, he too held it small. If we love what Allah and His Prophet hate and
hold great what Allah and His Prophet hold small that would be enough isolation from Allah and
transgression of His commandments. The Holy Prophet used to eat on the ground, and sat like a slave.
He repaired his shoes with his own hands and patched his clothes with his own hands. He would ride on
an unsaddled donkey and would seat someone behind him.

If there was a curtain on his door with pictures on it, he would say to one of his wives: “O so-and-so!
Take it away out of my sight because if I look at it I recall the world and its allurements.” Thus, he
distanced his heart from this world and removed its remembrance from his mind. He wished that its
allurements should remain hidden from his eyes so that he should not take wealth from it, nor regard it a
place of stay and hope to live in it. Consequently he removed it from his mind, distanced it from his heart
and kept it hidden from his eyes, just as he who hates a thing would hate to look at it or to hear about
it.36

33. In al-Kafi: Narrated from Talha ibn Zayd from Abi ‘Abdillah (as) who said: There was nothing in this
world that pleased the Holy Prophet (S) more than remaining hungry and fearing Allah.37

Note: This has also been narrated from Hisham and others from the Imam (as).38

34. From al-Tabarsi in al-Ihtijaj: From Musa ibn Ja’far, from his father, from his fathers, from Husayn ibn
‘Ali (as), in a lengthy narrative mentioning the condition of the Holy Prophet (S): He would cry out of the
fear of Allah until his prayer mat would become wet (from his tears) – despite not having committed any
sin.39

35. In al-Manaqib: He (S) would cry until he became unconscious. Someone asked him: “Has Allah not
forgiven all your sins, of past and future?” He replied: “Should I not be a thankful servant?” And this was
the same condition of ‘Ali ibn Abi Talib (as), his successor, when he worshipped.40

36. From al-Daylami in al-Irshad: It is narrated that a sound of weeping, like the sound of boiling from a
cooking-pot would be heard from Prophet Ibrahim (as) when he prayed – out of fear of Allah (SwT) and
the Holy Prophet (S) was the same.41
37. From Shaykh Abi al-Fattah in his Tafsir: From Abi Sa’id al-Khudri who said: When the verse

“Remember God with frequent remembrance” (Surat al-Ahzab (33): 41)

was revealed, the Noble Prophet (S) became so engrossed in the remembrance of Allah that the infidels
said he had become insane.42

38. In al-Kafi: Narrated from Zayd al-Shahham from Abi ‘Abdillah (as) who said: The Prophet (S) used
to seek repentance seventy times a day. I asked: did he say: ‘Astaghfirullaha wa Atubu Ilayh’ (I seek
repentance from Allah and turn to Him)? He replied: No, but he used to say: ‘Atubu Ilallah’ (I turn to
Allah). I said: The Prophet (S) used to repent and not repeat and we repent and repeat (our sins), so he
(as) said: Allah is the provider of succor.43

39. Also: Narrated from Talha ibn Zayd from Abi ‘Abdillah (as): The Holy Prophet (S) never used to
stand up from a gathering, even when almost everyone had departed, until he had sought repentance
from Allah (SwT) twenty-five times.44

40. In Makarim al-Akhlaq, quoting from the book al-Nubuwwah: From Amir al-Mu’minin (as) who, when
describing the Holy Prophet (S) would say: He was the most openhanded, the most valiant, the most
truthful, and the most loyal in fulfilling his obligation, the most soft-hearted and the noblest of all people.
When a person saw him for the first time he was awed by his presence and when one mingled with him
he would (immediately) love him. I have never seen anyone like him (S) before him nor after him.45

41.From al-Shaykh al-Tusi in al-Amali: Narrated from Muhammad ibn ‘Ali ibn al-Husayn ibn Zayd ibn
‘Ali from al-Rid’a from his fathers (as) who said: The Holy Prophet (S) said: You must adopt an
honorable character, for Allah (SwT) has sent me with it. From the honorable character is for one to
show forgiveness to the one who wrongs him, to give the one who deprives him, to keep contact with the
one who cuts him off and to visit the sick one who does not visit him (when he is sick).46

42. In al-Kafi: From ‘Isa ibn ‘Abdillah ibn ‘Umar ibn ‘Ali from his father (as) who said: It was from the
attestation of the Holy Prophet (S) to say: No, and I seek forgiveness from Allah.47

43. In Makarim al-Akhlaq: From Ibn ‘Umar who said: The pleasure and displeasure of the Noble Prophet
(S) could be seen in his face. When he was pleased, it would be apparent by the brightness of his face,
and when he became angry, the color of his face paled and became darkened.48

44. In al-Kafi: Narrated from Muhammad ibn ‘Arafah from Abi ‘Abdillah (as) who said: The Holy Prophet
(S) said (to his companions): “Should I not inform you of the one from among you who is most similar to
me?” They said: “Yes, O Prophet of Allah!” He said: “The one with the best character from you, the most
soft-hearted towards the people, the most beneficent to his relatives, the most intense in his love for his
brothers in faith, the most patient with regards to the truth, the one who represses his anger the most,
the most forgiving and the most intense in his upholding justice, in pleasure and anger.49
45. From al-Ghazali in al-Ihya’: When he (S) became very excited he would touch his noble beard
frequently.50

46. Also: He said: And he (S) was the most generous of all men. Neither a dinar nor a dirham was left
with him in the evening. If night fell and he had something extra and did not find anyone to give it to, he
did not return to his home until he was able to give it to the one who needed it. He did not take from
what was given to him by Allah except his annual provisions, from the dates and barley that were easiest
for him to get, and he gave the rest in the way of Allah. He was not asked for a thing but that he gave it.
Then (after giving away the excess) he returned to his annual provisions and preferred to give from it.
Even when it was possible that he would require it before the end of the year if nothing (else) was to
come to him ... he would enforce the truth, even if it meant a loss for himself or his companions ... he
would walk alone among his enemies, without a bodyguard ... he was not moved by any of the worldly
affairs ... He sat with the poor and ate with them. He honored the people of virtue for their good
character and he won the hearts of the noble ones by respecting them.

He kept close ties with his near relatives without preferring them to the one who was better than them (in
virtue). He did not oppress anyone and accepted the excuse of the one who asked for pardon ... and he
had a male and female slave but never ate better food or wore better clothes than them. Not a moment
of his time was passed without doing an action for Allah, or (doing) that which was necessary for the
probity of his soul. He would visit the gardens of his companions. He never looked down on a poor man
due to his poverty or misfortune, nor did he fear a king because of his power; (rather) he would urge
them equally to Allah.51

47. Also: He said: Of all men he (S) was the least angry and the easiest to please. He was the most
caring, courteous and helpful towards the people.52

48. Also: He said: When he (S) rejoiced and was pleased, he was the best of the pleased ones. If he
preached, he preached seriously; if he got angry - and he never got angry except for the sake of Allah -
nothing could withstand his anger. This was how he was in all his affairs. When some difficulty came
upon him, he entrusted it to Allah and renounced his (own) strength and power, and sought guidance
from Allah.53

49. In al-Kafi: Narrated from Salam ibn al-Mustanir from Abi Ja’far (as) who said: The Prophet (S) said:
Verily for every act of worship there is eagerness (in the beginning) then it becomes languid. So the one
whose eagerly performed worship is in accordance to my sunnah has found guidance, and the one who
acts against my sunnah has strayed and his deeds are in ruin. As for me, I pray and I sleep, I fast and I
open my fast, I laugh and I cry. So the one who forsakes my ways and my sunnah is not from me.54

Note: The narrations on this subject are numerous. We have quoted one or two narrations from each
topic. However, there are many more narrations on detailed aspects (of his (S) character).

1. This is indicative of strength. (Tr.)

2. Manaqib Ale Abi Talib 1:155, Fayd’ al-Qadir 5:76-79, Wa`sail al-Wusul Ila Shama`il al-Rasul: 37-47
3. Manaqib Ale Abi Talib 1:157
4. Manaqib Ale Abi Talib 1:157, Fayd’ al-Qadir 5:80
5. Manaqib Ale Abi Talib 1:158
6. Ibid.
7. Ibid.
8. al-Faqih 1:122, Manaqib Ale Abi Talib 1:158
9. Manaqib Ale Abi Talib 1:158, Bihar al-Anwar 16:191
10. Manaqib Ale Abi Talib 1:158
11. Ibid.
12. al-Faqih 1:129, Manaqib Ale Abi Talib 1:158
13. Bihar al-Anwar 16:172 quoting from Qisas al-Anbiya`: 287, Makarim al-Akhlaq: 24
14. Basa`ir al-Darajat: 420, no. 8
15. al-Khara`ij wal-Jara`ih 1:32, no. 29, Bihar al-Anwar 16:174, Kamal al-Din wa Tamam al-Ni’mah 1:165, and in the book
of ‘Abd al-Malik: 99
16. Manaqib Ale Abi Talib 1:124, more about this is narrated in al-Khara`ij: 221
17. al-Kafi 2:615, and al-Tabarsi has narrated the same thing in al-Ihtijaj: 204
18. Ma’ani al-Akhbar: 83, ‘Uyun Akhbar al-Rid’a, 1:246, al-Sirah al-Nabawiyyah of Ibn Kathir 2:601
19. Makarim al-Akhlaq: 11
20. Bihar al-Anwar 16:161
21. Makarim al-Akhlaq: 24, ‘Awarif al-Ma’arif: 224
22. Makarim al-Akhlaq: 19, Majma’ al-Bayan 5:69 – Surat al-Tawbah (9)
23. Ihya ‘Ulum al-Din 2:367
24. Manaqib Ale Abi Talib 1:125, Makarim al-Akhlaq: 24
25. al-Mahasin: 192, no. 8
26. We did not find this in al-Tahdhib, but we found it in Amali al-Shaykh al-Tusi 2:209, al-Fiqh al-Rid’a: 353, Mishkat al-
Anwar: 243, ‘Awarif al-Ma’arif: 211
27. al-Faqih 3:554
28. Ma’ani al-Akhbar: 191, al-Khisal: 431, Tuhf al-’Uqul: 362, al-Kafi 2:56 (and in it is `He distinguished His prophets),
Amali al-Saduq, 184
29. Makarim al-Akhlaq: 19
30. Makarim al-Akhlaq: 18, Nahj al-Balaghah: 520, Kashf al-Ghummah 1:9
31. Makarim al-Akhlaq: 17
32. al-Kafi 2:88
33. Ma’ani al-Akhbar: 260, ‘Uddat al-Da’i: 94
34. al-Usul al-Sittata ‘Ashar: 37, Makarim al-Akhlaq: 24, al-Kafi 8:131, Jami’ al-Akhbar: 295, Amali al-Tusi 2:144, Bihar
al-Anwar 16:283 and 70: 318
35. al-Kafi 2:122 and 8:131, Amali al-Saduq: 365, Bihar al-Anwar 18:334
36. Nahj al-Balaghah: 227 Sermon 160, Makarim al-Akhlaq: 9, Bihar al-Anwar 16:285
37. al-Kafi 2:129
38. Ibid., 8:129
39. al-Ihtijaj: 223 - in the debate of Imam ‘Ali (as) with the Jews.
40. al-Mustadrak 11:247, Irshad al-Qulub: 91, and we did not find it in al-Manaqib.
41. Irshad al-Qulub: 105, ‘Uddat al-Da’i: 137
42. Rawhul Jinan wa Ruhul Jinan (Tafsir of Abi al-Fattuh al-Razi) 1:375 – Surat al-Baqarah: 147
43. al-Kafi 2:438, ‘Uddat al-Da’i: 250
44. al-Kafi 2:504, ‘Uddat al-Da’i: 250
45. Makarim al-Akhlaq: 18, Bihar al-Anwar 16:194 Section 8 Hadith no. 33
 46. Amali al-Shaykh al-Tusi 2:92
47. al-Kafi 7:463
48. Makarim al-Akhlaq: 19
49. al-Kafi 2:240, Tuhf al-’Uqul: 48
50. Ihya` ‘Ulum al-Din 2:387
51. Ihya` ‘Ulum al-Din 2:360, al-Manaqib 1:145, al-Mahajjat al-Bayd’a` 4:123
52. Ihya` ‘Ulum al-Din 2:369
53. Ibid. - The author has an explanation on this hadith, refer to al-Mizan 6:311 – Surat al-Ma`idah (5): 116-120
54. al-Kafi 2:85

Chapter 2: On His (S) relationship with the

people

1. In al-Kafi: Narrated from Bahr al-Siqa from Abi ‘Abdillah (as) who said: Abu ‘Abdillah (as) said to me:
O Bahr! Nobility of character brings ease (and happiness) – then he mentioned a hadith that meant that
the Holy Prophet (S) had good etiquette.1

2. From al-Saduq in al-’Ilal: From al-Husayn ibn Musa, from his father, from his fathers, from Amir al-
Mu’minin (as) who said: The Holy Prophet’s (S) contributions to society were not appreciated; and the
good he did extended to the Quraysh, the Arabs and the non-Arabs – and whose actions were better
than that of the Prophet (S) towards this creation? The same applies to us – the Ahl al-Bayt; the good
we do (for the Muslims) is not appreciated and similarly the good of the true believers is also
unappreciated.2

3. From al-Daylami in al-Irshad: He said: The Holy Prophet (S) used to patch his own clothes, mend his
sandals, milk his ewe, eat with the slaves, sit on the ground, ride a donkey and carry someone with him;
he would not be ashamed to carry his own groceries and other items from the market to his family. He
would shake hands with the rich and the poor alike and he would not take his hand back from the hand
of the other person until that person himself withdrew his hand. He would salute anyone who came to
him from the rich or poor, old or young.

He would never look down on what he was offered even if it was a dry date. He had few possessions,
was kind by nature, sociable, cheerful, always smiling but without laughing, always sad, but without
frowning, humble without losing self-respect, generous without being extravagant, openhearted and
merciful to every Muslim. He never belched out of being full and he never extended his hand (to
something) out of desire (for it) – ever.3

4. In Makarim al-Akhlaq: The Noble Prophet (S) used to look at the mirror and comb his hair, and
sometimes he would look at his reflection in the water and arrange his hair. He would smarten himself
for (meeting with) his companions, aside from grooming himself for his family; and he said: “Allah loves
from his servant that he should smarten and groom himself when he goes out to meet his brothers.”4

5. From al-Saduq in al-’Ilal and ‘Uyun al-Akhbar: Narrated from al-Rid’a from his fathers (as) who said:
The Holy Prophet (S) said: “There are five things that I will never leave until my death: Eating on the
ground with the slaves, riding on an unsaddled mount, milking the goat with my hands, wearing coarse
woolen clothing and greeting the children – so that these (actions) may become a sunnah after me.”

Note: This has also been narrated in al-Majalis.5

6. From al-Qutb in Lub al-Lubab: The Prophet (S) would salute the young and old.6

7. From al-Saduq in al-Faqih: Amir al-Mu’minin (as) said to a man from Bani Sa’d: Should I not tell you
about myself and Fatimah? ... The Holy Prophet (S) came to us in the morning while we were still in bed
and said: ‘As-Salamu ‘Alaykum’ (Peace be upon you). We were silent out of shyness for where we
were. Then he said: ‘As-Salamu ‘Alaykum’ (again) and we remained silent. Then he said again: ‘As-
Salamu ‘Alaykum’ so we feared that if we remained silent (a third time) then he would leave. This was
his practice – he would salute thrice and if he were permitted to enter he would do so otherwise he
would leave. So we said: ‘Alaykas-Salam Ya RasulAllah’ (Upon you be peace O Prophet of Allah!)
Please enter! So he entered.7

8. In al-Kafi: Narrated from Rab’i ibn ‘Abdillah from Abi ‘Abdillah (as) who said: The Holy Prophet (S)
used to salute the women and they would reply his salutation. Amir al-Mu’minin (as) used to salute the
women, but he disliked saluting the young saying: I fear that her voice should impress me resulting in my
receiving more than what I want in the form of reward (for the salutation).8

Note: And al-Saduq narrated this with an incomplete chain of narrators.9 Similarly, the grandson of al-
Tabarsi narrates it in al-Mishkat quoting from al-Mahasin.10

9. Also: Narrated from ‘Abd al-’Adhim ibn ‘Abdillah ibn al-Hasan al-’Alawi ascribing it to an infallible, he
said: The Holy Prophet (S) used to sit in three postures: ‘al-Qurfusa’ – this is where the shanks are
straight, in a standing position, with the arms placed around them with his hand clasping his forearm. He
would (at times) sit upon his knees. He (S) would also sit on one leg and extended his other leg over
and he was never seen sitting in any fourth posture.11

10. In al-Makarim, quoting from the book al-Nubuwwah: From ‘Ali (as) who said: When the Noble
Prophet (S) shook hands with someone, he would never withdraw his hand until the other person
withdrew his hand first and when he was occupied with someone in fulfilling his needs or conversing with
him, he would never leave until the person himself left first. When someone was talking with him he (S)
would not become silent until he became silent, and he was never seen stretching his leg forward in front
of the person sitting with him. He did not choose between two options except that which was the more
difficult of the two.
He would never avenge himself for any wrongdoing until it violated the sacred ordinances of Allah, at
which point he would become angry for the sake of Allah (SwT). He never ate while leaning (on
anything) until he left this world. He was never asked for a thing to which he replied: “No”; and he never
turned away a needy beggar without giving to him what he needed or (if he did not have it) saying some
kind words. His prayer was the lightest.12 His sermons were the shortest and the least irrelevant. He
would be recognized by his fragrance when he approached.

When he ate with a group of people, he would be the first to start and the last to stop eating. When he
ate, he would eat from what was in front of him and if there were dry dates or fresh dates would he
would extend his hand (to take from it). When he would drink, he drank in three draughts, and he would
drink water in sips and would not gulp it down. He used his right hand for his food and his left hand he
used for anything other than that. He loved to begin with the right side in all his affairs, from wearing
clothes to putting on shoes to combing his hair.

When he called out, he would call out thrice. When he spoke he spoke concisely and when he sought
permission to enter he did it three times. His speech was clear and simple such that whoever heard it
understood it and when he spoke, it would be as though light was coming out from between his front
teeth, so that if you saw him you would say: He has a gap between his teeth, but actually he did not.

He would look with short glances (without staring), and he would not talk to anyone about a thing that he
disliked. When he walked he would raise his feet as though he was descending a declivity. He would
say: “The best from among you are those with the best akhlaq.” He would neither criticize the taste of
food nor praise it. His companions would not dispute with each other in his presence. Whoever spoke of
him would say: “I have never seen anyone like him, neither before him nor after him.”13

11. In al-Kafi: Narrated from Jamil ibn Darraj from Abi ‘Abdillah (as) who said: The Holy Prophet (S)
would divide his attention between his companions; he would look at each one of them equally. He
(also) said: The Holy Prophet (S) never stretched his legs in front of his companions. When someone
shook hands with him, he would not leave his hand until the other person left his hand first. When the
people became aware of this, whenever anyone of them shook his hand, he would withdraw his hand
quickly from the Prophet’s hand.14

Note: This has been narrated in two other ways. In one of them (is added): ...and he would never turn
away a beggar – if he had something to give he would give it to him otherwise he would say: May Allah
bring it to you.15

12. From al-’Ayyashi in his Tafsir: From Safwan from Abi ‘Abdillah (as) and from Sa’d al-Iskaf in a
hadith on the qualities and attributes of the Holy Prophet (S): When he sat (with someone), he would not
stand up until the person he was sitting with stood up.16

13. In al-Makarim: He said: When the Holy Prophet (S) would speak, he would smile as he spoke.17
14. Also: From Yunus al-Shaybani who said: Abu ‘Abdillah (as) said to me: “How do you joke around
with one another?” I said: “Little”. He said: “Don’t you do it? Surely jesting is from good morals and you
would make your brother happy by it. The Noble Prophet (S) used to jest with a person in order to make
him happy.”18

15. From Abi al-Qasim al-Kufi in the book al-Akhlaq: From al-Sadiq (as) who said: There is not a
believer but that he has a sense of humor, and the Holy Prophet (S) used to make jokes and he never
said anything except the truth.19

16. In al-Kafi: Narrated from Ma’mar ibn Khallad who said: I asked Aba al-Hasan (as): “May I be your
ransom. What do you say of the man who is with a group of people and something funny is said and
they laugh.” He said: “There is no problem if it is not ...” - and I guessed that he meant if it is not
obscene - then he (as) said: There was a Bedouin Arab who used to come to the Holy Prophet (S),
bringing gifts for him and then saying: “Give us the price for our gifts,” so the Holy Prophet (S) would
laugh, and when he (as) was sad he would say: “What has happened to that Bedouin? If only he would
come to us.”20

Note: There are numerous similar narrations.21

17. In al-Kafi: Narrated from Talha ibn Zayd from Abi ‘Abdillah (as) who said: The Holy Prophet (S)
would usually sit facing the Qiblah.22

18. In al-Makarim: He said: When a small child would be brought to the Holy Prophet (S) in order to pray
for blessings for him, he would take him in his arms so as to honor his family. Sometimes the child would
urinate on him so some of those who saw this would give a loud cry. He (S) would say: “Do not interrupt
him until he has finished urinating.” Then, when he had finished praying for the child or naming him and
his family was happy, he would return him to his family, and they would not see signs of him being upset
by the urine of their child. When they had left, he would wash his clothes.23

19. Also: It is narrated that the Holy Prophet (S) would not allow anyone to walk with him while he was
riding unless he carried him together, and if he declined (to ride with him), he (as) would say: “Go ahead
and meet me at the place that you choose.”24

20. From Abi al-Qasim al-Kufi in the book ‘al-Akhlaq’: And it has been reported that the Noble Prophet
(S) would never take revenge for himself from anyone, rather he would forgive and turn away.25

21. In al-Makarim: He said: When a person came to sit with the Holy Prophet (S), he would never stand
(to leave) until the person stood.26

22. Also: He said: If the Holy Prophet (S) did not see one of his brothers for three days he would inquire
about him. If he was not present (in the town) he would pray for him and if he was there he would pay
him a visit, and if he was sick he would visit (and comfort) him.27
23. Also: From Anas who said: I served the Holy Prophet (S) for nine years and I never recall him saying
to me: “Why did you do this?” and he never criticized me for anything.28

24. From al-Ghazali in al-Ihya: Anas said: By the One who sent him with the truth! He never told me
about anything that he disliked: “Why did you do this?” and whenever his wives would blame me he
would say: “Leave him, this was already written and preordained.”29

25. Also from him: When he (S) was called by his companions or others he would say: ‘Labbayk’ (here I
am!).30

26. Also: He used to call his companions by their appellations in order to honor them and make their
hearts attracted towards him. He would give an appellation to the one who did not have one and that
person would from then on be called by the appellation he was given. He would also give appellations to
women with children and those who did not have children, and he would give appellations to children
seeking, thereby to soften their hearts.31

27. Also: He (S) preferred his guest (over himself) by offering him the cushion on which he reclined and
if he refused, he (S) would insist until he accepted it.32

28. Also: In the month of Ramad’an he (S) was like an ‘emissary-wind’33 holding nothing (and giving
everything away to the needy).34

29. In al-Kafi: Narrated from ‘Ajlan who said: I was with Abi ‘Abdillah (as) when a beggar came, so he
went to the basket of dates and filled his hands (with as many dates as he could) and gave them to him,
then another (beggar) came, so he stood up, filled his hands (with dates) and gave them to him, then
another came, so he stood up, took a handful (of dates) and gave them to him. Then yet another came
so he (as) said: “Allah is our Provider as He is yours.” Then he said: It would never happen that the Holy
Prophet (S) was asked for anything from his worldly possessions but that he would give it away. Once a
woman sent her son to him saying: Go to him (S) and ask him, if he says: “We don’t have anything (to
give)” then say: “Give me your shirt.” So he (S) took off his shirt and gave it to him - Then Allah
instructed him on the right way and said: ‘Do not keep your hand chained to your neck, nor open it all
together or you will sit blameworthy, regretful.’35

30. Also: Narrated from Jabir from Abi Ja’far (as) who said: The Noble Prophet (S) would accept gifts but
he would not accept charity.36

31. Also: From Musa ibn ‘Imran ibn Bazi’ who said: I said to al-Rid’a (as): “May I be your ransom! The
people have narrated that when the Holy Prophet (S) went using one route, he would return using
another. Was it (really) like this?” He said: “Yes, and I have done this myself many times – so you
should (also) do it.” Then he said to me: “Because it will bring you more sustenance.”37

32. From Sayyid Ibn Tawus in al-Iqbal: Narrated from Abi Basir from Abi ‘Abdillah (as) who said: The
Holy Prophet (S) would come out after sunrise.38

33. In al-Kafi: Narrated from ‘Abdillah ibn al-Mughirah, from the one who mentioned it to him from Abi
‘Abdillah (as) who said: When the Holy Prophet (S) would enter a place, he would sit in the nearest
space that was available as he entered.39

Note: The grandson of al-Tabarsi also narrates this in al-Mishkat quoting from al-Mahasin and
others.40

34. In ‘Awali al-La’ali: It is quoted that he (S) used to dislike others standing up for him, so when he
came to them they would not stand up because they knew he disliked it and when he stood up they
stood up with him (and remained standing) until he had entered his house.41

35. In al-Kafi: Narrated from Ishaq ibn ‘Ammar who said: When the Holy Prophet (S) wanted to go for
war, he would call his wives and take their advice, and then he would act contrary to their advice.42

36. In al-Manaqib: The Noble Prophet (S) used to take his midday nap at the house of Umm Salamah,
so she would collect his sweat and mix it with perfume.43

Note: This has also been narrated by others.44

Addendum to this Chapter

1. In al-Kafi: In his narration from Hasan ibn ‘Ali ibn Fad’d’al from some of our companions, he said: Abu
‘Abdillah (as) said: The Holy Prophet (S) did not speak to the people at his (own) intellectual level. The
Prophet (S) said: “We, the prophets, have been ordered to speak to the people at their level of
comprehension.”45

Note: This has been narrated in al-Mahasin, in the Amali of al-Saduq and in Tuhf al-’Uqul.46

2. In Amali al-Tusi: In his narration from the Holy Prophet (S) who said: “We, the company of prophets,
were ordered to be affable with the people just as we were commanded to perform the obligatory
actions.”47

3. In al-Kafi: In his narration from ‘Abdillah ibn Sinan from Abi ‘Abdillah (as) who said: The Holy Prophet
(S) said: “My Lord commanded me to be affable with the people just as He ordered me to perform the
obligatory actions.”48

Note: This has been narrated in Tuhf al-’Uqul, al-Khisal and in Ma’ani al-Akhbar.49

4. In al-Mahajjat al-Bayd’a’ of al-Fayd’: Sa’d ibn Hisham said: I came to ‘Aishah and asked her about
the character of the Holy Prophet (S) so she said: “Do you not recite the Qur’an?” I said: “Yes indeed.”
She said: The character of the Noble Prophet (S) is the Qur’an.50
Note: This has also been narrated in Majmu’at Warram.51

5. In Tuhf al-’Uqul: From the Holy Prophet (S): Our way - i.e. the way of the Ahl al-Bayt- is: Forgiving
the ones who wrong us and giving to the ones who deprive us.52

Note: The first part has been narrated in the Amali of al-Saduq.53

6. In al-Kafi: In his narration from Isma’il ibn Mukhallad al-Sarraj from Abi ‘Abdillah (as), in a hadith from
the Holy Prophet (S): My Lord commanded me to love the needy from among the Muslims.54

7. In al-Irshad of al-Daylami: From al-Sadiq (as) who said: “Surely patience, truthfulness, clemency and
good morals are from the akhlaq of the prophets (as).”55

8. In al-Mahajjat al-Bayd’a’: The Holy Prophet (S) would always implore and supplicate to Allah (SwT),
continuously asking Allah to embellish his moral traits and give him a noble character. He would say in
his supplication: “O Allah! Make my morals good” and “O Allah! Keep abominable traits away from
me.”56

9. In al-Majalis of al-Saduq: From Husayn ibn Khalid, from ‘Ali ibn Musa al-Rid’a, from his father, from
his fathers (as) in a hadith: The Holy Prophet (S) said: Jibra’il, the Guardian Spirit, descended upon me
(with a message) from the Lord of the Universe and said: “O Muhammad! You must adopt a good
character, for a bad character drives away the good of this world and the hereafter. Surely those who
have the greatest semblance to me are those with the best character.”57

10. In the book Kashf al-Raibah of Shahid al-Thani: From Husayn ibn Zayd who said: I said to Ja’far ibn
Muhammad (as): “May I be your ransom! Did the Noble Prophet (S) have a sense of humor?” He said:
“Allah described him has having sublime morals. Allah sent the prophets and they had seriousness
about themselves and He sent Muhammad (S) with kindness and mercy. Out of his (S) mercy was
humor and jesting with the people so that they may not feel that he is so great that they do not look at
him (or approach him).”

Then he said: Abi Muhammad narrated to me from his father ‘Ali from his father al-Husayn, from his
father ‘Ali (as) who said: When the Holy Prophet (S) saw any one of his companions sad, he would
cheer him up with humor and he (S) would say: “Allah dislikes the one who frowns at his brothers.”58

11. In al-Makarim: From Zayd ibn Thabit who said: When we were seated with him (S), if we started
talking about the hereafter he started speaking about it, and if we started talking about this world, he too
started talking about it, and if we spoke about food and drink, he would also speak about that.59

12. In al-Manaqib: He (S) did not have ‘treachery of the eyes’ (i.e. making signs with the eyes or hand in
order to indicate others’ faults).60

13. In Kashf al-Ghummah: He (S) said to one of his wives: “Have I not forbidden you to withhold
anything for tomorrow? For verily Allah brings the sustenance of every morrow.”61

14. In Da’aim al-Islam: From the Holy Prophet (S) that he said: The noblest akhlaq of the prophets, the
truthful, the martyrs and the righteous is visiting one another for the sake of Allah.62

15. In Majmu’at Warram: From Jabir ibn ‘Abdillah al-Ansari from the Holy Prophet (S): It is from the
morals of the prophets and the truthful ones to have a cheerful countenance when they see each other
and to shake hands when they meet each other.63

16. In al-Manaqib: When he (S) met a Muslim, he would start by shaking his hand.64

17. In al-Ihya of al-Ghazali: The Holy Prophet (S) used to say: “None from you should inform me of
anything (bad) about any of my companions, for I would like to come to you with a clean heart.”65

Note: al-Tabarsi has narrated this in al-Makarim.66

18.In Misbah al-Shari’ah: The Holy Prophet (S) said: “We, the company of prophets, guardians and
pious ones, are free from misplaced endeavors.”67

19. Also: The Holy Prophet (S) said: “I was sent as a center of clemency, a source of knowledge and an
abode of patience.”68

20. In al-Makarim: From Abi Dharr who said: The Noble Prophet (S) would sit modestly between his
companions and when an outsider came, he could not tell who the Prophet was from among them until
he inquired. So we asked the Holy Prophet (S) to place a seat (for himself) so that the outsiders would
know him when they came. We made for him a seat from clay and he would sit on it and we all sat on
either side of him.69

21. In Majmu’at Warram: It is from the sunnah, when speaking to a group of people, that you do not face
one person from the gathering, rather look at all of them in turn.70

22. Also: He (S) used to stitch his own clothes and mend his own shoes, and the action that he
performed the most in his house was tailoring.71

23. Also: The Holy Prophet (S) never hit a slave – ever, and neither (did he hit) anyone else except in
the way of Allah. He never took revenge for himself except when he would have to apply the prescribed
legal punishments that had been decreed by Allah.72

24. In al-Kafi: From Husayn ibn Abi al-’Ala’ from Abi ‘Abdillah (as) who said: Verily Allah (SwT) did not
send a prophet but that he spoke the truth and returned the property of the people (that was committed
to his trust) to the rightful owners, whether they were virtuous or wicked.73

Note: al-’Ayyashi has narrated this in his Tafsir.74

25. In Majmu’at Warram: From Abi ‘Abdillah (as) who said: “Return what has been committed to your
trust, for verily the Prophet (S) used to return even the needle and thread (to its rightful owner).”75

26. In al-Makarim: From Abi ‘Abdillah (as) who said: The Holy Prophet (S) had promised someone (that
he would meet him) next to a large rock and he said: “I will wait here for you until you come.” Then the
scorching sun became difficult for him to bear, so his companions said to him: “O Prophet of Allah! Why
don’t you come into the shade?” He said: “I promised to meet him right here and if he does not come, he
will be answerable for it.”76

27. In al-Mahasin: From Jabir from Abi Ja’far (as) who said: ‘Ali (as) used to say: We, the Ahl al-Bayt,
have been commanded to feed the needy, give refuge in affliction and to pray while the people sleep.77

Note: This has also been narrated in al-Kafi.78

28. In al-Kafi: From ‘Ubayd ibn Abi ‘Abdillah al-Baghdadi, from the one who told him about it, he said: A
guest came to Abi al-Hasan al-Rid’a (as) and sat with him, speaking with him until part of the night had
passed. Then (suddenly) the lamp dimmed so the man extended his hand in order to fix it, but Abu al-
Hasan (as) prevented him (from doing it) and hastened to fix it himself. Then he said to him: “We are a
community that does not take service from our guests.”79

29. In Amali al-Saduq: From Huraiz ibn ‘Abdillah or someone other than him who said: A group of
people from Jahinah came to Abi ‘Abdillah (as) so he accommodated them as his guests, and when they
wanted to leave, he gave them provisions and escorted them and gave them whatever they needed.
Then he said to his servants: “Leave them and do not assist them (in packing their provisions),” and
when they had finished packing, they came to bid him farewell. They said: “O son of the Prophet of
Allah! You have accommodated us with the best hospitality, then you ordered your servants not to assist
us to be on our way?!” He said: “We the Ahl al-Bayt, do not assist our guests to leave us.”80

30. In al-Kafi: In his narration from ‘Ali ibn Ja’far from his brother (as): When a guest would come to the
Holy Prophet (S), he would eat with him, and he would not stop eating until the guest had stopped
eating.81

31. In al-Ihya of al-Ghazali: It is from the sunnah regarding the guest that he should be accompanied up
to the door of the house.82

32. In al-Kafi: In his narration from Ibn Bukayr from some of our companions who said: Abu ‘Abdillah
(as) sometimes used to offer us ‘al-Furani’ (a kind of round bread that is roasted and then moistened
with milk, clarified butter and sugar) and ‘al-Akhbasah’ (a sweet made of dates and clarified butter) to
eat, and then some bread and oil. It was said to him (as): “If only you would be moderate in your affairs.”
He (as) said: “We only manage our affairs by the command of Allah (SwT); so if He makes us rich, we
become more liberal and if He makes us poor, we become more sparing.”83
33. In Majmu’at Warram: Mas’adah said: I heard Aba ‘Abdillah (as) saying to his companion: “Do not
reproach the one who comes to you out of love and do not castigate him for his evil actions such that he
may become humiliated due to them, for this is not from the akhlaq of the Noble Prophet (S) nor the
akhlaq of those who are close to him.”84

34. In al-Faqih: The Holy Prophet (S) said: “If I was invited to (eat) sheep trotters I would accept and if I
was given a gift of sheep trotters, I would receive it.”85

Note: The second part has also been narrated in al-Kafi.86

35. In al-Mahasin: In his narration from Ma’mar ibn Khallad who said: One of the slaves of Imam al-
Rid’a (as) who was called Sa’d, died. He (as) said (to me): “Advise me of a man who has nobility and is
trustworthy.” I said: “You want me to advise you?!” He (as) said sternly – as if he was angry: “The Holy
Prophet (S) would seek advice from his companions, then he would decide as he wished.”87

36. In al-Ihtijaj: From Abi Muhammad al-’Askari (as) who said: I asked my father ‘Ali ibn Muhammad
(as): “Did the Prophet of Allah (S) debate with the Jews and the polytheists when they obstinately
opposed him and did he argue with them (using proofs and evidence)?” He said: “Yes, many times.”88

Note: This has also been narrated in Tafsir al-’Askari.89

37. In Amali al-Saduq: In his narration from Muhammad ibn Muslim in a hadith from al-Sadiq (as) from
the Holy Prophet (S): The first thing that was forbidden to me by my Lord (SwT) was ... and disputing
with the people.90

38. In al-Bihar from Da’awat al-Rawandi: From Amir al-Mu’minin (as) who said: When the Holy Prophet
(S) was asked (to do) something, if he wanted to do it he would say: “Yes”, and if he did not want to do it
he would remain silent. He would never say “No” to anything.91

39. In al-Makarim: From Anas who said: When we came to the Noble Prophet (S), we would sit around
him in a circle.92

40. Also: From Jabir who said: When the Holy Prophet (S) came out, his companions walked in front of
him and they left his back for the angels.93

41. Also: From Jabir ibn ‘Abdillah in a hadith wherein he mentions His (S) adab in the battlefield: The
Holy Prophet (S) was among the last people (to come into the battlefield). He would urge on the weak
fighter (who had remained behind) and carry him with himself and direct him to the army.94

42. In Majma’ al-Bayan: The Holy Prophet (S) would not look (admiringly) at that which was thought to
be beautiful from this world.95

43. Also: When something made the Holy Prophet (S) sad, he would take to prayer.96
44. Also: He (AS) socialized with the people by his good etiquette but was separated from them by his
heart; his body was apparently with the people but his spirit was with al-Haq (i.e. Allah (SwT)).97

45. In al-Bihar: From Abi al-Hasan al-Bakri in the book al-Anwar: The Noble Prophet (S) used to like
solitude.98

46. In Majma’ al-Bayan: From Umm Salamah who said: The Holy Prophet (S) would neither stand nor
sit, come nor go but that he would say: ‘SubhanAllahi wa Bihamdih. Astaghfirullaha wa Atubu ilayh’
(Glory and praise be to Allah. I seek forgiveness from Allah and turn to Him). So we asked him about
this and he (S) said: “I have been commanded to do it,” then he recited ‘Idha Ja’a Nasrullahi wal Fath’
(Surah al-Nasr).99

47. In al-Bihar, from Kanz al-Karajiki: He (S) said: My Lord asked me to adopt seven things: He asked
me to be sincere in private and in the open, that I should forgive the one who wrongs me, give the one
who deprives me, rebuild the relationship with the one who cuts me off, and that my silence should be in
thought and my observation should be in understanding.100

48. In al-Manaqib: He (S) used to mend his shoes, patch his clothes, open the door (of his house when
someone came), milk the ewe, restrain the camel in order to milk it and grind the wheat (into flour) with
the servant when he became tired.

He would place his own water for ablution (by his bedside) at night. Nobody would walk with a quicker
pace than him. He would not sit leaning on anything. He would assist in the household chores and used
to cut the meat.

When he sat to eat, he would sit with humility, and he would lick his fingers (after eating) and he never
belched – ever. He would accept the invitation of the free man and the slave alike, even if it were only
for the fore leg or trotters (of sheep). He would accept any gift. Even if it was only a small amount of
milk, he would drink it; but he would not accept charity. He would never stare at anyone’s face. He would
get angry for his Lord, not for himself.

He used to tie a stone on his stomach from hunger. He ate whatever was present and did not turn it
away. He did not wear two clothes (at one time). He wore a striped Yemeni garment and (at times) he
wore a fringed woolen garment, and sometimes he wore coarse garments made from cotton and linen.
Most of his clothes were white. He would wear a cap under the turban.

He would put on his shirt from the right side. He had special clothes for Fridays and when he wore new
clothes, he would give his old ones to the needy. He had a cloak that would be folded into two and laid
out wherever he wanted to sit. He used to wear a silver ring on the little finger of his right hand.

He loved watermelons and hated foul odors. He would brush his teeth when performing the ablution.
When he rode on a mount, he would make his servant or someone else sit behind him, and he rode on
whatever mount was available, be it a horse, a mule or a donkey. He would ride on the bridled donkey
without a saddle.

He would (sometimes) walk barefooted, without a cloak, turban or cap. He used to participate in the
funeral procession and would visit the sick in the furthest corners of the city. He would sit with the poor
and eat with them, and would feed them with his own hand. He would honor those who had the best and
most virtuous character. He would be intimate with the respectful people and treated them with affection.
He would keep close ties with his near relatives without giving them undue preference over others,
unless he was commanded (to do so) by Allah.

He would not be harsh towards anyone and would accept the apology of the one who sought pardon
from him. Of all people, he used to smile the most - except when the Qur’an was being revealed to him
and when he was exhorting or admonishing the people. He would sometimes laugh (but) without
guffawing.

He would not eat better food or wear better clothes than his male or female servants. He did not offend
anyone with an insult nor did he curse any woman or servant with an imprecation. The people did not
blame anyone but that he said: “Leave him.” Nobody came to him, whether a freeman or a slave, but
that he would endeavor to meet his (or her) need. He was neither impolite nor discourteous, nor
clamorous in the marketplace. He never responded to evil with evil but rather he would forgive and turn
away. He would start by greeting (with the Salam) whomever he met.

He would bear patiently with whoever came and expressed his needs to him (S) until the person left. He
would never take back his hand from anyone who held it, until the person left his hand himself and when
he met a Muslim he would start with a handshake.

He would neither stand nor sit except by remembering Allah. When someone came to sit with him while
he was praying, he would shorten the prayer and turn to him saying: “Do you need something?” Most of
the time, he would sit placing both his shanks upright (clasping them with his arms). He would sit (in the
first empty space) at the end of the assembly, and he would mostly sit facing the Qiblah.

He would honor the person who came to visit him, sometimes even laying out his cloak for him or giving
him the cushion that he was sitting on. He always spoke the truth - in happiness and in anger.

He used to eat cucumbers with fresh dates and salt. The fruits that he liked the most were watermelons
and grapes, and most of his meals consisted of water and dry dates. He would (sometimes) have dry
dates with milk and he called these ‘the two good nourishments.’ The food that he liked the most was
meat and he would eat ‘Tharid’ (a dish of soup and sopped bread) with meat. He also liked pumpkin.

He would eat the meat of the hunted animals but he would not hunt himself. He (sometimes) used to eat
bread and clarified butter. From the (meat of the) sheep, he liked the foreleg and the shoulder. From the
cooked (foods) he liked the gourd. From the condiments he liked vinegar. From the dates he liked the
‘Ajwah’ (a variety of dates grown in al-Madinah) and from the vegetables he liked endive, chicory and
purslane.101

49. al-Shaykh Abu al-Fattah al-Razi in his Tafsir: He (S) used to say: “O Allah! Make me live in poverty
and die in poverty, and resurrect me in the group of the poor.”102

50. Also: From ‘Abdillah ibn Abi Awfa who said: If someone brought money (to be given) for charity to
the Holy Prophet (S), he would say: “O Allah! Send your blessings on the family of so-and-so.”103

51. In al-Makarim: The Holy Prophet (S) liked optimism and disliked foreboding.104

52. In al-Ja’fariyat: In his narration from ‘Ali (as) who said: If someone spoke a lie in front of the Holy
Prophet (S) he would smile and say: “He is surely speaking something.”105

53. In al-Makarim: From Ibn ‘Abbas who said: When the Noble Prophet (S) spoke something or was
asked about a matter, he would repeat it thrice in order to ensure that it has been clearly understood.106

54. ‘Ali ibn Ibrahim in his Tafsir: When the companions of the Holy Prophet (S) came to him they would
say to him: “Have a good morning and a good evening” - and this was the greeting of the Age of
Ignorance - so Allah revealed:

“And when they come to you they greet you with a greeting that Allah does not greet you with.”
(Surat al-Mujadilah (58): 8)

So the Holy Prophet (S) said to them: “Allah has changed this with something better for us: the greeting
of the people of paradise (which is) ‘As-Salamu ‘Alaykum.’”107

Note: It has been mentioned in the section on his (S) character from al-Saduq in Ma’ani al-Akhbar that
he (S) would hasten to salute (say salam to) whoever met him.108

55. al-Shaykh Abu al-Fattah in his Tafsir: From the Holy Prophet (S) that when someone from among
the Muslims saluted him and said: ‘Salamun ‘Alayka’ he would reply: ‘Wa ‘Alayka al-Salam wa
Rahmatullah.’ And if he said: ‘As-Salamu ‘Alayka wa Rahmatullah’, the Holy Prophet (S) replied: ‘Wa
‘Alayka al-Salam wa Rahmatullahi wa Barakatuh.’ This is how he used to add something more to his
reply to the one who saluted him.109

56. In al-Ja’fariyat: In his narration from ‘Ali (as) who said: When the Noble Prophet (S) was given the
good news of the birth of a baby girl he said: “This is a mercy, and Allah is the Guarantor for her
sustenance.”110

57. Ibn Abi al-Jamhur in Durar al-La’ali: The Holy Prophet (S) said: “I have been commanded to take
charity from the rich from among you and give it to the poor from among you.”111

58. In al-Kafi: In his narration from ‘Abd al-Karim ibn ‘Utbah al-Hashimi in a hadith from Abi ‘Abdillah
(as) who said: The Holy Prophet (S) divided and distributed the charity of the people of the desert
between the (poor) people of the desert and the charity of the people of the city between the (poor)
people of the city.112

Note: This has been narrated in exactly the same way by Ahmad ibn ‘Ali ibn Abi Talib in al-Ihtijaj.113

59. In Makarim al-Akhlaq, quoting from the book al-Nubuwwah: From Ibn ‘Abbas from the Holy Prophet
(S) who said: “I have been educated by Allah, and ‘Ali has been educated by me. My Lord commanded
me to be generous and righteous and forbade me from miserliness and cruelty.”114

60. al-Shaykh Abu al-Fattah in his Tafsir: From Abu Sa’id al-Khudri in a hadith from the Holy Prophet
(S): “When a person asks from us, we will not conceal from him anything that we have.”115

Note: This has also been narrated in Fiqh al-Rid’a.116

61. In al-Ja’fariyat: In his narration from ‘Ali (as) who said: Whenever the Noble Prophet (S) forgot
something he would put his forehead in the palm of his hand and say: ‘Allahumma laka al-Hamd, Ya
Mudhakkir al-Shai wa Fa’ilahu, Dhakkirni ma Nasitu’ (O Allah! All praise be to You, O Reminder of the
thing and its Doer, remind me what I have forgotten).117

62. In Amali al-Saduq: In his narration from Ghayath ibn Ibrahim from al-Sadiq Ja’far ibn Muhammad,
from his father, from his fathers (as) who said: The Holy Prophet (S) said: “Allah (SwT) disliked for me
six qualities and I disliked them for my successors from my descendants and their followers after me:
Playing around in the prayer (i.e. taking it lightly), speaking obscenities while fasting, desiring praise after
giving charity, coming to the masjids in the state of Janabah (ritual impurity), looking into the houses (of
others) and laughing between the graves.”118

63. In Tuhf al-’Uqul: From al-Sadiq (as): Four things are from the akhlaq of the prophets (as):
Righteousness, generosity, patience in times of calamity and standing up for the rights of a believer.119

64. In al-Ja’fariyat: In his narration from ‘Ali (as): The Holy Prophet (S) wore his ring with the stone
facing the inside of his hand and he would look at it often.120

65. In Tafsir al-’Ayyashi: From Sama’ah from Abi ‘Abdillah (as) from his father: The Holy Prophet (S)
used to dislike cutting the date palm at night and harvesting the crop at night.121

66. In al-Mahasin: In his narration from ‘Abdillah ibn al-Qasim al-Ja’fari from his father who said: When
the fruits had ripened, the Holy Prophet (S) ordered that an opening be made in the wall of the garden
(so that others may benefit).122

67. In Qurb al-Isnad: From Abi al-Bukhturi from Ja’far from his father (as) who said: ‘Ali ibn Abi Talib
(as) said: Some people used to come to the Noble Prophet (S) with nothing in their possession, so the
Ansar said: “Why don’t we donate a bunch of dates from every garden for these people!” So this
became the sunnah up to today.123

68. In ‘Awarif al-Ma’arif: Jibra’il (as) said: There is not a house on earth that I have not investigated, and
I have not found anyone more passionate in his giving charity from his possessions than the Prophet of
Allah (S).124

69. In al-Ja’fariyat: In his narration from ‘Ali ibn al-Husayn from his father from ‘Ali (as) who said: When
a beggar would come to the Holy Prophet (S) he would say: “No excuse, no excuse.”125

70. In ‘Awarif al-Ma’arif: From Jabir who said: The Holy Prophet (S) was never asked for something to
which he replied: “No”. Ibn ‘Utaybah said: If he did not have it he would promise to get it.126

71. Also: If he (S) wanted to send a (military) detachment, he would send it early in the morning.127

72. In al-Kafi: In his narration from al-Sakuni from Abi ‘Abdillah (as): When the Noble Prophet (S) sent a
military detachment he would pray for them (to succeed).128

73. In Qurb al-Isnad: From al-Rayyan ibn al-Salt who said: I heard al-Rid’a (as) saying: When the Holy
Prophet (S) dispatched an army he would appoint a commander, then he would send with him one of his
trusted companions to keep an eye and bring back the information to him.129

74. In al-Kafi: In his narration from Mas’adah ibn Sadaqah from Abi ‘Abdillah (as) who said: When the
Holy Prophet (S) wanted to dispatch a contingent, he would instruct the commander to fear Allah (SwT)
with regards to himself and then with regards to all his companions. Then he would say: “Start in the
name of Allah and fight the disbelievers in the way of Allah. Do not be treacherous and do not act
unfaithfully. Do not mutilate the bodies of the dead and do not kill any child or any person who has
secluded himself in the mountains. Do not burn any palm tree and do not flood it with water. Do not cut
any fruit-bearing plant, and do not burn the crop because you never know - you may need it (later). Do
not hamstring any animal, the meat of which is permissible to eat, except for that which you need for
food. When you meet the enemy of the Muslims, invite them to accept one of the three options
(accepting Islam, agreeing to pay the Jizya Tax or turning back), and if they respond to this then accept
it from them and leave them.”130

Note: This has also been narrated in al-Tahdhib, al-Mahasin and al-Da’aim.131

75. In al-Ja’fariyat: In his narration from ‘Ali ibn Abi Talib (as): When the Noble Prophet (S) came fact to
face with the enemy in battle, he would mobilize the foot-soldiers, those on horseback and those riding
on camels, then he would say: “O Allah! You are my Protector and Helper and Guardian. O Allah! By
Your will do I attack and by Your will do I fight.”132

Note: The first part has also been narrated in al-Da’aim.

76. In al-Majma’: Qatadah said: When the Holy Prophet (S) witnessed a battle he said: “My Lord! Judge
with the Truth.”133

77. In Nahj al-Balagha: In his (as) letter to Mu’awiyah: When the fighting became fierce and the people
began to retreat, the Holy Prophet (S) would send members of his family to the forefront and through
them the companions would be protected from the attacks of the swords and spears.134

78. In al-Manaqib: In the hadith of the allegiance of Ma’mun, from al-Rid’a (as): “This is how the Holy
Prophet (S) took the allegiance from the people,” then he (as) took their allegiance by placing his hand
over their hands.135

79. In al-Ja’fariyat: In his narration from ‘Ali (as) who said: The Holy Prophet (S) would not touch the
hands of women, so when he wanted to take their pledge of allegiance, he brought a bowl of water then
he dipped his hands in it and then removed them. He then said: “Dip your hands in it and you will have
pledged your allegiance.”136

Note: Ibn Sha’bah has also narrated it in Tuhf al-’Uqul.137

80. In al-Da’aim: From the Noble Prophet (S) that from among the conditions he would make when
taking the pledge of allegiance from women was that they would not talk with men except for those who
were mahram for them.138

81. In Jami’ al-Akhbar: From Ibn ‘Abbas who said: When the Holy Prophet (S) saw someone who
impressed him, he said: “Does he have a profession (by which he earns his living)?” If they said: “No”,
he (S) would say: “He has fallen in my eyes.” Someone asked: “How is that O Prophet of Allah?” He
replied: “Because if a believer does not have a profession, he uses his religion (to earn his
livelihood).”139

82. In Da’aim al-Islam: From Abi ‘Abdillah (as) who said: “Giving loans and accommodating guests is
from the sunnah.”140

83. In Majma’ al-Bahrain: When the Holy Prophet (S) got bad dirhams (silver coins) in a loan, he repaid
it with good ones.141

84. In Tafsir al-’Ayyashi: From Abi Jamilah, from some of his companions, from one of the two infallibles
who said: The Holy Prophet (S) said: “Allah (SwT) revealed to me that I should love four (people): ‘Ali,
Aba Dharr, Salman and Miqdad.”142

Note: al-Tabari has narrated this in the book al-Imamah.143

85.In the book of Ja’far ibn Muhammad ibn Shuraih al-Hadhrami: From Jabir who said: Abu Ja’far (as)
said: The Prophet of Allah (S) said: Jibra’il came to me and said: “Allah (SwT) commands you to love ‘Ali
and to instruct others to love and befriend him.”144
86. Also: From ‘Abdillah ibn Talhah al-Nahdi from Abi ‘Abdillah (as): The Holy Prophet (S) said: “My
Lord commanded me to adopt seven qualities: Love for the poor and closeness to them; that I should
recite ‘La Hawla wa La Quwwata illa Billah’ (There is no might and no power but Allah) often; that I
should keep in contact with my close relatives even if they cut me off; that I should look at those who are
below me and not look at those who are above me; that in the way of Allah, I should not be affected by
the reproach of the one who reproaches; that I should speak the truth even if it is bitter and that I should
not ask anyone for anything.”145

87. In ‘Awarif al-Ma’arif: From the Noble Prophet (S): If you are able to start a new day and end it
without having hatred in your heart towards anyone then do so. This is from my sunnah, and the one
who makes alive my sunnah is has made me alive, and the one who makes me alive is (going to be)
with me in paradise.146

88. When a community came to the Holy Prophet (S) with their charity he said: “O Allah! Send your
blessings on the family of so-and-so.”147

89. Al-Hasan (as) said: “Whenever the ‘Ashab al-Ukhdud’ (Makers of the Pit) were mentioned in the
presence of the Holy Prophet (S), he would seek refuge with Allah from the severity of the
chastisement.”148

90. The Noble Prophet (S) came out to the people with Amir al-Mu’minin (as) for the prayer and also on
the day when he warned his relatives (in order to declare that he was the lawful successor).149

91. When Halima (the wet-nurse of the Prophet) came to the Holy Prophet (S) he honored her and after
the Hijrah, the Prophet of Allah (S) used to send her clothes as gifts until she passed away after the
conquest of Khaibar.150

92. He (S) said: “There has been no prophet but that he had tended sheep.” Someone said: “Including
you, O Prophet of Allah?” He (S) said: “Including me.”151

93. Abu Dawud narrated: The Holy Prophet (S) had a hundred sheep and he did not want more.
Whenever a lamb was born, he would slaughter a sheep in its place.152

94. In al-Bihar: From al-Sadiq (as) who said: “We are a community that asks Allah for what we love for
the ones we love, so He bestows it to us. If He loves that which we dislike for the ones we love, we are
pleased with it.”153

95. From al-Kafi: In his narration from Ma’mar ibn Khallad, from al-Rid’a (as) who said: The Holy
Prophet (S) would start the day by asking his companions: “Are there glad tidings?” And by this he
meant dreams.154

96. In al-Mustatraf: When news of a person reached the Holy Prophet (S), he did not say: “What a state
is so-and-so in!” rather he would say: “What a state are the people in! They are speaking thus”.. So as
not to humiliate anyone.155

97. In the Kashkul of al-Shaykh al-Baha’i from al-Ihya in Kitab al-’Uzlah: The Master of the Messengers
(S) used to buy a thing and carry it himself so his companion would say to him: “Give it to me to carry O
Prophet of Allah!” and he would say: “The owner of the merchandise is more duty-bound to carry it.”156

98. In al-Majma’: From Muqatil: When Surah al-Nasr was revealed, he (S) recited it to his companions
and they became happy and rejoiced, but when al-’Abbas heard it, he cried, so he (S) asked: “What has
made you cry O uncle?” He said: “I think you have announced your own death O Prophet of Allah!” He
(S) said: “It is as you say.” And he lived for two years after this and was not seen laughing or rejoicing
even once.157

99. In al-Mizan: It has been narrated by both the sects that the Noble Prophet (S) used to argue
positively and would instruct others to do the same. He would forbid foreboding, instructing the people to
ignore it and to put their trust in Allah (SwT).158

100. The Holy Prophet (S) never used to forebode, and he would argue positively. When he had left for
Madinah, the Quraysh kept a reward of a hundred camels to the one who would capture him and bring
him back to them. So Buraydah rode out with seventy of his followers from the Bani Sahm and met with
the Prophet of Allah (S) and the Holy Prophet (S) asked him: “Who are you?” He said: “I am Buraydah”,
so the Holy Prophet (S) turned to Abi Bakr and said: “O Abu Bakr! Our matter has become easy and
better”. Then he (S) said: “What tribe are you from?” He replied: “From Aslam”. He (S) said: “We have
safety (salam)”. He (S) then asked: “From which family?” He said: “From Bani Sahm”. He (S) said: “May
you receive your good portion (sahm)”.

Then Buraydah asked the Holy Prophet (S): “Who are you?” He replied: “I am Muhammad ibn ‘Abdillah
the Prophet of Allah.” Buraydah said: “I bear witness that there is no god but Allah and I bear witness
that Muhammad is his servant and messenger.” Buraydah and all those who were with him became
Muslims. The next day (when they were near Madinah), Buraydah told the Noble Prophet (S): “Do not
enter Madinah except with a flag ...”159

101. In al-Majma’: The Holy Prophet (S) used to dislike that there should be any foul smell coming from
him because the angels used to visit to him.160

102. From Ikmal al-Din: In his narration from al-Sayrafi in a lengthy hadith from al-Sadiq (as)
(Regarding the verse :)

“He said: ‘Indeed I desire to marry you to one of these two daughters of mine, on condition that
you hire yourself to me for eight years. And if you complete ten, that will be up to you, and I do
not want to be hard on you. God willing, you will find me to be one of the righteous.” (Surat al-
Qasas: 27)
It is narrated that he fulfilled the more complete of the two terms (i.e. ten years) because the prophets
(as) do not perform an action but that they do it with excellence and completion.161

103. In al-Kafi: In his narration from Aban from Abi ‘Abdillah (as) in a hadith on the conditions of the
pledge of allegiance for the women, he (as) said (to them): “Do not slap your cheeks and do not scratch
you faces. Do not pull out your hair and do not tear the front of your garments. Do not blacken your
clothes and do not cry out with screams (in times of adversity).”162

104. The Holy Prophet (S) would debate with the Jews and the polytheists if they rebuked him and he
would confute them.163

105. In al-Kafi: In his narration from al-Rayyan ibn al-Salt who said: I heard al-Rid’a (as) saying: Allah
did not send any prophet but with the forbidding of wine and the affirmation of (the belief in) al-Bada’164
with respect to Allah (SwT).165

106. In al-Kafi: In his narration from Ma’mar ibn Khallad who said: I asked Abi al-Hasan al-Rid’a (as):
“Should I supplicate for my parents (only) if they know (and follow) the truth?” He (as) said: “Supplicate
for them and be kind to them, and if they are alive and do not follow the truth, then guide them to it. For
the Prophet of Allah (S) said: Allah (SwT) sent me with mercy not with recalcitrance (of a child towards
his parents).”166

1. al-Kafi 2:102
2. ‘Ilal al-Shara’i: 560
3. Irshad al-Qulub: 115
4. Makarim al-Akhlaq: 34
5. Amali al-Saduq: 68 al-Majlis al-Sabi` `Ashar, ‘Ilal al-Shara’i: 130, ‘Uyun Akhbar al-Rid’a 2:81, al-Khisal: 271
6. Quoting from it in al-Mustadrak 8:364
7. al-Faqih 1:320 Hadith no. 937, ‘Ilal al-Shara’i: 366
8. al-Kafi 2:648 and 5:535, al-Mustadrak 8:373
9. al-Faqih 3:469
10. Mishkat al-Anwar: 197
11. al-Kafi 2:661, Makarim al-Akhlaq: 26, al-Mustadrak 7:400, Fayd’ al-Qadir 5:85/145/233
12. Meaning that he would be considerate of those praying in the congregation behind him and would not prolong the
prayer. (Tr.)
13. Makarim al-Akhlaq: 23
14. al-Kafi 2:671, al-Mustadrak 8:437, Makarim al-Akhlaq: 17 and 23
15. al-Kafi 4:15
16. Tafsir al-’Ayyashi 1:204 – Surat Ale ‘Imran (3)
17. Makarim al-Akhlaq: 21
18. al-Kafi 2:663, Makarim al-Akhlaq: 21
19. al-Mustadrak 8:408, Manaqib Ale Abi Talib 1:147, ‘Awarif al-Ma’arif: 133, Kashf al-Ghummah 1:9
20. al-Kafi 2:663, Manaqib Ale Abi Talib 1:149, Bihar al-Anwar 16:259
21. Bihar al-Anwar 16:294
22. al-Kafi 2:661, Makarim al-Akhlaq: 26, al-Mustadrak 8:406
23. Makarim al-Akhlaq: 25
24. Ibid., 22
25. al-Mustadrak 9:7, Ihya ‘Ulum al-Din 2:365
26. Makarim al-Akhlaq: 17
27. Makarim al-Akhlaq: 19
28. Makarim al-Akhlaq: 16, and Ibn Abi Firas has narrated it in his Majmu’ah: 46, as has al-Suhrawardi in ‘Awarif al-
Ma’arif: 224 (and in these two books `for ten years` is mentioned instead), Fayd’ al-Qadir 5:152
29. Ihya ‘Ulum al-Din 2:365
30. Ibid., 2:381
31. Ibid., 2:366
32. Ibid.
33. See Surat al-Mursalat (77): 1 (Tr.)
34. Ihya ‘Ulum al-Din 2:379, Sahih Muslim 4:1803
35. al-Kafi 4:55, Tafsir al-’Ayyashi 2:289, no. 59, Tuhf al-’Uqul: 351 – Surat al-Isra`: 29
36. al-Kafi 5:143, Kamal al-Din wa Tamam al-Ni’mah 1:165, Fayd’ al-Qadir 5:195, al-Khisal: 62, no. 88, Amali al-Tusi
1:231, Tafsir al-’Ayyashi 2:93, no. 75, Basharat al-Mustafa: 765, Da`aim al-Islam 1:246/258/259, al-Mustadrak 7:122
37. al-Kafi 5:314 and 8:147, al-Iqbal: 283
38. al-Iqbal: 281
39. al-Kafi 2:662, Makarim al-Akhlaq: 26, al-Mustadrak 8:403
40. Mishkat al-Anwar: 204
41. ‘Awali al-La`ali 1:141, al-Mustadrak 9:159
42. al-Kafi 5:518, al-Faqih 3:468, Makarim al-Akhlaq: 230
43. Manaqib Ale Abi Talib 1:124
44. Majmu’at Warram: 23
45. al-Kafi 1:23 and 8:223
46. al-Mahasin: 195, Amali al-Saduq: 341, Tuhf al-’Uqul: 37
47. Amali al-Tusi 2:135
48. al-Kafi 2:117, Mishkat al-Anwar: 177
49. Tuhf al-’Uqul: 48, al-Khisal: 82, Ma’ani al-Akhbar: 184
50. al-Mahajjat al-Bayd’a` 4:120
51. Majmu’at Warram: 89
52. Tuhf al-’Uqul: 38
53. Amali al-Saduq: 238
54. al-Kafi 8:8, Tuhf al-’Uqul: 315
55. Irshad al-Qulub: 133, Tuhf al-’Uqul: 9
56. al-Mahajjat al-Bayd’a` 4:119, Fayd’ al-Qadir 2:110-120
57. Amali al-Saduq: 223
58. Kashf al-Riba: 119, ‘Arba`in Hadithan of Ibn Zahra al-Halabi: 82
59. Makarim al-Akhlaq: 20
60. Manaqib Ale Abi Talib 1:144, Majma’ al-Bayan 8:360 – Surat al-Ahzab.
61. Kashf al-Ghummah 1:10
62. Da`aim al-Islam 2:106
63. Majmu’at Warram: 29
64. Manaqib Ale Abi Talib 1:147
65. Ihya ‘Ulum al-Din 2:378
66. Makarim al-Akhlaq: 17
67. Misbah al-Shari’ah: 140, al-Kafi 6:276, al-Ja’fariyat: 193
68. Misbah al-Shari’ah: 155
69. Makarim al-Akhlaq: 16
70. Majmu’at Warram: 26
71. Ibid., 34
72. Ibid., 278
73. al-Kafi 2:104, Miskat al-Anwar: 171, al-Mustadrak 8:455
74. Tafsir al-’Ayyashi 1:251 – Surat al-Nisa
75. Majmu’at Warram: 10, al-Kafi 2:636
76. Makarim al-Akhlaq: 24, in another hadith: he waited there for three days.
77. al-Mahasin: 387
78. al-Kafi 4:50
79. Ibid., 6:283
80. Amali al-Saduq: 437
81. al-Kafi 6:286
82. Ihya ‘Ulum al-Din 2:18
83. al-Kafi 6:280
84. Majmu’at Warram: 383, al-Kafi 7:150
85. al-Faqih 3:299, Da`aim al-Islam 2:107 and 325, al-Mustadrak 16:237
86. al-Kafi 5:141
87. al-Mahasin: 601
88. al-Ihtijaj 1:26
89. Tafsir al-Imam al-’Askari : 530
90. Amali al-Saduq: 339
91. Bihar al-Anwar 93:327
92. Makarim al-Akhlaq: 22
93. Ibid.
94. Makarim al-Akhlaq: 20
95. Majma’ al-Bayan 6:345 – Surat al-Hijr (15)
96. Majma’ al-Bayan 6:347 – Surat al-Hijr (15)
97. Majma’ al-Bayan 1:333 – Surat al-Qalam (68)
98. Bihar al-Anwar 41:16
99. Majma’ al-Bayan 10:554 – Surat al-Nasr (110)
100. Bihar al-Anwar 77:170, Tuhf al-’Uqul: 36
101. Manaqib Ale Abi Talib 1:147
102. al-Nuri has quoted this in al-Mustadrak 7:203, Fayd’ al-Qadir 2:103
103. al- Nuri has quoted this in al-Mustadrak 7:136
104. Makarim al-Akhlaq: 350
105. al-Ja’fariyat: 169
106. Makarim al-Akhlaq: 20
107. Tafsir al-Qummi 2:355 – Surat al-Mujadilah
108. Ma’ani al-Akhbar: 81
109. al-Nuri quotes this in al-Mustadrak 8:371
110. al-Ja’fariyat: 189
111. We do not have this reference.
112. al-Kafi 5:27
113. al-Ihtijaj: 364
114. Makarim al-Akhlaq: 17
115. al-Nuri has quoted this in al-Mustadrak 7:223
116. Fiqh al-Imam al-Rid’a: 365
117. al-Ja’fariyat: 217
118. Amali al-Saduq: 60, al-Mahasin: 10, al-Tahdhib 4:195
119. Tuhf al-’Uqul: 375
120. al-Ja’fariyat: 185
121. Tafsir al-’Ayyashi: 379 – Surat al-An’am (6)
122. al-Mahasin: 528
123. Qurb al-Isnad: 66
124. ‘Awarif al-Ma’arif: 239
125. al-Ja’fariyat: 57
126. ‘Awarif al-Ma’arif: 239
127. Ibid., 126
128. al-Kafi 29:5
129. Qurb al-Isnad: 148
130. al-Kafi 5:29
131. Tahdhib al-Ahkam 6:138, al-Mahasin: 355, Da’aim al-Islam 1:369
132. al-Ja’fariyat: 217
133. Majma’ al-Bayan 7:68 – Surat al-Anbiya` (21)
134. Nahj al-Balaghah: 368
135. Manaqib Ale Abi Talib 4:364
136. al-Ja’fariyat: 80
137. Tuhf al-’Uqul: 457
138. Da’aim al-Islam 2:214
139. Jami’ al-Akhbar: 390, al-Mustadrak 13:11
140. Da’aim al-Islam 2:489, al-Mustadrak 13:395
141. Majma’ al-Bahrain 5:439
142. Tafsir al-’Ayyashi 1:328 – Surat al-Ma`idah (5)
143. We did not find this, and we found it in al-Ikhtisas: 9-13
144. al-Usul al-Sittata ‘Ashar: 62
145. Ibid., 75
146. ‘Awarif al-Ma’arif: 47
147. al-Durr al-Manthur 3:275 – Surat al-Tawbah (9)
148. Bihar al-Anwar 14:443
149. al-Sirah al-Nabawiyyah of Ibn Hashim 1:229
150. Bihar al-Anwar 15:384
151. Ibid., 64:117
152. Ibid., 64:116
153. Ibid., 82:133
154. al-Kafi 8:90
155. al-Mustatraf 1:116
156. al-Kashkul li al-Shaykh al-Baha`i 2:308
157. Majma’ al-Bayan 10:554 – Surat al-Nasr (110)
158. Tafsir al-Mizan 6:119 – Surat al-Ma`idah (5)
159. Bihar al-Anwar 19:40
160. Majma’ al-Bayan 10:313 – Surat al-Tahrim (66)
161. Kamal al-Din wa Tamam al-Ni’mah 1:151
162. al-Kafi 5:527
163. Bihar al-Anwar 9:269, quoting from Tafsir al-Imam al-’Askari 
164. That Allah (SwT) may change a previously decreed result to another. (Tr.)
165. al-Kafi 1:148
166. Ibid., 2:159
Chapter 3: On Cleanliness and the Rules of
Beautification

1. In al-Makarim: When the Holy Prophet (S) used to wash his head and beard; he would wash them
with ‘Sidr’ (Lotus jujube).1

2. In al-Ja’fariyat: In his narration from Ja’far ibn Muhammad, from his fathers, from ‘Ali (as) who said:
The Holy Prophet (S) used to comb his hair and would mostly comb it with water saying: “Water is
enough of a perfume for a believer.”2

3. From al-Saduq in al-Khisal: Narrated from ‘Abd al-Rahman ibn al-Hajjaj from Abi ‘Abdillah (as) in
(his explanation about) the words of Allah (SwT)

“Put on your adornment on every occasion of prayer” (Surat al-A’raf (7): 31)

he said: “(It is) the combing of hair, for combing hair brings sustenance, improves the hair, fulfills the
need, increases virility and stops phlegm. The Noble Prophet (S) used to comb below his beard forty
times and from above it seven times and he would say: This increases the intellect and stops phlegm.”3

Note: This has been narrated by al-Fattal in al-Rawd’a with an incomplete chain.4

4. In al-Kafi: Narrated from al-Sakuni from Abi ‘Abdillah (as) who said: The Holy Prophet (S) said: “It is
the sunnah to trim the moustache until a little above the edge of the upper lip.”5

5. In al-Faqih: The Holy Prophet (S) said: “The Magicians cut off their beards and let their moustaches
grow long, whereas we cut off out moustaches and let our beards grow.”6

6. Also: It has been narrated: Burying hair, nails and blood is from the sunnah.7

7. In al-Kafi: Narrated from Ibn ‘Uqbah from his father from Abi ‘Abdillah (as) who said: “Clipping nails is
from the sunnah.”8

8. In al-Faqih: In his narration from Muhammad ibn Muslim who asked Aba Ja’far (as) about the dying of
hair, so he said: “The Prophet of Allah (S) used to dye his hair and here is some of his (dyed) hair which
we have in our possession.”9

9. Also: He said: The Holy Prophet (S) and Husayn ibn ‘Ali and Abu Ja’far Muhammad ibn ‘Ali  used to
dye their hair with ‘Katm’ (a type of dye made from a special plant) and ‘Ali ibn al-Husayn (as) used to
dye his hair with henna and Katm.10

10. In al-Makarim: The Holy Prophet (S) would depilate the hair from his body. Someone would do this
for him up to his waist-wrap and he would do the rest himself.11

11. In al-Kafi: From Hudhaifah ibn Mansur who said: I heard Aba ‘Abdillah (as) saying: The Noble
Prophet (S) would depilate the pubic hair and the hair under the private parts every Friday.12

12. From al-Fattal in Rawd’at al-Wa’id’in: Abu ‘Abdillah (as) said: The sunnah regarding the use of a
depilatory is to use it once every fifteen days. The one who has passed twenty days (because of not
having money) should take a loan, to which Allah (SwT) will be the Guarantor, and depilate. The one
who passes forty days without depilating (the excess body hair) is neither a believer not a disbeliever,
and there is no dignity in this.13

13. In al-Faqih: ‘Ali (as) said: Removal of hair from the armpits eliminates bad odor and is hygienic. It is
a sunnah which the virtuous one (S) instructed (his followers to perform).14

14. In al-Kafi: Narrated from Salim al-Fazari from someone from Abi ‘Abdillah (as) who said: The Holy
Prophet (S) would apply kohl with collyrium (to both his eyes) when he went to his bed, one after the
other.15

15. Also: Narrated from Zurarah from Abi ‘Abdillah (as) who said: The Holy Prophet (S) used to apply
kohl to his eyes before going to sleep, four times in the right eye and three times in the left.16

16. In al-Makarim: He said: The Holy Prophet (S) used to apply kohl in his right eye three times and in
the left twice ... and he had a container of kohl which he used at night. The kohl that he used was made
from collyrium.17

17. From al-Husayn ibn Bastam in Tibb al-A’immah: Narrated from ‘Abdillah ibn Maimun from Abi
‘Abdillah (as) who said: The Holy Prophet (S) had a kohl container from which he would take kohl every
night and apply it thrice to both eyes before going to sleep.18

Note: The difference in the number of applications (of kohl) alludes to the difference in his (S) action at
different times. The sunnah is the very action of applying kohl before going to sleep without doing it a
specific number of times.19

18. In al-Faqih: al-Sadiq (as) said: Four (actions) are from the akhlaq of the prophets: Applying
perfume, shaving (the head) with a razor, removal of body hair with depilatory and being intimate with
one’s wife frequently.20

Note: There are numerous similar traditions. Some have already been mentioned and others will be
mentioned in the coming sections.

19. In al-Kafi: Narrated from ‘Abdillah ibn Sinan from Abi ‘Abdillah (as) who said: The Noble Prophet (S)
had a container of musk and when he performed ablution he would take it with his wet hands. When he
came out everyone knew that it was the Prophet of Allah (S) because of his scent.21
20. In al-Makarim: He (S) would never be offered any perfume but that he would take it and apply some
on himself and would say: “It has a good scent that is easy on the wearer.” If he did not wish to apply it,
he would just put (the tip of) his finger in the perfume and take a little from it.22

21. Also: He (S) would burn the incense of ‘Ud al-Qamari’ (a special type of incense).23

22. In Dhakhirat al-Ma’ad: Musk was the perfume that he (S) loved the most.24

23. In al-Kafi: Narrated from Ishaq al-Tawil al-’Attar from Abi ‘Abdillah (as) who said: The Holy Prophet
(S) would spend more on perfume than he would spend on food.25

24. Also: Narrated from Abi Basir from Abi ‘Abdillah (as) who said: Putting perfume on the moustache is
from the akhlaq of the prophets and a (way of showing) respect to the two angels who record your
deeds.26

25. Also: Narrated from al-Sakan al-Khazzaz who said: I heard Aba ‘Abdillah (as) saying: “It is a must
for every believer to clip his nails, trim his moustache and apply some perfume every Friday. When it
was Friday and the Holy Prophet (S) did not have any perfume, he would ask for some of his wives’
perfume cream, which he mixed with water and put on his face.”27

26. In al-Faqih: When it was Friday, if the Holy Prophet (S) did not have any perfume, he would ask for
a cloth that had been dyed with saffron and he would sprinkle it with some water and then rub his hands
on it and wipe his face with it.28

27. In al-Kafi: Narrated from Ishaq ibn ‘Ammar from Abi ‘Abdillah (as) who said: When perfume was
brought for the Holy Prophet (S) on the day of Fitr, he would start by giving some to his wives (before
using it himself).29

28. Also: Narrated from ‘Isa ibn ‘Abdillah, from his father, from his grandfather, from ‘Ali (as) who said:
The Noble Prophet (S) would never turn down perfume and sweets.30

29. From al-Ghazali in al-Ihya, in his recounting the akhlaq of the Holy Prophet (S): He loved perfume
and disliked foul odors.31

Note: From the numerous different narrations it can be seen that he (S) used to use a variety of different
types of perfumes.

30. In al-Makarim: He said: The Holy Prophet (S) used to like applying oil on his hair and disliked dusty
disheveled hair. He would say: “Applying oil removes distress.”32

31. Also: He would apply different types of oil, and he would start by putting oil on his head before his
beard, saying: “The head before the beard.”33

32. Also: He would oil his hair with oil of the violet and would say: “It is the best of oils.”34
33. Also: When he applied oil, he would start with his eyebrows, then his moustache, then he would put
some in his nose and smell it, then he would apply the oil on his head.35

34. Also: He would apply oil on his eyebrows to get relief from a headache. He applied different oil on
his moustache from the one he used for his beard.36

Addendum to this Chapter

1. In Tuhf al-’Uqul: From al-Rid’a (as): Good hygiene is from the akhlaq of the prophets.37

2. In al-Faqih: al-Sadiq (as) said: Four (actions) are from the sunnah of the messengers: Applying
perfume, brushing teeth, (being close to) women and (using) henna.38

3. In al-Da’aim: The Holy Prophet (S) would use perfume so much that it would change the color of his
beard and hair to yellowish color.39

Note: There is a similar narration in Qurb al-Isnad.40

4. In al-Makarim: The Holy Prophet (S) used to comb his hair with the ‘Midra’ (a type of comb) ... and he
would sometimes comb his beard twice in one day. He would put the comb under his pillow after
combing his hair with it.41

5. In al-Kafi: In his narration from Amr ibn Thabit from Abi ‘Abdillah (as): I said (to him): “They narrate
that parting the hair is from the sunnah.” [He (as) said: “From the sunnah?”] I said: “They claim that the
Noble Prophet (S) parted his hair.” He said: “The Holy Prophet (S) did not part his hair and the prophets
(as) never kept their hair in this way.”42

Note: This hadith has also been narrated in al-Makarim.43

6. Also: From Ayyub ibn Harun: I asked Aba ‘Abdillah (as): “Did the Holy Prophet (S) part his hair?” He
said: “No, because if the Holy Prophet’s (S) hair became long, it would reach his earlobes (and he would
never let it grow more than that).”44

Note: al-Tabarsi has narrated this in al-Makarim.45

7. In the book al-Ta’rif of al-Safwani: When cutting his hair, he (S) would start from the front part of his
head, as this is from the sunnah of the prophets (as).46

Note: Zayd al-Narsi has narrated it in his Asl, from Abi al-Hasan (as).47

8. In al-Kafi: In his narration from Abi Basir who said: I asked Aba ‘Abdillah (as): “Is the parting of hair
from the sunnah?” He said: “No.” I said: “Did the Holy Prophet (S) ever part his hair?” He said: “Yes.” I
said: “How is it that the Noble Prophet (S) parted his hair yet it is not from the sunnah?” He said: “If one
goes through what the Holy Prophet (S) went through then let him part his hair as the Holy Prophet (S)
parted his hair. It is only then that he has practiced the sunnah of the Holy Prophet (S) otherwise he has
not.” I said: “How is this?” He said: “When the Holy Prophet (S) was turned away from the Ka’ba despite
having already brought a sacrifice and worn the Ihram, Allah (SwT) showed him the vision that He
informed him about in His book, when He said:

“Certainly God has fulfilled His Apostle’s vision in all truth: You will surely enter the Sacred
Masjid, God willing, in safety, with your heads shaven or hair cropped, without any fear. So He
knew what you did not know, and He assigned [you] besides that a victory near at hand.” (Surat
al-Fath (48): 27)

Thus the Noble Prophet (S) knew that Allah would fulfill for him what He had shown him. It was after this
that he let the hair on his head grow long when he wore the Ihram, waiting to shave it off in the Haram
(in Makkah) as Allah (SwT) promised him. After he had shaved it, he did not let his hair grow again and
he had not done so before this either.”48

9. Also: In his narration from Hafs al-A’war who said: I asked Aba ‘Abdillah (as) about dying the beard
and the head – is it from the sunnah? He said: “Yes”.49

Note: al-Tabarsi has narrated this in al-Makarim.50

10. In al-Khisal: From ‘Aishah: The Holy Prophet (S) would order the burying of seven things from the
human being: the hair, nails, blood, menstrual blood, placenta (after pregnancy), teeth and the clots (of
miscarriage).51

11. In al-Kafi: In his narration from ‘Abdillah ibn Abi Ya’fur who said: We were in Madinah discussing
with Zurarah about the plucking and shaving of armpit hair. I said: “Shaving it off is better.” Zurarah said:
“Plucking it out is better.” So we sought permission to meet with Abi ‘Abdillah (as) and he permitted us
to see him. He was in the bathhouse at the time, depilating his armpits. I said to Zurarah: “Does this
suffice (as evidence that I am right)?” He said: “No, maybe he did this whereas it may not be permissible
for me to do this.” He (as) said: “What is going on with you (two)?” So I replied: “Zurarah was debating
with me regarding the plucking out and shaving of (hair from) the armpits. I said that shaving it is better
and he said that plucking it out is better.” He (as) said: “You have arrived at the sunnah and Zurarah has
missed it. Shaving is better than plucking out (the hair) and depilating it is better than shaving it.”52

Note: al-Shaykh al-Saduq narrated this in al-’Ilal.53

12. Also: In his narration from Yasir from Abi al-Hasan (as) who said: The Holy Prophet (S) said: My
beloved Jibra’il said to me: “Apply perfume on alternative days and you must apply perfume every Friday
without fail.”54

13. In al-Makarim: The Holy Prophet (S) said to ‘Ali (as): “O ‘Ali! You must apply perfume every Friday
as this is from my sunnah. Good deeds will be written for you as long as the scent (of the perfume) is
present from you.”55

14. Also: From Anas who said: When the Holy Prophet (S) was given an aromatic plant, he would smell
its scent and return it, except for the Marjoram which he would not return.56

15. In al-Bihar from Risalah al-Shahid al-Thanii: He (S) would clip his nails and trim his moustache on
Fridays before coming out for the Friday prayer.57

16. al-Shaykh Fakhr al-Din in al-Muntakhab, in a hadith from a Christian man: I asked some of his (S)
companions: “What is the gift he prefers the most?” They said: “Perfume is what he likes more than
anything else and he has a special relish for it.”58

17. In al-Khisal: In his narration form al-Hasan ibn al-Jahm who said: Abu al-Hasan Musa ibn Ja’far
(as) said: Five things are from the sunnah concerning the head and five concerning the body. As for the
sunnah concerning the head, they are: brushing the teeth, trimming the moustache, combing the hair,
rinsing the mouth and clearing the nostrils. The ones concerning the body are: circumcision, shaving off
the pubic hair, removing hair from the armpits, clipping the nails and cleaning one self of all impurities
after visiting the toilet.59

18. Fiqh al-Rid’a (as): Be careful to practice the sunnah of Friday, and these are seven: intimacy with
the wife, washing the head and beard with marsh mallow, trimming the moustache, clipping the nails,
changing clothes and applying perfume.60

19. Al-Shahid al-Thani in Risalat A’mal Yawm al-Jumu’ah: He (S) used to clip his nails and trim his
moustache on Friday before coming to the (Friday) prayer.61

20. Ja’far ibn Ahmad in the book ‘al-’Arus’: From the Noble Prophet (S) who said: My beloved Jibra’il
said to me: “Apply perfume on alternative days, and on Fridays it is a must (to do so).”62

21. Also: From Abi ‘Abdillah (as) who said: It is from the sunnah to send salutations (salawat) on the
Holy Prophet and his progeny every Friday one thousand times, and on other days a hundred times.63

Note: al-Shaykh al-Tusi has narrated this in al-Tahdhib in his narration from ‘Umar ibn Yazid from Abi
‘Abdillah (as).64

1. Makarim al-Akhlaq: 32,

2. al-Ja’fariyat: 156
3. al-Khisal: 268, Makarim al-Akhlaq: 70
4. Rawd’at al-Wa’id’in: 308
5. al-Kafi 6:487, Tuhf al-’Uqul: 100, Makarim al-Akhlaq: 67, al-Khisal: The Four Hundred Hadith
6. al-Faqih 1:130, Makarim al-Akhlaq: 67
7. al-Faqih 1:128
8. al-Kafi 6:490
9. al-Faqih 1:122, Makarim al-Akhlaq: 84
10. al-Faqih 1:122, Makarim al-Akhlaq: 80
11. Makarim al-Akhlaq: 35
12. al-Kafi 6:507
13. Rawd’at al-Wa’id’in: 308, al-Kafi 6:506, al-Faqih 1:119
14. al-Faqih 1:120, al-Khisal: The Four Hundred Hadith, Makarim al-Akhlaq: 60
15. al-Kafi 6:493, Makarim al-Akhlaq: 46-47
16. al-Kafi 6:495
17. Makarim al-Akhlaq: 34, Collyrium is a certain stone that is used as kohl.
18. Tibb al-A`immah: 83
19. Bihar al-Anwar 76:95
20. al-Faqih 1:131, Makarim al-Akhlaq: 63, Tuhf al-’Uqul: 442
21. al-Kafi 6:515, Makarim al-Akhlaq: 42
22. Makarim al-Akhlaq: 34
23. Ibid.
24. We did not find this in Dhakhirat al-Ma’ad, however al-Kulayni has narrated this in al-Kafi 6:515
25. al-Kafi 6:512, Makarim al-Akhlaq: 43
26. al-Kafi 6:510, Makarim al-Akhlaq: 42
27. al-Kafi 6:511
28. al-Faqih 1:465
29. al-Kafi 4:170
30. Ibid., 6:513
31. Ihya ‘Ulum al-Din 2:358
32. Makarim al-Akhlaq: 34
33. Ibid.
34. Ibid.
35. Ibid.
36. Ibid.
37. Tuhf al-’Uqul: 442
38. al-Faqih 1:52, Makarim al-Akhlaq: 49, al-Ja’fariyat: 16, Da`aim al-Islam 1:119, Lubb al-Lubab 2:531
39. Da`aim al-Islam 2:166
40. Qurb al-Isnad: 70
41. Makarim al-Akhlaq: 33
42. al-Kafi 6:486
43. Makarim al-Akhlaq: 71
44. al-Kafi 6:485
45. Makarim al-Akhlaq: 70
46. al-Ta’rif: 4
47. al-Usul al-Sittata ‘Ashar: 56
48. al-Kafi 6:486
49. Ibid., 6:481
50. Makarim al-Akhlaq: 83
51. al-Khisal: 340
52. al-Kafi 6:508
53. ‘Ilal al-Shara’i
54. al-Kafi 6:511, al-Mustadrak 6:48
55. Makarim al-Akhlaq: 43
56. Ibid., 45
 57. Bihar al-Anwar 89:358, al-Mustadrak 6:46
58. al-Muntakhab: 64
59. al-Khisal: 271
60. Fiqh al-Rid’a: 128
61. al-Mustadrak 6:45
62. Ibid., 6:48
63. Ibid., 6:71
64. al-Tahdhib 3:4

Chapter 4: On Travelling and its Adab

1. From al-Saduq in al-Faqih: In his narration from ‘Abdillah ibn Sulayman from Abi Ja’far (as) who said:
The Holy Prophet (S) used to travel on Thursdays.1

Note: There are many similar narrations.2

2. From Ibn Tawus in Aman al-Akhtar and Misbah al-Za’ir: The author of the book ‘Awarif al-Ma’arif has
reported: When the Noble Prophet (S) used to travel, he would carry with him five things: a mirror, a kohl
container, a comb and a siwak (tooth-brush). In another narration he added: a pair of scissors.3

Note: Similar narrations have been mentioned in Makarim al-Akhlaq and al-Ja’fariyat.4

3. In al-Makarim: From Ibn ‘Abbas who said: When the Holy Prophet (S) walked, it would be known by
his gait that he is neither feeble nor lazy.5

Note: It has been reported in numerous narrations that he (S) would walk inclining forward (signifying
strength) with a brisk pace as if he was descending a slope.

4. In al-Makarim, quoting from Kitab al-Nubuwwah: The Holy Prophet (S) used to like riding on an
unsaddled donkey (using only the saddle blanket).6

5. In al-Kafi: Narrated from Isma’il ibn Hammam from Abi al-Hasan (as) who said: The Holy Prophet (S)
would take the route of ‘Dhabb’ (the mountain where Masjid al-Khif is located) on his way from Mina and
he would return from the path between ‘Ma’zamayn’ (between Mash’ar and ‘Arafah). And whenever he
traveled to a place using one route, he would not return using the same route.7

Note: This has also been narrated by al-Saduq with an incomplete chain of narrators8. He has also
narrated something similar from al-Rid’a (as)

6. In al-Bihar: When he (S) intended to go for war, he would conceal his intention from others.9

7. In al-Faqih: In his narration from Mu’awiyah ibn ‘Ammar from Abi ‘Abdillah (as) who said: While on a
journey, when the Holy Prophet (S) descended (from an elevation) he would recite the tasbih (“Subhan
Allah”) and when he ascended, he would recite the takbir (“Allahu Akbar”).10

8. From al-Qutb in Lubb al-Lubab: The Noble Prophet (S) would never depart from any place until he
had offered two rak’ahs of prayer, and (when asked) he said: “So that it (the place) would bear witness
about my prayer.”11

9. In al-Faqih: When the Holy Prophet (S) wanted to bid farewell to the believers he said: “May Allah
endow you with taqwa, turn you towards all that is good, fulfill your every desire, safeguard for you your
religion and your material possessions, and return you to me safely.”12

10. From al-Barqi in al-Mahasin: Narrated from ‘Ali ibn Asbat from the one who reported it to him: Abu
‘‘Abdillah D bid farewell to someone saying: “I commend to the protection of Allah your religion and your
safety. May He endow you with taqwa and turn you towards good wherever you turn”. Then Abu
‘Abdullah (as) turned towards us and said: “This is the farewell of the Holy Prophet (S) to ‘Ali (as) when
he would send him somewhere.”13

Note: The narrations about his (S) supplication for bidding farewell are numerous and differ significantly.
However despite the difference, they all contain supplication for safety and success.

11. In al-Ja’fariyat: In his narration from Ja’far ibn Muhammad from his fathers from ‘Ali (as): The Holy
Prophet (S) used to say to anyone returning from Makkah: “May Allah (SwT) accept your pilgrimage,
forgive your sins and compensate your expense.”14

Addendum to this Chapter

12. In al-Mahasin: From Muhammad ibn Abi al-Kiram from Abi ‘Abdillah (as) who said to him: “I would
like for you to depart on Thursday. This was the day when the Holy Prophet (S) would depart when he
went on a military expedition.”15

13. In Majmu’at Warram: He (S) would cast lots between his wives when he wanted to go on a
journey.16

Note: This has also been narrated by al-Tabarsi in al-Majma’ and al-Mufid in al-Ikhtisas.17

14. Also: He (S) disliked for a man to travel without a companion.18

15. In al-Mahasin: From al-Sakuni in his narration: The Noble Prophet (S) said: It is from the sunnah
that when a group of people leave on a journey, they should take money for their expenses. This is
better for their souls and for their morals.19

Note: This has also been narrated by al-Saduq in al-Faqih.20

16. In al-Makarim: In his travels, he (S) would always take with him a bottle of oil, a container of kohl, a
pair of scissors, a miswak (tooth-brush) and a comb. In another narration: he would have with him some
thread, a needle, an awl and leather thongs, and he would stitch his clothes (when they got torn) and
mend his shoes.21

17. Also: From Anas ibn Malik who said: When the Holy Prophet (S) intended to travel, he would say
when departing:

‫ﺎ‬‫ ﻣ‬‫ و‬‫ ﻟَﻪ‬‫ـﺘَﻢ‬‫ﻫ‬‫ ا‬‫ﺎ ﻻ‬‫ ﻣ‬‫ و‬‫ﻨ‬‫ﻤ‬‫ﻫ‬‫ﺎ ا‬‫ ﻣ‬‫ﻨ‬‫ﻔ‬‫ اﻛ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﺎﺋ‬‫ﺟ‬‫ر‬‫ و‬‫ﻘَـﺘ‬‫ ﺛ‬‫ﻧْﺖ‬‫ ا‬‫ﺖ‬‫ﻤ‬‫ـﺘَﺼ‬‫ﻋ‬‫ ﺑِﻚَ ا‬‫ و‬‫ﺖ‬‫ﻬ‬‫ﺟ‬‫ﻚَ ﺗَﻮ‬‫ﻟَﻴ‬‫ ا‬‫ و‬‫ت‬‫ﻧْﺘَﺸَﺮ‬‫ ﺑِﻚَ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
‫ﺖ‬‫ﻬ‬‫ﺟ‬‫ﺎ ﺗَﻮ‬‫ﺜُﻤ‬‫ﻴ‬‫ﺮِ ﺣ‬‫ اﻟْﺨَﻴ‬‫ﻟـ‬‫ ا‬‫ﻨ‬‫ِﻬ‬‫ﺟ‬‫ و‬‫ و‬‫ ﻟ‬‫ﺮ‬‫ اﻏْﻔ‬‫ اﻟﺘﱠﻘْﻮى و‬‫ﻧ‬‫د‬ِ‫ زَو‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.ّ‫ﻨ‬‫ ﻣ‬‫ ﺑِﻪ‬‫ﻠَﻢ‬‫ﻋ‬‫ ا‬‫ﻧْﺖ‬‫ا‬.

“O Allah! by Your Will (and Mercy) have I embarked on this journey, and to You have I turned, and with
You do I seek refuge. You are my Confidant and my Hope. O Allah! Suffice for me that which is
important for me and that which I do not give importance to but You know more of than me. O Allah!
Endow me with taqwa and forgive me, and turn me towards good wherever I turn – then he would
leave.”22

18. In Ma’ani al-Akhbar: The Holy Prophet (S) would travel swiftly and when he came to an open space
he would increase his speed.23

Note: This has also been narrated by al-Mufid in al-Ikhtisas.24

19. Al-Barqi has narrated in al-Mahasin, al-Saduq in al-Faqih and al-Tabarsi in al-Makarim: In their
narration from Abi Ja’far (as): When he (S) bid farewell to a traveler, he would hold his hand and then
supplicate for him as he wished.25

20. In al-Ja’fariyat: In his narration from ‘Ali (as) who said: The Noble Prophet (S) had a short iron-
tipped staff which he would lean on. He would bring it out on the two ‘eid days and would pray next to it,
and when he was on a journey, he would place it in the direction of the Qiblah and pray.26

21. In al-Makarim: The Holy Prophet (S) said: Carrying a staff is a sign of a believer and a sunnah of the
prophets.27

Note: This has also been narrated in ‘Awarif al-Ma’arif.28

22. In ‘Awarif al-Ma’arif: Leaning on a staff is from the akhlaq of the prophets.29

Note: This has also been narrated in al-Faqih and Mahajjat al-Bayd’a.’30

23. Also: Ka’b ibn Malik narrated that the Holy Prophet (S) would not return from a journey except in the
daytime, at forenoon.31
24. In Mahajjat al-Bayd’a’: He (S) would not dismount until it became too hot to travel during the day,
and this is from the sunnah. Most of his traveling was done by night.32

25. Also: When he slept while on a journey in the beginning of the night, he would sleep (resting his
head) on his arm and if he slept late at night, he would raise his arm and sleep placing his head on his
palm.33

26. In ‘Awarif al-Ma’arif: The sunnah is to depart for the journey early in the morning and to start (the
journey) on Thursday.34

27. In ‘Awarif al-Ma’arif: Taking the water-bag is also from the sunnah.35

28. Also: It has been narrated that when the Noble Prophet (S) would return home from a battle or from
the Hajj, (on his way) he would recite the takbir (Allahu Akbar) thrice on every elevation on the land and
then say:

‫ﻨَﺎ‬‫ﺑ‬‫ﺎﺟِﺪُونَ ر‬‫ﺎﺑِﺪُونَ ﺳ‬‫ﻮنَ ﻋ‬‫ﺒ‬‫ آﺋ‬.‫ ﻗَﺪِﻳﺮ‬‫ء‬َ‫ ﺷ‬‫ﻞ‬‫ ﻛ‬‫ﻠـ‬‫ ﻋ‬‫ﻮ‬‫ ﻫ‬‫ﺪُ و‬‫ﻤ‬‫ اﻟْﺤ‬‫ ﻟَﻪ‬‫ﻠْﻚُ و‬‫ اﻟْﻤ‬‫ ﻟَﻪ‬.‫ ﺷَﺮِﻳﻚَ ﻟَﻪ‬‫ ﻻ‬‫ﺪَه‬‫ﺣ‬‫ و‬‫ﻪ‬‫ اﻟ‬‫ﻻ‬‫ ا‬‫ﻟٌﻪ‬‫ ا‬‫ﻻ‬
‫ﺪَه‬‫ﺣ‬‫ و‬‫اب‬‫ﺰ‬‫ﺣ‬‫ اﻻ‬‫م‬‫ﺰ‬‫ ﻫ‬‫ و‬‫ﺪَه‬‫ﺒ‬‫ ﻋ‬‫ﺮ‬‫ ﻧَﺼ‬‫ و‬‫ﺪَه‬‫ﻋ‬‫ و‬‫ﻪ‬‫ اﻟ‬‫ﺪَق‬‫ﺪُونَ ﺻ‬‫ﺎﻣ‬‫ﺣ‬.

“There is no god but Allah. He is one - without any partner. His is the kingdom and for Him is all praise
and He has power over all things. (We come to Him) returning, worshipping, prostrating and praising our
Lord. Allah has made true His promise and helped His servant and vanquished the (enemy) factions.” 36

Note: al-Fayd’ has also narrated this in al-Mahajjah.37

29. Also: When the Holy Prophet (S) returned (from his journey) he would first enter the masjid and pray
two rak’ahs, then he would enter his house.38

Note: al-Fayd’ has also narrated this.39

30. In Durr al-Manthur: From Jabir ibn ‘Abdillah who said: The Holy Prophet (S) would not fight a battle
in the inviolable month unless he was attacked, then he would fight; and when it (the month) came, he
would establish this until it had passed.40

31. In al-Makarim: From Jabir ibn ‘Abdillah in a hadith where he mentions some of his
(as) adab during battle: The Holy Prophet (S) would be among the last people (to come on the battle
field). He would urge forward and encourage the weak, ride with them and supplicate for them.41

32. In al-Iqbal: In his narration from Abi Ja’far (As) who said: The Noble Prophet (S) would depart after
sunrise.42
33. In Durr al-Manthur: From Abi Musa that the Holy Prophet (S) used to dislike shouting during battle.
When the Holy Prophet (S) was at war, he would not fight early in the morning but rather he would delay
the fighting until the sun had passed the meridian and the winds had started to blow and (until) the
descending of divine succor.43

1. al-Faqih 2:266, Makarim al-Akhlaq: 240, ‘Awarif al-Ma’arif: 126

2. ‘Uyun Akhbar al-Rid’a 2:37
3. al-Aman: 54, Misbah al-Za`ir: 28, Da`aim al-Islam 1:118 and 2:165
4. Makarim al-Akhlaq: 35, al-Ja’fariyat: 185
5. Makarim al-Akhlaq: 22
6. Ibid., 24
7. al-Kafi 4:248, 8:147
8. al-Faqih 2:237
9. Bihar al-Anwar 13:135, quoting from Ma’ani al-Akhbar: 386
10. al-Faqih 2:273, al-Kafi 4:287, Makarim al-Akhlaq: 261
11. ‘Awarif al-Ma’arif: 126
12. al-Faqih 2:276, Makarim al-Akhlaq: 249, ‘Awarif al-Ma’arif: 125, al-Mahasin: 354
13. al-Mahasin: 354, al-Mustadrak 8:208, Makarim al-Akhlaq: 249
14. al-Ja’fariyat: 75, al-Faqih 2:299, al-Mustadrak 8:232
15. al-Mahasin: 347, al-Faqih 2:266, al-Mahajjat al-Bayd’a` 4:65
16. Majmu’at Warram: 66
17. Majma’ al-Bayan 7:130 – Surat al-Nur, al-Ikhtisas: 118
18. Majmu’at Warram: 28
19. al-Mahasin: 359, al-Ja’fariyat: 170, Da`aim al-Islam 1:346
20. al-Faqih 2:278
21. Makarim al-Akhlaq: 35, al-Ja’fariyat: 185, Da`aim al-Islam 1:118, al-Mustadrak 8:217
22. Makarim al-Akhlaq: 246
23. Ma’ani al-Akhbar: 378
24. al-Ikhtisas: 120
25. al-Mahasin: 354, al-Faqih 2:276, Makarim al-Akhlaq: 249
26. al-Ja’fariyat: 184, al-Faqih 1:509
27. Makarim al-Akhlaq: 244
28. ‘Awarif al-Ma’arif: 127
29. Ibid.
30. al-Faqih 2:270, al-Mahajjat al-Bayd’a` 4:74
31. ‘Awarif al-Ma’arif: 133
32. al-Mahajjat al-Bayd’a` 4:67
33. al-Mahajjat al-Bayd’a` 4:68
34. ‘Awarif al-Ma’arif: 126
35. Ibid., 127
36. ‘Awarif al-Ma’arif: 129
37. Mahajjat al-Bayd’a` 4:75
38. ‘Awarif al-Ma’arif: 130
39. Mahajjat al-Bayd’a` 4:76
40. Al-Durr al-Manthur 1:207 – Surah al-Baqarah (2)
41. Makarim al-Akhlaq: 20
42. Iqbal al-A`mal: 281
43. Al-Durr al-Manthur 3:189 – Surah al-Anfal (7)
Chapter 5: On The Adab of clothing and
anything pertaining to it

1. From al-Ghazali in al-Ihya’: The Holy Prophet (S) used to wear whatever was at hand, from a waist-
wrap or a cloak, a long shirt or an upper gown with full sleeves or any other garment, and he used to
particularly admire green clothing. Most of his clothes were white and he would say: “Clothe your living
and shroud your dead with it.” He wore a padded tunic for battle and other occasions.

He (S) had a tunic of fine silk brocade that he sometimes wore and its green color contrasted beautifully
with his white complexion. All of his garments were tucked up above his ankles and his waist-wrap
would be above this, reaching the middle of his shanks. His long shirt was fastened by buttons, which he
sometimes unfastened during prayer and on other occasions. He had a cloak dyed in saffron which he
sometimes wore as he led the prayer. He sometimes wore only a single-piece garment. He had a felted
garment which he used to wear saying: “I am only a slave. I dress as the slave dresses.” He had two
special garments for Fridays, other than the garments which he wore at other times.

Sometimes he wore the waist-wrap only, tying the two ends between his shoulders, and so dressed, he
at times led the people in funeral prayer. Sometimes he prayed in his house wearing the single waist-
wrap, tying its two ends crosswise. At times he prayed during the night in a waist-wrap, wrapping
himself with the end part of the garment, which was in his reach, and laying the rest over his wife.

The Holy Prophet (S) had a black cloak that he gave away. Thereupon Umm Salamah said: “May my
father and mother be your ransom! What happened to that black cloak?” He answered: “I clothed
someone with it.” Then she said: “I never saw anything which was more becoming than your whiteness
against its blackness.”

Anas said: “I sometimes saw him lead us in the Dhuhr prayer wearing a cloak, the two ends of which
were tied in a knot.” He used to wear a ring on his finger ... and sometimes used it to put his seal on
letters saying: “The seal on the letter is better than suspicion.”

He used to wear a cap under his turban and (sometimes) without a turban. At times he took off his cap
and made it a covering before him and prayed towards it. At times, when he had no turban, he tied a
black head-cloth over his head and forehead. He had a turban called al-Sahab (the cloud), which he
gifted to ‘Ali (as). At times ‘Ali (as) went out wearing it, and the Noble Prophet (S) would say: “‘Ali comes
to you in the cloud.”

When he dressed, he started dressing from his right side saying:

 ِ‫ اﻟﻨﱠﺎس‬‫ ﻓ‬‫ ﺑِﻪ‬‫ﻞ‬‫ﻤ‬‫ﺗَﺠ‬‫ ا‬‫ و‬‫ﺗ‬‫ر‬‫ﻮ‬‫ ﻋ‬‫ارِي ﺑِﻪ‬‫و‬‫ﺎ ا‬‫ ﻣ‬‫ﺎﻧ‬‫ﺴ‬‫ اﻟﱠﺬِي ﻛ‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫ﻟْﺤ‬‫ا‬.

“Praise be to Allah who clothed me with that which I conceal my nakedness with and by which I adorn
myself amongst the people. “

When he took off his clothes, he started by taking them off from his left side. When he wore new clothes,
he gave his old clothes to the poor saying: “There is not a Muslim who clothes another Muslim with his
worn out clothes for the sake of Allah, but that he (the giver) is under the guardianship, refuge, and
protection of Allah, whilst living or dead.”

He had a bedding of skins, which was stuffed with palm fibers. Its length was approximately two cubits
and its width was approximately a cubit and a span. He had a cloak that he would fold into two and
spread out under him wherever he was. He (S) used to sleep on the mat with nothing else under it.

One of the Holy Prophet’s (S) qualities was that he would name his animals, his weapons and his
belongings. The name of his banner was ‘al-’Iqab’, the name of his sword with which he faced battle
was ‘Dhu’ l-Faqar.’ He had a sword that was called ‘al-Mikhdham’, another called ‘al-Rusub’ and
another called ‘al-Qadhib.’

The handle of his sword was adorned with silver and he used to wear a belt made of skins which had
three rings of silver. The name of his bow was ‘al-Katum’, and the name of his quiver was ‘al-Kafur.’
The name of his female camel was ‘al-Qaswa’ and it is this camel that was called ‘al-’Adhba.’ The name
of his she-mule was ‘al-Duldul’. The name of his donkey was ‘Yafur’ and the name of the ewe whose
milk he used to drink was ‘Ainah.’

He had a bowl made of baked clay which he used when performing ablution and would (also) drink from
it. The people sent their young children who had just reached the age of understanding, so they came to
the Holy Prophet (S) and did not leave him. When they found water in the bowl, they drank from it and
wiped their faces and bodies with it, hoping to receive blessing by this.1

2. It has been narrated that his turban was (the length of) three or five coils.2

3. In al-Awali: It is narrated that he (S) had a black turban which he wore while praying.3

4. In al-Ja’fariyat: In his narration from Ja’far ibn Muhammad, from his fathers from ‘Ali (as) who said:
The Noble Prophet (S) used to wear a striped cap ... and he had a coat of mail called ‘Dhat al-Fudhul’
which had three silver rings, one in front and two behind.4

5. In al-Makarim: On the quality of the Holy Prophet’s (S) clothes: The Holy Prophet (S) would wear the
‘shamlah’ and the ‘namirah’5 and the black color of the ‘namirah’ would contrast well with the white of his
shanks and feet.6
6. In al-Awali: The Holy Prophet (S) used to pray in a wide garment.7

7. From al-Karajiki in Kanz al-Fawa’id: The Prophet (S) had two woven garments especially for prayer,
which he would not wear at any other time. He would (always) urge his followers and instruct them to
maintain cleanliness.8

8. In al-Kafi: Narrated from Abi Basir from Abi ‘Abdillah (as) who said: Amir al-Mu’minin (as) said: “Wear
clothes (made) of cotton, for this was the clothing of the Holy Prophet (S) and it is our clothing (of
choice).”9

9. From al-Saduq in al-Khisal: In his narration from ‘Ali (as) who said: “Wear cotton clothing for this was
what the Noble Prophet (S) used to wear and he would never wear fur or wool unless there was a good
reason (to do so).”10

Note: al-Saduq narrates this hadith in al-Khisal without mentioning the chain of narrators, as does al-
Safwani in al-Ta’rif.11 We have seen in section two (on his relationship with the people) that the Prophet
(S) would sometimes wear woolen garments but this hadith clarifies that he would have done so with
good reason (so there is no contradiction).

10. In al-Manaqib: The Holy Prophet (S) had a belt made of tanned hide which had three silver rings
and its buckle and edge was also made of silver. He also had a drinking cup that had been decorated
with three silver decorations.12

11. In al-Ja’fariyat: In his narration from Ja’far ibn Muhammad, from his fathers from ‘Ali (as): The
sheath of the Noble Prophet’s (S) sword was (made) from silver and its handle was of silver and in-
between was a ring made of silver.13

12. In al-Faqih: In his narration from Isma’il ibn Muslim from al-Sadiq from his father (as) who said: The
Holy Prophet (S) had a short staff which had an iron tip at its lower end. He would use it as a walking
stick and lean on it. On the two ‘eid days he would come out with it and would keep it in front of him
when he prayed.14

Note: This has also been mentioned in al-Ja’fariyat.15

13. In al-Makarim: Narrated from Hashim ibn Salim from Abi ‘Abdillah (as) who said: The ring of the
Holy Prophet (S) was (made) of silver.16

Note: This hadith also has another chain of narrators and has been mentioned in Qurb al-Isnad.17

14. Also: Narrated from Abi Khadijah who said: The stone placed in the ring should be circular. This was
how the Holy Prophet’s (S) ring was.18

15. Also: Narrated from ‘Abdillah ibn Sinan from Abi ‘Abdillah (as) who said: The inscription on the
Prophet’s (S) ring read ‘Muhammad is the Apostle of Allah.’19

16. From al-Saduq in al-Khisal: Narrated from ‘Abd al-Rahim ibn Abi al-Bilad from Abi ‘Abdillah (as)
who said: The Holy Prophet (S) had two rings. On one was inscribed ‘There is no god but Allah and
Muhammad is the Apostle of Allah’ and on the other (was inscribed) ‘Allah has declared the truth.’20

17. In al-Kafi: Narrated from al-Husayn ibn Khalid from Abi al-Hasan al-Thani (as) - in a hadith - that
the Holy Prophet (S), Amir al-Mu’minin, al-Hasan, al-Husayn and (all) the Imams (as) would wear
(their) rings on the right hand.21

Note: There are similar narrations in al-Kafi from different chains of narrators, with slight differences
about the inscriptions on the ring. al-Saduq and others have also narrated this hadith. al-Kulayni has
further narrated that ‘Ali, al-Hasan, al-Husayn and some other Imams (as) wore rings on the left hand.22
There is no problem in concluding that they would wear rings on both hands, or that it would be worn on
different hands at different times, but this has not been narrated about the Noble Prophet (S). However,
al-Kulayni has narrated in al-Kafi: Narrating from ‘Ali ibn ‘Atiyya from Abi ‘Abdillah (as) who said: “The
Holy Prophet (S) used to wear a ring only occasionally and later on he would take it off.”23

18. In al-Makarim: From al-Sadiq (as) from ‘Ali (as) who said: The prophets would wear their shirts
before (wearing) their trousers.24

Note: This has also been narrated in al-Ja’fariyat.25

Addendum to this Chapter

1. In al-Makarim: From Ma’mar ibn Khallad from Abi al-Hasan al-Rid’a (as) – in the Holy Prophet’s (S)
counsel to Abu Dharr he said: “O Abu Dharr! I wear coarse clothes, I sit on the ground, I lick my fingers
(after eating), I ride on a donkey without a saddle and carry someone with me, so the one who dislikes
my sunnah is not from me.”26

Note: This has also been narrated by Shaykh Abu Faras in Majumu’at Warram.27

2. Also: From Abi ‘Abdillah (as) who said: The Prophet (S) used to wear a striped white cap. When in
battle, he (S) wore a cap with two edges.28

3. In al-Khisal: From Muhammad ibn Ahmad ibn Abi ‘Abdillah al-Barqi in his narration from Abi ‘Abdillah
(as) who said: The Holy Prophet (S) used to dislike black except in three things: the turban, the shoes
and the cloak.29

Note: This is also narrated by al-Kulayni in al-Kafi and al-Saduq in al-Faqih and al-’Ilal.30

4. In al-Makarim: From Abi Ja’far (as) who said: It is from the sunnah to wear the right shoe before the
left one and to take off the left shoe before the right one.31
5. Also: From Abi ‘Abdillah (as) who said: Take off your shoes while eating, for this is more relaxing for
your feet and it is a wonderful sunnah.32

6. Also: From Abi ‘Abdillah (as) who said: It is from the sunnah to wear black shoes and yellow
sandals.33

7. Also: From Abi ‘Abdillah (as) who said: Linen is from the clothing of the prophets.34

8. In Da’aim al-Islam: From Abi ‘Abdillah from his fathers (as) from the Holy Prophet (S) that he would
dislike red dye on clothes.35

9. In al-Faqih: From Muhammad ibn Qays from Abi Ja’far Muhammad ibn ‘Ali al-Baqir (as) who said: He
(S) had a tent called ‘al-Kinn’ (the shelter).36

10. In al-Manaqib: The Noble Prophet (S) would wear his reddish garment on Fridays and he would
wear the turban ‘al-Sahab.’ When he entered Makkah on the day of the conquest, he had worn a black
turban. He had a box in which he would keep an ivory comb, a container of kohl, a pair of scissors and a
siwak ... and he passed away in a coarse Yemeni waist wrap and a cloak called ‘al-Malbadah.’

He had a bed that was given to him by Asad ibn Zurarah. His pulpit had three steps and was made from
(wood of) the tamarisk, by a carpenter called Maymun. His masjid had no minarets and Bilal used to
recite the adhan while standing on the ground.37

11. In al-Kafi: From Ibn al-Qaddah from Abi ‘Abdillah (as): The Holy Prophet (S) had a dyed garment
which he (always) wore while at home until it (the dye of the garment) affected his body.38

12. Also: From Abi Ja’far (as) who said: “We would wear yellowish-red dyed garments at home.”39

13. In al-Bihar: From Risalat al-Jumu’ah of Shahid al-Thani: The Holy Prophet (S) had special clothes
which he wore on the two ‘eids and on Fridays, aside from his other regular clothes.40

14. Also: The Prophet (S) had a green Yemeni garment in which he would sleep.41

15. In al-Bihar from al-Kafi: In his narration from Abi ‘Abdillah (as) who said: The Holy Prophet (S) had
two Yemeni cloths which he would wear as Ihram and these were also used as his shroud.42

16. Also: When the Holy Prophet (S) led a delegation, he would wear his best clothes and he would tell
his companions to do the same.43

1. Ihya ‘Ulum al-Din 2:374-377

2. We have not found (a reference for) this.
3. Awali al-La’ali: Section on Salah 2:214
4. al-Ja’fariyat: 184, Da`aim al-Islam 2:159, Makarim al-Akhlaq: 120
5. The shamlah and namirah were garments commonly worn by Arabs. (Tr.)
6. Makarim al-Akhlaq: 35
 7. al-Mustadrak 3:213, Da`aim al-Islam 1:176
8. Kanz al-Fawa`id: 285
9. al-Kafi 6:446, Da`aim al-Islam 2:155, Tuhf al-’Uqul: 103, Makarim al-Akhlaq: 103
10. al-Khisal: 613, Tuhf al-’Uqul: 103, Makarim al-Akhlaq: 103, al-Kafi 6:445, Da`aim al-Islam 2:155
11. Narrated by the author of al-Mustadrak 3:248 from Safwani`s book al-Ta`reef, Tuhf al-’Uqul: 103, Makarim al-Akhlaq:
103
12. Manaqibe Ale Abi Talib 1:170
13. al-Ja’fariyat: 185, Da`aim al-Islam 2:164, al-Kafi 6:475, al-Mustadrak 3:309
14. al-Faqih 1:501
15. al-Ja’fariyat: 184
16. Makarim al-Akhlaq: 85
17. Qurb al-Isnad: 31
18. Also found exactly like this in al-Kafi 6:468
19. Makarim al-Akhlaq: 91, al-Kafi 6:473, Da`aim al-Islam 2:165
20. al-Khisal: 61, Amali al-Saduq: 370
21. al-Kafi 6:474, ‘Ilal al-Sharai’: 158, al-Ja’fariyat: 185, ‘Uyun Akhbar al-Rid’a 2:55
22. al-Kafi 6:469
23. Ibid., 6:469
24. Makarim al-Akhlaq: 101
25. al-Ja’fariyat: 240
26. Makarim al-Akhlaq: 115
27. Majmu’at Warram: 306
28. Makarim al-Akhlaq: 120, Da`aim al-Islam 2:159
29. al-Khisal: 148
30. al-Kafi 6:449, al-Faqih 1:251, ‘Ilal al-Sharai’: 347
31. Makarim al-Akhlaq: 123
32. Ibid., 124
33. Ibid., 125
34. Ibid., 104
35. Da`aim al-Islam 2:160
36. al-Faqih 4:178
37. Manaqibe Ale Abi Talib 1:171
38. al-Kafi 6:448
39. Ibid.
40. Ibid., 89:212
41. Ibid., 19:53
42. Ibid., 21:401
43. Ibid., 21:372

Chapter 6: His Sunnah in the dwellings

1. From Ibn Fahd in Kitab al-Tahsin: The Holy Prophet (S) passed away from this world without laying
brick upon brick.1
2. In Lubb al-Lubab: The Noble Prophet (S) said: Masjids are the gathering places of the prophets (as).2

3. In al-Kafi: Narrated from al-Sakuni from Abi ‘Abdillah (as) who said: If the Holy Prophet (S) wanted to
come out from his home in the summer, he would leave on a Thursday and when he intended to enter in
the winter, he would do so on a Friday.3

Note: A similar narration has been mentioned in al-Khisal.4

4. In the book al-’Adad al-Qawiyyah of Shaykh ‘Ali ibn al-Hasan ibn al-Mutahhar (brother of the
‘Allamah): From Khadijah - may Allah be pleased with her – who said: When the Prophet (S) entered
the house, he would ask for a basin and perform ablution for prayer. Then he would pray a short two-
rak’ah prayer after which he would go to bed.5

5. In al-Kafi: Narrated from ‘Abbad ibn Suhaib who said: I heard Aba ‘Abdillah (as) saying: The Holy
Prophet (S) would never ambush his enemy at night ever.6

Addendum to this Chapter

1. In al-Makarim: From Anas who said: The Holy Prophet (S) said: “The white rooster is my friend, and
its enemy is the enemy of Allah. It safeguards its owner and (those in) seven (neighboring) houses”. The
Prophet (S) used to keep it with him in his house.7

2. In al-Khisal: From Muhammad ibn ‘Isa al-Yaqtini who said: al-Rid’a (as) said: “The white rooster has
five qualities from the qualities of the prophets (as): A knowledge of the prayer times, honor, generosity,
courage and increased intimate relations.”8

Note: It is also narrated in al-’Uyun.9

3. In al-Makarim: From Abi ‘Abdillah (as) who said: All the prophets had pigeons in their houses,
because the foolish jinn play around with the children of the house but when there are pigeons in the
house, they play with the pigeons and leave the people alone.10

4. In al-Kafi: From Aban from someone from Abi ‘Abdillah (as) who said: The Holy Prophet (S) had a
pair of red pigeons in his house.11

5. Also: From Talha ibn Zayd from Abi ‘Abdillah (as) who said: The Noble Prophet (S) would dislike
entering a dark house except with a lamp.12

6. Also: From ‘Abdillah ibn Sinan from Abi ‘Abdillah (as) who said: The Holy Prophet (S) would prefer
that in winter, when he entered or came out of (his home), it should be on a Thursday night.13

7. In al-Da’aim: From ‘Ali (as) who said: It is from the sunnah (that) when you enter the masjid, you
should sit facing the Qiblah.14
8. In al-Tahdhib: In his narration from Jarrah al-Mada’ini from Abi ‘Abdillah (as) who said: “Do not paint
(pictures) on the roofs of your houses for the Holy Prophet (S) disliked this.”15

9. Muhib al-Din al-Tabari has narrated: The Holy Prophet (S) owned a white rooster and the
companions used to travel with roosters in order to know the times of salah.16

10. The Prophet (S) had it (i.e. a rooster) at home and at the masjid.17

16. The Noble Prophet (S) used to like looking at citron trees and red pigeons.18

11. From ‘Aishah: The Holy Prophet (S) liked admiring greenery and red pigeons.19

12. The Holy Prophet (S) used to visit some of the houses of a tribe from the Ansar but he would not visit
others, so they spoke to him about this and he said: “It is because you have dogs in your houses.”20

13. In al-Kafi: In his narration from ‘Abdullah ibn al-Mughirah, from someone who said: When the Holy
Prophet (S) entered a house, he would sit at the nearest (available) seat.21

The ‘Allamah said: This has been narrated by the grandson of al-Tabari in al-Mishkat quoting from al-
Mahasin and others.22

14. When the Holy Prophet (S) woke up from his sleep, he would praise Allah.23

15. From Fadhlah ibn ‘Abid aba Barzah al-Aslami: The Holy Prophet (S) disliked sleeping before the
‘Isha prayer and talking (to the people) after it.24

1. Also narrated by al-Nuri in al-Mustadrak 3:466 and in ‘Uddat al-Da’i: 119

2. Narrated by al-Nuri in al-Mustadrak 3:323
3. al-Kafi 6:532, Uddat al-Da’i: 45, Makarim al-Akhlaq: 128
4. al-Khisal: 391
5. Narrated by al-Majlisi in al-Bihar 16:80
6. al-Kafi 5:28, Tahdhib al-Ahkam 6:174
7. Makarim al-Akhlaq: 130
8. al-Khisal: 298
9. ‘Uyun Akhbar al-Rid’a: 277
10. Makarim al-Akhlaq: 131
11. al-Kafi 6:548
12. Ibid., 6:534
13. al-Kafi 3:413, Tahdhib al-Ahkam 3:4
14. Da`aim al-Islam 1:148, In Bihar al-Anwar 83:380
15. Tahdhib al-Ahkam 1:461
16. Bihar al-Anwar 65:7
17. Ibid.
18. Bihar al-Anwar 65:26
19. Ibid.
20. Bihar al-Anwar 65:67
21. al-Kafi 2:662
 22. Mishkat al-Anwar: 204
23. Bihar al-Anwar 15:292
24. Bihar al-Anwar 76:118, al-Khisal: 520

Chapter 7: On the Adab of sleeping and the

bedside

1. In al-Makarim: The bedding of the Holy Prophet (S) was a cloak and his pillow was made of skin
stuffed with palm fiber. One night his cloak was folded in two and when he woke up, he said: “The
bedding has prevented me from reciting my (night) prayer.” So he ordered that a single layer be placed
for him. He had a cushion made from skin and stuffed with palm fiber, and he had a cloak that would be
folded in two and used by him as bedding when he was out of his home.1

2. Also: He (S) used to sleep on a mat with nothing else underneath it.2

3. Also: From Abi Ja’far (as) who said: The Holy Prophet (S) never woke up from his sleep but that he
would immediately fall in prostration to Allah.3

Addendum to this Chapter

1. In al-Khisal: From Abi al-Qasim ‘Abdullah ibn Ahmad ibn ‘Amir al-Ta’i, from his father, from al-Rid’a,
from his fathers from ‘Ali ibn Abi Talib (as) who said: The prophets (as) sleep lying on their backs.4

Note: The longer version of this hadith is narrated in al-’Uyun and al-Faqih.5

2. In Majmu’at Warram: It is said that the Noble Prophet (S) had nine wives and between them, they
shared a single bedspread that was dyed either with ‘wurs’6 or with saffron. When it was the night of one
wife, they would send this bedspread to her and some water would be sprinkled on it so that it would
emit a fragrance.7

3. In al-Khisal: From Muhammad ibn Muslim, from Abi ‘Abdillah, from Abi Ja’far, from his fathers from
‘Ali (as) who said: “Staying awake in the (last part of the) night is healthy for the body, pleasing to the
Lord Almighty, a means of Divine Mercy and adherence to the akhlaq of the prophets (as).8

Note: This has also been narrated by Ibn Shu’bah in Tuhf al-’Uqul and al-Barqi in al-Mahasin from Abi
Basir from Abi ‘Abdillah (as).9

4. In al-Kafi: In his narration from Ibn al-Qaddah from Abi ‘Abdillah (as) who said: When the Holy
Prophet (S) went to bed he would say:
 ‫ﻮت‬‫ﻣ‬‫ﻚَ ا‬‫ﻤ‬‫ ﺑِﺴ‬‫ﺎ و‬‫ـﻴ‬‫ﺣ‬‫ﻚَ ا‬‫ﻤ‬‫ ﺑِﺴ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! By Your name do I live and by Your name do I die.”

and when he awoke he would say:

ِ‫ اﻟﻨﱡﺸُﻮر‬‫ﻪ‬‫ﻟَﻴ‬‫ ا‬‫ و‬‫ﺎﺗَـﻨ‬‫ﻣ‬‫ﺎ ا‬‫ﺪَ ﻣ‬‫ﻌ‬‫ ﺑ‬‫ﺎﻧ‬‫ـﻴ‬‫ﺣ‬‫ اﻟﱠﺬِي ا‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫ﻟْﺤ‬‫ا‬.

“All praise be to Allah who gave me life after causing me to die, and to Him is the return.”10

Note: This is also narrated by al-Saduq in al-Faqih and al-Tabarsi in al-Makarim.11

5. In al-Kafi: In his narration from Muhammad ibn Marwan who said: Abu ‘Abdillah (as) said: “Should I
not tell you what the Holy Prophet (S) used to say when retiring to bed?” I said: “Yes.” He said: “He (S)
would recite Ayat al-Kursi12 and then he would say:

‫ﻘْﻈَﺘ‬‫ ﻳ‬‫ ﻓ‬‫ و‬‫ﻨَﺎﻣ‬‫ ﻣ‬‫ ﻓ‬‫ﻔَﻈْﻨ‬‫ اﺣ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.ِ‫ ﺑِﺎﻃﱠﺎﻏُﻮت‬‫ت‬‫ﻔَﺮ‬‫ ﻛ‬‫ و‬‫ﻪ‬‫ ﺑِﺎﻟ‬‫ﻨْﺖ‬‫ آﻣ‬.‫ﻪ‬‫ اﻟ‬‫ﻢ‬‫ﺑِﺴ‬.

“In the name of Allah, I believe in Allah and disbelieve in the false gods. O Allah protect me in my sleep
and when I am awake.”13

6. In al-Makarim: He (S) would frequently rest on a cushion made of skin stuffed with palm fiber and
would also sit leaning on it.14

7. Also: If the Noble Prophet (S) saw something scary in his sleep he would (remember Allah and) say:

‫ ﺷَﺮِﻳﻚَ ﻟَﻪ‬‫ اﻟﱠﺬِي ﻻ‬‫ﻪ‬‫ اﻟ‬‫ﻮ‬‫ﻫ‬.

“He is Allah – the one who has no partner”.

And when he stood for prayer he would say:

‫ضِ و‬‫ر‬‫ اﻻ‬‫اتِ و‬‫ﻮ‬‫ﻤ‬‫ اﻟﺴ‬‫ب‬‫ ر‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫ اﻟْﺤ‬‫ضِ و‬‫ر‬‫ اﻻ‬‫اتِ و‬‫ﻮ‬‫ﻤ‬‫ اﻟﺴ‬‫ﻮم‬‫ ﻗَـﻴ‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫ اﻟْﺤ‬‫ضِ و‬‫ر‬‫ اﻻ‬‫اتِ و‬‫ﻮ‬‫ﻤ‬‫ اﻟﺴ‬‫ ﻧُﻮر‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫ﻟْﺤ‬‫ا‬
َ‫ﺑِﻚ‬‫ و‬‫ﺖ‬‫ﻠَﻤ‬‫ﺳ‬‫ ﻟَﻚَ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﻖ‬‫ﺔُ ﺣ‬‫ﺎﻋ‬‫ اﻟﺴ‬‫ و‬‫ﻖ‬‫ ﺣ‬‫ اﻟﻨﱠﺎر‬‫ و‬‫ﻖ‬‫ﻨﱠﺔُ ﺣ‬‫ اﻟْﺠ‬‫ و‬‫ﻖ‬‫ﻚَ اﻟْﺤ‬‫ﻘَﺎﯨ‬‫ﻟ‬‫ و‬‫ﻖ‬‫ﻟُﻚَ اﻟْﺤ‬‫ ﻗَﻮ‬‫ و‬‫ﻖ‬‫ اﻟْﺤ‬‫ﻧْﺖ‬‫ ا‬.‫ﻴﻬِﻦ‬‫ ﻓ‬‫ﻦ‬‫ﻣ‬
‫ و‬‫ت‬‫ر‬‫ﺮ‬‫ﺳ‬‫ﺎ ا‬‫ ﻣ‬‫ و‬‫ت‬‫ﺧﱠﺮ‬‫ﺎ ا‬‫ ﻣ‬‫ و‬‫ﺖ‬‫ﺎ ﻗَﺪﱠﻣ‬‫ ﻣ‬‫ ﻟ‬‫ﺮ‬‫ ﻓَﺎﻏْﻔ‬.‫ﺖ‬‫ﻤ‬‫ﺎﻛ‬‫ﻚَ ﺣ‬‫ﻟَﻴ‬‫ ا‬‫ و‬‫ﺖ‬‫ﻤ‬‫ ﺑِﻚَ ﺧَﺎﺻ‬‫ و‬‫ﻴﺐ‬‫ﻧ‬‫ﻚَ ا‬‫ﻟَﻴ‬‫ ا‬‫ و‬‫ﻠْﺖ‬‫ﻛ‬‫ﻚَ ﺗَﻮ‬‫ﻠَﻴ‬‫ ﻋ‬‫ و‬‫ﻨْﺖ‬‫آﻣ‬
‫ﻧْﺖ‬‫ ا‬‫ﻻ‬‫ ا‬‫ﻟٌﻪ‬‫ ا‬‫ ﻻ‬ِ‫ﻟٌﻬ‬‫ ا‬‫ﻧْﺖ‬‫ ا‬.‫ﻠَﻨْﺖ‬‫ﻋ‬‫ﺎ ا‬‫ﻣ‬.

“All praise is due to Allah, the Light of the heavens and the earth and the Sustainer of the heavens and
the earth. All praise is for Allah, the Lord of the heavens and the earth and all therein. You are the Truth
and Your words are true, the return to You is true, Paradise is true, Hell is true and the Appointed Time
is true. O Allah! To You have I submitted and in You do I believe. In You do I put my trust and to You do
I turn. With Your strength do I fight my enemies and from You do I seek justice. Please forgive my sins,
of past and present, those I have done in hiding and those done openly. You are my God - there is no
god but You - then he would brush his teeth before performing ablution.”15

Note: There are some other narrations that will come in the section on supplications if Allah wills.

8. In Falah al-Sa’il: From al-Hasan ibn ‘Ali al-’Alawi, from ‘Ali ibn Muhammad ibn Musa al-Rid’a (as)
who said: We, the Ahlul Bayt, have ten qualities when we sleep: Purification (by ablution), laying on the
right side, reciting “Subhanallah” thirty-three times, reciting “Alhamdulillah” thirty-three times, reciting
“Allahu Akbar” thirty-four times, facing the Qiblah, reciting Fatihat al-Kitab (Surah al-Hamd) and Ayat
al-Kursi and bearing witness to Allah that there is no god but He and the one who performs these
actions has taken his share of benefit from the night.16

9. In al-Kafi: In his narration from Muhammad ibn Marwan who said: Abu ‘Abdillah (as) said: “Should I
not tell you what the Holy Prophet (S) used to say when retiring to bed?” I said: “Yes.” He said: “He (S)
would recite Ayat al-Kursi17 and then he would say:

‫ﻘْﻈَﺘ‬‫ ﻳ‬‫ ﻓ‬‫ و‬‫ﻨَﺎﻣ‬‫ ﻣ‬‫ ﻓ‬‫ﻔَﻈْﻨ‬‫ اﺣ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.ِ‫ ﺑِﺎﻃﱠﺎﻏُﻮت‬‫ت‬‫ﻔَﺮ‬‫ ﻛ‬‫ و‬‫ﻪ‬‫ ﺑِﺎﻟ‬‫ﻨْﺖ‬‫ آﻣ‬.‫ﻪ‬‫ اﻟ‬‫ﻢ‬‫ﺑِﺴ‬.

“In the name of Allah, I believe in Allah and disbelieve in the false gods. O Allah protect me in my sleep
and when I am awake.”18

10. In al-Tahdhib: Abu ‘Abdillah (as) said: Keep up the night prayer for verily it is from the sunnah of
your Prophet (S).19

1. Makarim al-Akhlaq: 38, Amali al-Saduq: 377, Bihar al-Anwar 16:217

2. Makarim al-Akhlaq: 38, Ihya Ulum al-Din 2:376
3. Makarim al-Akhlaq: 39, Muhasibat al-Nafs: 36
4. al-Khisal: 263
5. ‘Uyun Akhbar al-Rid’a: 246, al-Faqih 4:365
6. A yellow plant (resembling sesame) that blooms just after the winter and is used as a dye. (Tr.)
7. Majmu’at Warram: 266
8. al-Khisal: 121, Tahdhib al-Ahkam 2:121
9. Tuhf al-’Uqul: 101, al-Mahasin: 53
10. al-Kafi 2:539
11. al-Faqih 1:480, Makarim al-Akhlaq: 39
12. Surat al-Baqarah (2): 255-257
13. al-Kafi 2:536
14. Makarim al-Akhlaq: 38
15. Makarim al-Akhlaq: 292
 16. Falah al-Sa`il: 280
17. Surat al-Baqarah (2): 255-257
18. al-Kafi 2:536
19. Tahdhib al-Ahkam 2:120, Da`wat al-Rawandi: 272

Chapter 8: On the Adab of marriage and children

1. In al-Khisal: In his narration from ‘Ali (as) who said: Get married, for verily marriage is a sunnah of the
Holy Prophet (S) and he would say: “Whoever likes to follow my sunnah (should marry) for marriage is
from my sunnah.”1

2. In al-Kafi: Narrated from Ma’mar ibn Khallad who said: I heard ‘Ali ibn Musa al-Rid’a (as) saying:
Three things are from the sunnah of the messengers: Perfume, removal of (excess) hair from the body
and increased intimate relations with their wives.2

Note: al-Saduq, al-Tusi and others have mentioned similar narrations with numerous chains of
narrators.3

3. From al-Murtad’a in Risalat al-Muhkam wal-Mutashabih: In his narrative from Tafsir al-Nu’mani from
‘Ali (as) who said: A group of companions had deprived themselves of intimacy with their wives, eating
during the day and sleeping at night. Umm Salamah informed the Noble Prophet (S) about this so he
came to his companions and said: “Do you abstain from relations with your wives whereas I come to my
wives and eat during the day and sleep at night? Therefore, the one who does not follow my sunnah is
not from me.”4

Note: Similar narrations have been mentioned in other books with different chains of narrators.5

4. In al-Kafi: In his narration from Ishaq ibn ‘Ammar from Abi ‘Abdillah (as) who said: The Holy Prophet
(S) said: From the akhlaq of the prophets (as) is love for women.6

5. Also, narrated from Bakkar ibn Kurdam, without one narrator, from Abi ‘Abdillah (as) who said: The
Holy Prophet (S) said: The light of my eyes was found in salah and my delight (found) in the women.7

Note: A similar narration can be found with other chains of narrators.

6. In al-Faqih he said: When the Noble Prophet (S) wanted to marry a lady, he would send someone to
look at her (first).8

7. In Tafsir al-Ayyashi: From al-Hasan ibn Bint Ilyas who said: I heard Aba al-Hasan al-Rid’a (as)
saying: Allah (SwT) made the night (source of) tranquility and He made the women (source of)
tranquility. It is from the sunnah to marry at night and serve food to the people (on the occasion of
marriage).9

8. In al-Faqih: In his narration from Harun ibn Muslim who said: I wrote to Sahib al-Dar (as): A child was
born to me, then I cut his hair and weighed it against dirhams and gave to charity. He (S) said: It is not
permissible to weigh it except against gold or silver, and this is the sunnah.10

9. In al-Khisal: In his narration from ‘Ali (as) who said: On the seventh day, perform the ‘aqiqah11 for
your children and give the equivalent of the weight of their hair in silver as charity to a Muslim. This is
what the Holy Prophet (S) did for al-Hasan and al-Husayn (as) and all of his other children.12

Addendum to this Chapter

1. In al-Faqih: The Holy Prophet (S) said: Verily the best from among you is the one who is good to his
wives, and I am the best from among you (in being good) to my wives.13

2. In al-Kafi: In his narration from Ibn Mahbub, without one narrator, from Abi ‘Abdillah (as) who said:
The Noble Prophet (S) said: (Prophet) Ibrahim (as) was protective of his honor and I am more protective
of my honor than he was.14

Note: This has been narrated by al-Saduq in al-Faqih and al-Tabarsi in al-Makarim.15

3. In al-Da’aim: From Ja’far ibn Muhammad (as) – in the story of Prophet Musa (as): Musa said (to the
daughter of Shu’aib (as)): “Walk behind me and show me the way, for surely we (the prophets) do not
look at the backs of women.”16

4. In al-Faqih: Bakr ibn Muhammad narrated from Abi ‘Abdillah (as) saying: I asked him about the
temporary marriage. He (S) said: “I would not like for a person that he should leave this world while not
having performed an action that was performed by the Holy Prophet (S).”17

5. In al-Makarim: From Abi Qiladah that when the Holy Prophet (S) married a virgin he would remain
with her for seven days and when he married a widow he would remain with her for three days.18

6. In al-Mahasin: From al-Hasan al-Washa’ from Abi al-Hasan al-Rid’a (as): al-Najjashi sought Umm
Habiba Aminah bint Abi Sufyan’s hand in marriage for the Noble Prophet (S) and when he married her,
he invited (the people) for food saying: “Verily it is from the sunnah of the prophets to invite (people) for
food during the marriage.”19

7. In Majma’ al-Bayan: From Abi Qilabah: The Holy Prophet (S) would divide (equally) among his wives
saying: “O Allah! This is my division of what I have so please do not blame me for what you have and I
don’t have.”20

8. In al-Tusi’s Amali: From Umm Salamah, wife of the Holy Prophet (S), that she said: The Prophet (S)
performed his last Hajj (Hajjatul-Wida’) along with his wives and he would come to one wife every day
and night, wanting to be fair to all of them.21

9. In al-Majma’: When the Holy Prophet (S) completed his morning prayer, he would visit his all wives
one by one.22

10. In al-Ja’fariyat: In his narration from ‘Ali (as) who said: The Holy Prophet (S) said: All pastimes are
futile except for three: archery practice, training your horse and playing with your family, as this is from
the sunnah.23

11. In Majma’ al-Bayan: From Ja’far al-Sadiq from his fathers (as) that even when the Noble Prophet
(S) was sick, he would ask to be taken to the house of the wife whose turn it was (to be with him).24

12. In al-Faqih: From al-Halabi, from Abi ‘Abdillah from his father (as): Maymuna (wife of the Holy
Prophet (S)) used to say: “When I had my monthly periods, the Holy Prophet (S) used to tell me to tie a
cloth and cover myself and come to sleep with him on the bed.”25

13. In al-Kafi: From Hammad ibn ‘Isa from Abi ‘Abdillah (as) who said: My father said: The Noble
Prophet (S) never assigned more than twelve ‘awqiyyah’ and one ‘nash’ for the dowry of his daughters
and wives. An ‘awqiyyah’ and a ‘nash’ being the equivalent to forty and twenty dirhams respectively.26

Note: al-Kulayni has mentioned similar narrations with other chains of narrators and this has also been
narrated by al-Saduq in al-Ma’ani, al-Tusi in al-Tahdhib and Ibn Shahr ashib in al-Manaqib.27

14. In al-Makarim: He (S) would supplicate:

‫ﺘ‬‫ﻴـﺒ‬‫ﺸ‬‫انَ ﻣ‬‫و‬‫ ا‬‫ﻞ‬‫ ﻗَﺒ‬‫ﻨ‬‫ـﺒ‬ِ‫ ﺗُﺸَـﻴ‬‫ﺔ‬‫ﺟ‬‫ زَو‬‫ﻦ‬‫ ﻣ‬‫ﺎﻋﺎً و‬‫ـﻴ‬‫ ﺿ‬َ‫ﻠ‬‫ﻮنُ ﻋ‬‫ﺎلٍ ﻳ‬‫ ﻣ‬‫ﻦ‬‫ ﻣ‬‫ﺎ و‬‫ﺑ‬‫ ر‬َ‫ﻠ‬‫ﻮنُ ﻋ‬‫ﻟَﺪٍ ﻳ‬‫ و‬‫ﻦ‬‫ﻮذُ ﺑِﻚَ ﻣ‬‫ﻋ‬‫ ا‬ّ‫ﻧ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! I seek refuge with You from an offspring who would rule over me, and from the wealth that
would be the cause of my destruction and from the wife who would make me old before my time.”28

Note: Another similar narration has been mentioned by al-Kulayni from al-Sakuni from Abi ‘Abdillah
(as)29

15. In ‘Uddat al-Da’i: al-Rid’a (as) said: “Whenever a son was born to us we would name him
Muhammad and after seven days we would change his name if we wished otherwise we would leave it
as it is.”30

16. Also: In the mornings, the Holy Prophet (S) would caress the heads of his children and his
grandchildren.31

17. al-Sayyid Hashim al-Tawbali in Madinat al-Ma’ajiz from the book Musnad Fatima (as) in his
narration from ‘Ali ibn ‘Abdillah from Abi ‘Abdillah (as) who said: When Fatima (as) moved to the house
of ‘Ali (as) on the first night of their marriage, Jibra’il, Mika’il and Israfil descended and Jibra’il gave a cry
of takbir and so did Mika’il and Israfil followed by all the (other) angels and it became a sunnah (to recite
takbir) on the first night, until the Day of Reckoning.32

Note: A similar narration can be found in al-Faqih and in the Amali of Shaykh Tusi. In some sources (it
has been narrated thus): ...and the Muslims recited takbir and it was the first time takbir was recited on
the first night of marriage so it became the sunnah (from then on).

18. In al-Khisal from ‘Ali (as) who said: Sweeten the mouths of your newborn children with dates, and
this is what the Holy Prophet (S) did with al-Hasan and al-Husayn (as).33

Note: This is also narrated by al-Tabarsi in al-Makarim and Ibn Sha’bah in Tuhf al-’Uqul34

19. In al-Makarim: al-Sadiq (as) said: There are seven actions that are sunnah to perform when a son is
born. First he is to be named. Second, his head is shaved. Third, charity is given out in the amount
equal to the weight of his hair in silver or gold if possible. Fourth, the ‘aqiqah is performed. Fifth, his
head is smeared with saffron. Sixth, he is purified by circumcision. Seventh, the neighbors are provided
with the meat from his ‘aqiqah.35

20. Also: From the Noble Prophet (S): Circumcision is a sunnah for men and an honor for women.36

21. In al-Kafi: In his narration from Mus’adah ibn Sadaqah from Abi ‘Abdillah (As) who said: Piercing the
ear of a boy is from the sunnah and circumcision after seven days is (also) from the sunnah.37

Note: al-Kulayni narrated this with another chain of narrators and al-Tabarsi mentions a similar narration
in al-Makarim.38

22. In Ikmal al-Din: From Abi Ahmad Muhammad ibn Ziyad al-Azadi: When al-Rid’a (as) was born, I
heard Aba al-Hasan Musa ibn Ja’far (as) saying: This son of mine was born circumcised, pure and
purified, and all the Imams were born circumcised, pure and purified, but I will still pass over him with a
razor in order to fulfill the sunnah and follow the rite of al-Hanafiyya.39

Note: A similar narration is mentioned in al-Makarim.40

23. In al-Kafi: In his narration from Ma’mar ibn Khathim in a hadith from Abi Ja’far (as): We give
appellations to our children when they are small lest they be given undesirable appellatives later.41

24. In al-Kafi: In his narration from al-Sakuni from Abi ‘Abdillah (as) who said: “It is sunnah and virtuous
for a man to use an appellation with his father’s name.” And in some copies: “with his son’s name.”42

25. Also: In his narration from al-Halabi from Abi ‘Abdillah (as) who said: We instruct our sons to pray
when they reach the age of five, so instruct your sons to pray when they reach the age of seven. We tell
our sons to fast when they become seven years old - for as much of the day as they are able to – be it
for half of the daytime or more than that or less, and if they are overcome by thirst they would break their
fast, until they make it a habit and gain the ability to fast for the whole day. So when your sons become
nine years old, instruct them to fast for as much of the day as they are able to, and if they are overcome
by thirst, let them break their fast.43

Note: This has also been narrated by al-Saduq in al-Faqih.44

26. In Majmu’at Warram: It is narrated from the Holy Prophet (S) that when his family was struck by
poverty or misfortune he said: “Stand for prayer.” And he would say: “This is what my Lord has ordered
me to do.” Allah (SwT) has said: “And bid your family to prayer and be steadfast in its maintenance. We
do not ask any provision of you. It is we who provide for you, and the outcome will be in favor of God
wariness.”45

27. In al-Muqni’: When the Holy Prophet (S) wanted to marry a woman he would send (a lady) to her
saying: “Smell the base of her neck, for if her neck smells good so does her perspiration, and if her
ankles are fleshy, she has greater libido.”46

28. From al-Durr al-Manthur: From al-Mughira ibn Shu’bah who said: Sa’d ibn ‘Ibadah said: “If I were to
see a man with my wife I would strike him with my sword.” The Noble Prophet (S) was informed about
this so he said: “Are you surprised about the sense of honor of Sa’d? By Allah I have a greater sense of
honor than Sa’d and Allah has a greater sense of honor than me, and it is because of this that he has
prohibited indecent acts, both open and hidden, and none is more honorable than Allah.”47

29. Khadijah (as) was the first person to believe in Allah (SwT) and His Prophet and she accepted what
he brought from Allah and assisted him in his mission and by her, Allah lightened the burden of the Holy
Prophet (S). He (S) would really become frustrated when people turned a deaf ear or tried to belie him
and this would make him very sad. Allah (SwT) relieved him by her. When he would return home to her,
she would support him, comfort him and ease away the tension of the people - until she passed away,
may Allah have mercy on her.48

30. Whenever he (S) remembered Khadijah (as), he would never get tired of praising her and seeking
forgiveness for her.49

31. Nawadir al-Rawandi: The Holy Prophet (S) said: We, the Ahl al-Bayt, have been blessed with seven
traits that none before us had nor will anyone after us have: gracefulness, eloquence, generosity,
bravery, knowledge, gentleness and love for women.50

1. al-Khisal: 614
2. al-Kafi 5:350
3. al-Faqih 3:382, Tahdhib al-Ahkam 7:403, Tuhf al-’Uqul: 442
4. al-Muhkam wal-Mutashabih: 73
5. Da`aim al-Islam 2:191, Jami’ al-Akhbar: 271
6. al-Kafi 5:32, Tahdhib al-Ahkam 7:403, Makarim al-Akhlaq: 197
7. al-Kafi 5:321
8. al-Faqih 3:388, Tahdhib al-Ahkam 7:402, Makarim al-Akhlaq: 199, al-Mustadrak 14:180
9. Tafsir al-Ayyashi 1:371 - Surat al-An’am, Tahdhib al-Ahkam 7:418, Tafsir al-Burhan 1:544 – Surat al-An’am (6), Tuhf
al-’Uqul: 445
10. al-Faqih 3:481
11. Slaughtering of a goat on the occasion of the birth of a child. (Tr.)
12. al-Khisal: 619, Tuhf al-’Uqul: 109
13. al-Faqih 4:443
14. al-Kafi 5:536, al-Mahasin 1:115
15. al-Faqih 3:444, Makarim al-Akhlaq: 239
16. Da`aim al-Islam 2:201
17. al-Faqih 3:463, al-Mustadrak 14:451, Bihar al-Anwar 103:305
18. Makarim al-Akhlaq: 213
19. al-Mahasin 2:418
20. Majma’ al-Bayan 3:121 – Surat al-Nisa (4)
21. Amali al-Tusi 2:89
22. Majma’ al-Bayan 10:313 – Surat al-Tahrim (66)
23. al-Ja’fariyat: 87
24. Majma’ al-Bayan 3:121 – Surat al-Nisa (4)
25. al-Faqih: 1:99
26. al-Kafi 5:376
27. Manaqib Ale Abi Talib 1:161
28. Makarim al-Akhlaq: 203
29. al-Kafi 5:326
30. ‘Uddat al-Da’i: 77
31. ‘Uddat al-Da’i: 79, Bihar al-Anwar 104:99
32. Narrated by al-Nuri in al-Mustadrak 14:197, Dala`il al-Imamah: 25
33. al-Khisal: 637
34. Makarim al-Akhlaq: 229, Tuhf al-’Uqul: 124
35. Makarim al-Akhlaq: 228, Bihar al-Anwar 104:122
36. Makarim al-Akhlaq: 229, al-Da`awat: 283, al-Mustadrak 15:149, Tahdhib al-Ahkam 7:445
37. al-Kafi 6:35
38. al-Kafi 6:36, Makarim al-Akhlaq: 230
39. Kamal al-Din wa Tamam al-Ni’mah 2:433
40. Makarim al-Akhlaq: 230
41. al-Kafi 6:20, Tahdhib al-Ahkam 7:438
42. al-Kafi 2:162, al-Ja’fariyat: 189, al-Mustadrak 15:131, Bihar al-Anwar 104:131
43. al-Kafi 3:409, Tahdhib al-Ahkam 2:380
44. al-Faqih 1:280
45. Majmu’at Warram 1:184, Musakkin al-Fawa`id: 50, al-Mustadrak 6:395, Surat Taha (20): 132
46. al-Muqni’: 100, al-Faqih 3:388, Tahdhib al-Ahkam 7:402, al-Mustadrak 14:180
47. al-Durr al-Manthur 3:81 – Surat al-A’raf (7)
48. Bihar al-Anwar 16:10
49. Bihar al-Anwar 16:12
50. Nawadir al-Rawandi: 15, Bihar al-Anwar 103:228
Chapter 9: On Foods, Drinks and Table Manners

1. In al-Kafi: Narrated from Hisham ibn Salim and others, from Abi ‘Abdillah (as) who said: There was
nothing more loved by the Prophet of Allah (S) than remaining hungry and fearful in front of Allah
(SwT).1

2. From al-Saduq in al-Amali: From al-’Ays ibn al-Qasim who said: I said to al-Sadiq (as): A hadith has
been narrated from your father that he said: “The Noble Prophet (S) never became sated with wheat
bread,” is this correct? He replied: No, the Holy Prophet (S) never ate wheat bread, and he never
became sated with bread made from barley.2

3. In al-Tabarsi’s al-Ihtijaj: In his narration from Musa ibn Ja’far, from his fathers, from Husayn ibn ‘Ali
(as) in a long hadith on the questions of the Jewish man from Damascus to Amir al-Mu’minin (as): The
Jew said to him: “They assert that ‘Isa (as) was an ascetic?” ‘Ali (as) said to him: “He was thus; and
Muhammad (S) was the most abstemious of all the prophets. He had thirteen wives aside from
numerous slave-girls, yet not once were leftovers picked up from his table-spread. He never ate wheat
bread and never became sated with barley bread for three consecutive nights.”3

4. In Nahj al-Balagha: He (as) said: You should follow your Prophet, the pure, the chaste of all the
people of the world he was the least sated and the most empty of stomach He left this world hungry but
entered upon the next world perfect.4

5. From al-Qutb in his Da’awat, he said: It is narrated that the Holy Prophet (S) never ate in a reclined
posture except once, then (upon realizing) he sat upright and said: “O Allah! I am your servant and your
messenger.”5

Note: This has also been narrated by al-Kulayni and al-Tusi with numerous different chains of narrators;
and similarly by al-Saduq, al-Barqi; and al-Husayn ibn Sa’id in his book al-Zuhd.6

6. In al-Kafi: Narrated from Zayd al-Shahham from Abi ‘Abdillah (as) who said: The Noble Prophet (S)
never ate sitting in a reclined posture, from the time he was sent by Allah (SwT), until Allah took him
from this world. He used to eat like a slave and sit like a slave. I asked: “Why (was this)?” He said: “Out
of humility towards Allah (SwT).”7

7. In al-Kafi: Narrated from Abi Khadijah who said: Bashir al-Dahhan asked Aba ‘Abdillah (as) when I
was present: “Did the Holy Prophet (S) eat while leaning on his right and his left?” He replied: “The
Prophet of Allah (S) never leaned on his right or his left, rather he sat like a slave.” I asked: “Why was
this?” He replied: “Out of humility towards Allah (SwT).”8

8. Also: Narrated from Jabir from Abi Ja’far (as) who said: The Holy Prophet (S) ate like a slave and sat
like a slave. He would eat on the ground and sleep on the ground.9

Note: The three respected scholars, al-Barqi, al-Husayn ibn Sa’id and al-Tabarsi have narrated many
similar narrations.10

9. From al-Ghazali in al-Ihya: When he (S) sat to eat, he would sit with his knees and feet together as
one who is praying sits, except that one knee would be above the other and one foot above the other,
and he would say: “I am only a slave, I eat as a slave eats and I sit as a slave sits.”11

10. In the book al-Ta’rif of al-Safwani: From Amir al-Mu’minin (as): When the Prophet of Allah (S) sat
down on the table-spread (to eat), he sat as a slave sits and would sit resting on his left thigh.12

11. In al-Makarim: From Ibn ‘Abbas who said: The Noble Prophet (S) used to sit on the ground, and
would restrain the ewe (in order to milk it), and accept the invitation of the slave to (join him in eating)
barley bread.13

12.From al-Barqi in al-Mahasin: Narrated from Abi Khadijah from Abi ‘Abdillah (as): He (S) would sit like
a slave and place his hand on the ground and eat with three fingers. He (as) said: The Prophet of Allah
(S) used to eat like this and not as those who are arrogant eat.14

Note: It is evident from this that when it is said that the Holy Prophet (S) never used to lean, it does not
include leaning on the hand which is placed on the ground, rather it refers to the leaning on a cushion or
pillow and such things as was commonly practiced by kings and others. This can be seen in the words of
al-Sadiq (as) to the person who told him not to lean on his hand (while eating). When he said this the
third time, the Imam (as) said to him: “By Allah! The Holy Prophet (S) never forbade this – ever.”15

13. Also: Narrated from Hammad ibn ‘Uthman from Abi ‘Abdillah from his father (as) who said: The
Noble Prophet (S) used to lick his fingers after he ate.16

Note: This has also been narrated with another chain of narrators and al-Tabarsi has also narrated it in
al-Makarim with an incomplete chain of narrators.17

14. In al-Makarim: When he (S) ate a pomegranate, he would not share it with anyone.18

15. In al-Makarim, quoting from the book ‘Mawalid al-Sadiqin’, he said: The Holy Prophet (S) used to
eat different types of foods. He would eat what Allah had made permissible for him, with his family and
servants and with the one who had invited him from among the Muslims, (sitting) on the ground or on
what they sat on to eat and (eating) from what they ate, except when a guest would arrive, in which case
he would eat with his guest and the food that he liked the most was that from which most people
partook.19

16. In al-Kafi: Narrated from Ibn al-Qaddah from Abi ‘Abdillah (as) who said: When the Holy Prophet (S)
ate with the people, he was the first to start eating and the last to stop, so that the people could eat
(without feeling embarrassed).20

17. In al-Ja’fariyat: In his narration from Ja’far ibn Muhammad, from his fathers from ‘Ali (as) who said:
When the Noble Prophet (S) opened his fast with a group of people, he would say (to them): “Those
who were fasting have opened their fast with you and the pious have eaten your food and the chosen
ones have asked for (Allah to send His) blessings on you.”21

Note: This has also been narrated by al-Kulayni in a narration from al-Sakuni from Abi ‘Abdillah (as).22

18. In al-Kafi: Narrated from Muhammad ibn Muslim from Abi Ja’far (as) who said: Amir al-Mu’minin
(as) said: The prophets eat dinner after the ‘Isha prayers so do not abandon it, for not eating dinner is
harmful to the body.23

19. Also: Narrated from ‘Ansabah ibn Bajad from Abi ‘Abdillah (as) who said: Never was food that
included dates served to the Holy Prophet (S) but that he would start with the dates.24

20. In al-Iqbal: From the second volume of Tarikh al-Naishaburi in the explanation of Hasan ibn Bashir
who, in his narration, said: The Holy Prophet (S) would praise Allah (SwT) between every two morsels.25

21. In Sahifah al-Rid’a from his fathers (as) who said: When the Noble Prophet (S) ate dates, he would
place the kernel of the dates onto the back of his hand and then throw it (to dispose of it).26

Note: al-Kulayni has also narrated this in al-Kafi.27

22. Also: In his narration from his fathers (as) who said: When the Prophet of Allah (S) had milk, he
would rinse his mouth saying: “It has fat.”28

23. In al-Kafi: Narrated from Wahab ibn ‘Abd al-Rabbih who said: I saw Aba ‘Abdillah (as) picking his
teeth and I watched him, so he said: The Holy Prophet (S) used to pick his teeth; and it gives the mouth
a good odor.29

24. In al-Makarim: Quoting from the book Tibb al-A’immah he says: The Holy Prophet (S) picked his
teeth with whatever he could use, except date palm leaves and reeds.30

25. Also: When the Noble Prophet (S) drank water, he started with the name of Allah (SwT). He drank
the water in sips and would not gulp it down, and he would say: “Liver ailments are caused by gulping
down water.”31

26. Also: From ‘Abdillah ibn Mas’ud: The Holy Prophet (S) would drink from the bowl with three
draughts, mentioning Allah in (the beginning of) each draught and thanking Allah in the end (of each
draught).32

27. Also: From Ibn ‘Abbas who said: I saw the Holy Prophet (S) drinking water and he rested twice
between draughts.33
28. In al-Ja’fariyat: In his narration from Ja’far ibn Muhammad from his fathers from ‘Ali (as) who said: I
saw the Noble Prophet (S) more than once - when he drank (water), he would have three draughts and
with each draught, he would begin in the name of Allah and glorify Him when he finished, so I asked him
about this and he said: “Thanking Allah is done by glorifying Him and beginning in His name is a
protection from ailments.”34

29. In al-Makarim: He (S) would not breathe in the cup when he drank, and if he wanted to breathe, he
would move the cup away from himself and then breathe.35

30. In al-Ja’fariyat: In his narration from Ja’far ibn Muhammad from his fathers from ‘Ali (as): When the
Holy Prophet (S) wanted to supplicate on the water (for the purpose of using it as a cure), he would bring
the bowl close to his mouth and supplicate as much as Allah willed without spitting into it.36

31. In al-Mahasin: Narrated from Hatim ibn Isma’il, from Abi ‘Abdillah from his father (as) that Amir al-
Mu’minin (as) used to drink whilst he was standing. One day he drank the excess water from his ablution
while he was standing, then he turned to al-Hasan (as) and said: “O my son! I saw your grandfather the
Prophet of Allah (S) doing this.”37

32. From al-Saduq in al-’Uyun: Narrated from Darim ibn Qabisah, from al-Rid’a from his fathers (as):
The Holy Prophet (S) used to eat the spadix and the pith of the palm tree along with dates saying: Iblis –
may Allah curse him – is getting angry and saying: “The son of Adam (as) has lived (so long) that he ate
the old with the new.”38

33. From al-Ghazali in Ihya: When he (S) ate meat, he did not lower his head to it, rather he brought it to
his mouth raising it and then he took a bite out of it ... and especially when he ate meat, he would wash
his hands properly, then, with the excess water, he would wipe his face.39

34. Also: He (S) would eat whatever was available.40

35. In al-Makarim: From the Noble Prophet (S) that he used to eat different types of food ... he used to
eat cucumber with fresh dates, and he liked to have watermelon with grapes, and he would eat
watermelon with sweet melon and sometimes with sugar. Sometimes he ate watermelon with dates and
when he was fasting, he would open his fast with fresh dates when they were in season.

Sometimes he ate grapes one by one, and he used to eat cheese, he would eat dates and drink water;
and dates with water was what he ate most of the time. He used to have milk, dates and ‘al-Harisah’ (a
dish made from mixing bulgur with meat). The food he liked the most was meat. He liked pumpkin and
squash and would pick this from the large bowl (of fruit). He used to eat (the meat of) the fowl, the meat
of wild (herbivorous) animals and birds, bread, clarified butter, vinegar, endive, ‘al-Badhruj’ (a herb like
the sweet basil) and cabbage.41

Note: This has been narrated numerous times by many of the great Shi’ah scholars as well as by the
‘ammah with many different chains of narrators. We have left this out in the interest of brevity.

36. From al-Shahid in al-Durus: He (S) used to eat cucumbers with salt.42

37. From al-Ghazali in al-Ihya: He (S) used to eat the meat of birds that had been hunted, yet he never
used to track or hunt (himself). He preferred it to be hunted for him and given to him to eat.43

38. From Husayn ibn Hamadan al-Husayni in the book al-Hidayah: From Abi ‘Abdillah, from his fathers
from Amir al-Mu’minin (as) in a hadith: The Holy Prophet (S) liked to eat from the meat of the arm-bone
(i.e. the area above the foreleg of the animal).44

Note: al-Tabarsi and others have also narrated this.45

39. In al-Kafi: Narrated from Hisham ibn Salim from Abi ‘Abdillah (as) who said: The Holy Prophet liked
honey.46

Note: This has also been narrated by him and others with other chains of narrators.47

40. Also: Narrated from Sulayman ibn Ja’far al-Ja’fari who said: I came to Abi al-Hasan al-Rid’a (as)
and he had ‘Burni’ dates48 in front of him and he was eating them with pleasure and desire. He said: “O
Sulayman! Come and eat,” so I ate with him. I said to him: “May I be your ransom! I see you eating
these dates with desire?” He said: “Yes, I really like it.” I asked: “Why?” He said: “Because the Prophet
of Allah (S) used to love dates, Amir al-Mu’minin used to love dates, al-Hasan (as) used to love dates,
Abu ‘Abdillah al-Husayn (as) used to love dates, Sayyid al-’Abidin (as) used to love dates, Abu Ja’far
(as) used to love dates, Abu ‘Abdillah (as) used to love dates, my father (as) used to love dates and I
(too) love dates. Our Shi’ahs love dates because they have been created from our clay, whereas our
enemies, O Sulayman, they love intoxicants because they have been created from the flames of fire.”49

41. From al-Tusi in al-Amali: Narrated from Abi ‘Usamah50 from Abi ‘Abdillah (as) who said: The food of
the Noble Prophet (S) was barley bread if he had it, and his dessert was dates, and his firewood was
palm-branches.51

42. From al-Kulayni: Narrated from ‘Umar ibn Aban al-Kalbi who said: I heard Aba Ja’far and Aba
‘Abdillah (as) saying: There was no fruit on earth that was more liked by the Holy Prophet (S) than the
pomegranate. And by Allah! When he ate it he did not like anyone to share it with him.52

43. In al-Makarim: The Holy Prophet (S) never used to eat food that was hot, until it had cooled down
and he would say: “Allah did not feed us fire. Verily food which is hot does not have blessing so let it
cool (before eating it).”

When he ate, he started with ‘bismillah’. He ate using three fingers, from what was in front of him and
would not eat from what was in front of others. When the food was brought, he was the first to start
eating, and then the people would start eating. He would eat with his three fingers; the thumb, what
followed it (i.e. the index finger) and the middle finger, and sometimes he supported them with the fourth
(finger). He would sometimes eat with his whole hand (using all the fingers) and he never ate with (only)
two fingers saying: “Verily the eating with two fingers is the eating of Satan.”

One day his companions came with some ‘Faludhaj’ (a kind of sweet food) so he ate it with them and
asked: “What is this made of?” They said: “We mix clarified butter and honey and it becomes as you see
it now,” so he said: “This food is good.” He (S) used to eat bread made from unsifted barley, and he
never ate wheat bread – ever, and he never sated himself with barley bread – ever.

He never ate on a table (laden with a variety of foods) until the day he died. He used to eat watermelons
and grapes, and would eat dates and feed the sheep with its kernels. He never used to eat garlic,
onions, leeks or honey that had wax in it – the wax is what remains from the plants inside the bee, which
it drops into the honey; and it leaves a smell in the mouth (when eaten).

He never criticized food – ever. If he liked it he ate it and if he disliked it he left it, but he did not stop
others from eating it. He would wipe the bowl clean saying: “The bottom of the bowl has the most
blessed food,” and when he had finished (eating), he would lick the three fingers that he had eaten with,
one by one, and would wash his hands until they were completely clean. He (S) would never eat
alone.53

44. In al-Mahasin: Narrated from Ya’qub ibn Shu’aib from Abi ‘Abdillah (as) who said: Amir al-Mu’minin
(as) was with some of his companions in Rahbah when a bowl of ‘Faludhaj’ was brought for him. He
said to his companions: “Take from it and eat,” so they took from it and he also took some (to eat), then
he stopped (suddenly) and said: “I remembered that the Prophet of Allah (S) did not eat it so I disliked
that I should eat it.”54

45. In al-Kafi: Narrated from al-Sakuni from Ja’far from his fathers (as) who said: When he (S) ate (any
food with) fat, he would reduce his intake of water; so he was asked: “O Prophet of Allah! You have
reduced the amount of water you drink?” He said: “This is healthier for (the digestion of) my food.”55

Note: A similar narration has been mentioned in al-Ja’fariyat.56

46. Also: Narrated from Talha ibn Zayd from Abi ‘Abdillah (as) who said: The Noble Prophet (S) used to
like drinking from al-Qadah al-Shami57 and he used to say: “It is the cleanest of your vessels.”58

Note: This has been narrated by al-Barqi and al-Kulayni with a different chain of narrators.59

47. In al-Makarim: He said: He (S) used to drink from drinking-cups made of glasses that were brought
from Damascus, and he would (also) drink from drinking-cups made of wood, skin and clay.60

48. Also: The Holy Prophet (S) used to drink with his hands, pouring water in them and saying: “There is
no vessel better than the hand.”61
49. Also: He (S) used to drink from the mouth of the large water skin or the small water skin and he
would not fold it outwards saying: “Folding it outwards causes the water to get a bad smell.”62

50. From Ibn Tawus in the book al-Muhaj, quoting from the book Zad al-’Abidin, in a lengthy hadith: In
the part mentioning how the water of ‘Naisan’63 is collected, it also mentions that the Holy Prophet (S)
used to use it.64

51. In al-’Uyun: In his narration from al-Tamimi who said: The Noble Prophet (S) would sacrifice (on the
day of Ad’ha) two fat horned rams.65

52. In al-Kafi: Narrated from ‘Abdillah ibn Sinan who said: On the day of Ad’ha, the Holy Prophet (S)
slaughtered two rams, one from himself and the other on behalf of the poor from among his ummah.66

Note: This has been narrated from the Ahl al-Bayt (as) with numerous chains of narrators.

Addendum to this Chapter

1. In the introduction of Tibb al-Nabi: In a hadith, he (S) said: We are a community that does not eat
until we become hungry, and when we eat, we do not satiate ourselves.67

2. In Majmu’at Warram: From Ibn ‘Abbas who said: The Holy Prophet (S) would (sometimes) go to sleep
at night hungry, with no supper for him or his family; and the food that he normally ate was barley
bread.68

3. Also: From ‘Aishah: By the One who sent Muhammad (S) with the truth! We did not have a sieve and
the Noble Prophet (S) did not eat bread made from sifted barley since (the beginning of) his prophethood
until he passed away.69

4. In al-Makarim: From Anas who said: The Holy Prophet (S) did not eat on a table (or platform) and he
did not eat from a ‘Sukurrajah’ (a plate-like dish) and he did not eat thin sifted bread. So Anas was
asked: “On what were they eating?” He said: “On a table-spread (placed on the ground).”70

5. In Majmu’at Warram: ‘Aishah used to say: The Holy Prophet never ate until he was sated – ever.71

6. In Amali al-Tusi: In his narration from Muhammad ibn Muslim in a hadith from Abi Ja’far (as) who
said: “O Muhammad! You may be thinking that someone must have seen the Noble Prophet (S) eating
while leaning at least once, from the time Allah sent him (as a prophet to the people) up to his death?”
Then he said: “O Muhammad! You may think that he must have sated himself by eating wheat bread for
three consecutive days at least once, between the times Allah sent him as a prophet until he passed
away?” Then he (as) answered himself and said: “No, by Allah!

He never sated himself with wheat bread for three consecutive days until Allah took him (from this earth).
But I do not say that he (S) could not get it. He would at times present one man with a hundred camels,
and if he wanted to eat he could have eaten. Jibra’il had brought him keys to the treasures of the earth
three times and gave him the choice, guaranteeing that Allah would not reduce any of the reward that
He had promised him on the Day of Reckoning (if he took the keys). But he chose to be humble in front
of his Lord and he never asked for anything. He never said ‘No’ when he was asked for a thing. If he
had it he would give and if he did not he would say: ‘God willing you will get it’.”72

7. In al-’Uyun: In his narration from al-Tamimi, from al-Rid’a from his fathers, from ‘Ali (as) who said:
The Holy Prophet (S) did not satiate himself with wheat bread for three (consecutive) days until he
departed this world.73

8. In Majmu’at Warram: From Abi Hurairah: The Holy Prophet (S) and his family did not get sated with
wheat bread for three consecutive days until he left this world.74

9. Also: ‘Aishah said: The Noble Prophet (S) never got sated for three consecutive days until he left this
world. If he wanted he could have sated himself, but he preferred giving (his food) to others over (eating
it) himself.75

10. Also: The Holy Prophet (S) never combined food of two different colors in a morsel in his mouth; if it
was meat it was not bread and if it was bread it was not meat.76

11. Also: It never happened that the Holy Prophet (S) had two types of food but that he would eat one
and give away the other to charity.77

12. In al-Makarim: Ibn Khauli brought for the Noble Prophet (S) a bowl containing honey and milk, but
he refused to drink it and said: “These are two drinks mixed as one and (what should be) in two bowls
kept in one,” so he did not drink it. Then he said: “I do not prohibit you from drinking this, but I hate pride
and (fear) the accounting for the excesses of this world tomorrow; and I love humility, for surely the one
who is humble in front of Allah will be raised (in rank) by Allah (SwT).”78

13. In al-Bihar: From Lut ibn Yahya from his elders and predecessors – in a lengthy hadith on how ‘Ali
(as) was martyred until where he said to his daughter Umm Kulthum : “I want to follow the practice of my
brother and cousin the Prophet of Allah (S). Never were two different types of food brought for him in
one plate up to the time when Allah took his soul.”79

Note: This has also been narrated in al-Manaqib.80

14. In al-Makarim: As far as possible, he (S) would never eat alone.81

15. In al-Bihar: From Bisharat al-Mustafa – in a hadith on the advice of ‘Ali (as) to Kumayl ibn Ziyad
until where he said: “O Kumayl! Do not be too fussy about your food, for the Holy Prophet (S) was never
particular about it.”82

16. In al-Kafi: In his narration from ‘Ali ibn Asbat from his father: Aba ‘Abdillah (as) was asked: “Did the
Holy Prophet (S) nourish his family with healthy and nutritious food?” He said: “Yes. When one eats food
that is healthy and nutritious, he gets a sense of contentment and his flesh starts to grow.”83

17. In al-Mahasin: In his narration from ‘Amr ibn Jami’ from Abi ‘Abdillah (as) who said: The Noble
Prophet (S) used to wipe the bowl of food clean.84

18. In al-Mahasin: From some of our companions from al-Hasan ibn ‘Ali (as) who said: There are twelve
qualities that one must learn to adopt while eating. Four of them are obligatory, four are (from the)
sunnah and four are (basic eating) etiquette, as for the sunnah, it includes sitting on the left leg, eating
with three fingers, and for one to eat from what is in front of him.85

Note: This has been narrated by al-Saduq in al-Khisal and al-Faqih, by al-Tabarsi in al-Makarim, and
by al-Sayyid in al-Iqbal - and in it (is added) “As for the sunnah, it includes washing ones hands before
eating ... and licking the fingers ...”86

19. In al-Mustadrak: From Abi al-Qasim al-Kufi in a hadith on the actions that are (from the) sunnah
while eating: The sunnah in this is to wash one’s hands before and after eating.87

20. In al-Kafi: In his narration from Muhammad ibn al-Fadhil who ascribes it to them (the infallibles (as))
that they said: When the Holy Prophet (S) ate, he would put food for the person sitting opposite him and
when he drank water he would give some to the person sitting on his right.88

21. In al-Makarim: He (S) used to drink while standing and at times he would drink while riding (an
animal), and sometimes he would stop and drink - from a water skin or an earthenware flask or from any
other vessel that was available and (sometimes) with his hands.89

22. In al-Ihya: He (S) used to drink in three draughts, glorifying Allah at the end of each draught and
starting each draught with ‘bismillah ...’ After finishing the first draught he would say: ‘alhamdulillah’ and
after the second he would add: ‘Rabbil-’alamin’ and in the third he would add: ‘ar-Rahmanir-Rahim’.90

23. In al-Irshad of al-Daylami: When he (S) drank water he would say:

‫ﻪ‬‫ﺘ‬‫ﻤ‬‫ﻌ‬‫اﺗﺎً ﺑِﻨ‬‫ﺬْﺑﺎً ﻓُﺮ‬‫ ﻋ‬‫ﻠَﻪ‬‫ﻌ‬‫ ﺟ‬‫ﺎﺟﺎً ﺑِﺬُﻧُﻮ ﺑِﻨَﺎ و‬‫ﺟ‬‫ ا‬‫ﻠْﻪ‬‫ﻌ‬‫ﺠ‬‫ ﻳ‬‫ اﻟﱠﺬِي ﻟَﻢ‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫ﻟْﺤ‬‫ا‬.

“All praise be to Allah, the One who did not make it (this water) bitter as a punishment for our sins, and
made it sweet and quenching by His grace.”91

Note: al-Kulayni has mentioned this in al-Kafi and al-Ghazali in al-Ihya.92

24. In al-Iqbal: From al-Sayyid Yahya ibn al-Husayn ibn Harun al-Husayni in his Amali: When the Holy
Prophet (S) had eaten a few morsels, he would say:
 َ‫ﻨْﻚ‬‫ ﻋ‬‫ﺘَﻐْﻨـ‬‫ﺴ‬‫ ﻣ‬‫ ﻻ‬‫ و‬‫ع‬‫د‬‫ﻮ‬‫ ﻣ‬‫ ﻻ‬‫ﻔُﻮرٍ و‬‫ ﻣ‬‫ﺮ‬‫ﺪُ ﻏَﻴ‬‫ﻤ‬‫ ﻓَﻠَﻚَ اﻟْﺤ‬‫ﺖ‬‫ﻳ‬‫و‬‫ر‬‫ ا‬‫ و‬‫ﺖ‬‫ﻘَﻴ‬‫ ﺳ‬‫ و‬‫ﺖ‬‫ﻤ‬‫ﻃْﻌ‬‫ﺪُ ا‬‫ﻤ‬‫ ﻟَﻚَ اﻟْﺤ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! To You belongs all praise. You have fed, given drink and quenched the thirst; so all praise
belongs to you, without ingratitude, and without leave, and without (seeking) independence from You.”93

25. In al-Makarim: He (S) said: The best condiment is vinegar - O Allah! Make the vinegar a blessing for
us - for it is the condiment of the prophets before me.94

26. In al-Kafi: In his narration from al-Sakuni from Abi ‘Abdillah (as) who said: The additives most liked
by the Noble Prophet (S) were vinegar and olive oil, and he said: “This is the food of the prophets
(as)”.95

27. In al-’Uyun: In his narration from al-Rid’a from his fathers from ‘Ali (as) who said: The Holy Prophet
(S) never ate the kidney (of animals), though he did not prohibit it, and he would say: “.because of their
closeness to the urine.”96

28. In al-Kafi: In his narration from ‘Abd al-Rahman ibn al-Hajjaj in a hadith from Abi ‘Abdillah (as): The
Holy Prophet (S) was brought a bowl of rice as a gift from the Ansar, so he called Salman, Miqdad and
Aba Dharr – may Allah be pleased with them – to join him. They began making excuses after having
eaten very little, so he (S) said: “You have not had anything! The one from among you who loves us the
most is the one who will eat the most with us.”97

29. Also: In his narration from Ibrahim al-Karkhi who said: Abu ‘Abdillah (as) said: The Prophet of Allah
(S) said: “If a believer were to invite me to eat the meat of the arm-bone of a sheep, I would accept; and
this is part of religion. If a polytheist or a hypocrite were to invite me to eat camel-meat, I would decline;
and this is from religion. Allah has made forbidden for me the gifts of the polytheists and the hypocrites
and their food.”98

30. In al-Bihar, from the ‘Allamah in al-Tadhkirah: He (S) never used to eat garlic, onions and leeks.99

31. In al-Mahasin: From al-Nawfali in his narration: The Noble Prophet (S) said: “Take off your shoes
when eating, for it is a wonderful sunnah and relaxing for the feet.”100

32. In al-Kafi: In his narration from Ibn al-Qaddah from Abi ‘Abdillah (as) in a hadith: The Holy Prophet
(S) used to like the meat of the arm-bone and shoulder, and he disliked the (meat of the) hipbone
because of its closeness to the urinary tract.101

Note: This has been narrated by al-Barqi in al-Mahasin and by al-Saduq in al-’Ilal.102

33. In ‘Awarif al-Ma’arif: The Holy Prophet (S) never criticized food – ever. If he had an appetite for it, he
ate it otherwise he left it.103

34. Also: The Noble Prophet (S) never used to blow on food or breathe in the cup (when drinking).104
35. Also: Having vinegar and green vegetables on the table is from the sunnah.105

36. In al-Mahasin: In his narration from Ibn al-Qaddah from Ja’far (as) who said: Once some ‘Khabis’ (a
dish made from dates, raisins and clarified butter) was brought for the Holy Prophet (S) but he refused to
eat it, so he was asked: “Do you prohibit it?” He said: “No, but I would not like to accustom myself to this
type of food.” Then he recited the ayah: ‘You have exhausted your good things in the life of the
world’.106

37. In al-Majma’: The Holy Prophet (S) used to tilt the bowl for the cat (making it easier for her to
drink).107

38. In al-Da’aim: From Ja’far ibn Muhammad (as) that he used to eat with five fingers saying: This is
how the Prophet of Allah (S) used to eat, not how the arrogant eat.108

39. Also: From ‘Ali (as) that he said: We would soak raisins and dates in clean water in order to sweeten
it for the Noble Prophet (S), and if a day or two had passed he would drink it, but when it had changed
(in taste) he would instruct that it should be poured out.109

40. From al-Da’aim: When the Holy Prophet (S) ate, he would sit with one leg upright and the other
relaxed.110

41. When the Holy Prophet (S) ate or drank he said:

ً‫ﺟﺎ‬‫ﺨْﺮ‬‫ ﻣ‬‫ ﻟَﻪ‬‫ﻞ‬‫ﻌ‬‫ ﺟ‬‫ و‬‫ﻏَﻪ‬‫ﻮ‬‫ ﺳ‬‫ و‬‫ﻘ‬‫ ﺳ‬‫ و‬‫ﻢ‬‫ﻃْﻌ‬‫ اﻟﱠﺬِي ا‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫ﻟْﺤ‬‫ا‬.

“All praise is for Allah, the One who gave food and drink, and allowed it to be consumed, and made a
pathway and an outlet for it.”111

42. In al-Majma’: In the narrative of the battle of Khandaq after mentioning the killing of Nawfal ibn ‘Abd
al-Ghazza, until where he said: The disbelievers sent twenty thousand (dirhams) to the Noble Prophet
(S) to buy his corpse, so the Holy Prophet (S) said: “It is yours; because we do not take money for the
dead.”112

43. In Makarim al-Akhlaq: From an incomplete chain of narrators from al-Rid’a (as) who said: A quince
was brought for the Holy Prophet (S) so he divided it with his hands, and he (as) used to really like it, so
he ate it and gave some to those of his companions who were with him, then he said: “You should eat
quince for it cleans the heart and removes the covering (of phlegm) from the chest.”113

44. In Makarim al-Akhlaq: In his narration from al-Rid’a (as), with an incomplete chain: The Holy
Prophet (S) said: “Allah (SwT) has made honey a blessing. It is the cure for pains and seventy prophets
have blessed it.”114
45. In ‘Uyun al-Akhbar: In the narration from al-Rid’a from ‘Ali ibn Abi Talib (as) who said: The Prophet
of Allah (S) said to me: “O ‘Ali you should eat lentils as it is a blessed and holy food. It softens the heart
and increases one’s inclination to weep (to Allah), and seventy prophets have blessed it, the last of
whom was ‘Isa ibn Maryam (as).”115

46. From Abi ‘Umar: When the Noble Prophet (S) wanted to eat a chicken he would ask that it be
brought and would keep it tethered (and would feed it) for some days after which he would (slaughter
and) eat it.116

47. In al-Mahasin: In the narration from Adim ‘Bayya’ al-Harwi’ from al-Sadiq (as) in a hadith: ... he (S)
used to like eating meat.117

48. In al-Kafi: In the narration of ‘Ali about the Holy Prophet (S): He never refused perfume and
sweets.118

1. al-Kafi 8:129 and 163

2. Amali al-Saduq: 263, Makarim al-Akhlaq: 28
3. al-Ihtijaj: 225
4. Nahjul Balaghah: 227
5. al-Da’awat: 138, al-Mustadrak 16:225
6. al-Kafi 6:272, Tahdhib al-Ahkam 9:93, al-Faqih 3:354, al-Mahasin: 456-457, al-Zuhd of Ibn Sa’id al-Ahwazi: 59
7. al-Kafi 6:270, Makarim al-Akhlaq: 27, Da`aim al-Islam 2:119, Faydh al-Qadir 5:181
8. al-Kafi 6:271, al-Mahasin: 457
9. al-Kafi 6:271
10. al-Kafi 6:27, al-Faqih 3:354, Tahdhib al-Ahkam 9:93, al-Mahasin: 457, Makarim al-Akhlaq: 27
11. Ihya ‘Ulum al-Din 2:369, Makarim al-Akhlaq: 27
12. al-Nuri has narrated this in al-Mustadrak 16:228
13. Makarim al-Akhlaq: 16, Amali al-Tusi 2:7
14. al-Mahasin: 441, al-Kafi 6:297, Fayd’ al-Qadir 5:196
15. al-Kafi 6:271, Fayd’ al-Qadir 5:128
16. al-Mahasin: 443
17. Makarim al-Akhlaq: 30, al-Mahasin: 443, al-Kafi 6:297
18. Makarim al-Akhlaq: 171, al-Mahasin: 541, ‘Uyun Akhbar al-Rid’a 2:43
19. Makarim al-Akhlaq: 26, Note: ‘Allamah Tabataba`i says: Then al-Tabarsi mentions the types of food that the he (S)
used to eat, like bread and meat of different kinds, watermelon, grapes, pomegranates, dates, milk, butter, vinegar, sugar,
cabbage etc. It is narrated that he used to love dates and that he liked honey. It is also narrated that the fruit he liked the
most was the pomegranate. (Refer to al-Mizan 6:326)
20. al-Kafi 6:285, al-Mahasin: 448
21. al-Ja’fariyat: 60, Makarim al-Akhlaq: 27, Tahdhib al-Ahkam 6:99, Nawadir al-Rawandi: 35
22. al-Kafi 6:294
23. al-Kafi 6:288, al-Mahasin: 420 (and in these two sources it is narrated from Abi ‘Abdillah (as)), Makarim al-Akhlaq: 194,
Tuhf al-’Uqul: 110
24. al-Kafi 6:345
25. Iqbal al-A’mal: 116
26. Sahifah al-Imam al-Rid’a: 75, Makarim al-Akhlaq: 169, ‘Uyun Akhbar al-Rid’a 2:41
27. We did not find this.
28. Sahifah al-Imam al-Rid’a: 69, Makarim al-Akhlaq: 193, al-Mustadrak 16:373
29. al-Kafi 6:376, al-Mahasin: 559, Makarim al-Akhlaq: 152, al-Faqih 3:357
30. Makarim al-Akhlaq: 153, al-Kafi 6:377, al-Mahasin: 564
31. Makarim al-Akhlaq: 31
32. Ibid., 151
33. Ibid.
34. al-Ja’fariyat: 161, Da`aim al-Islam 2:130, al-Mustadrak 17:12
35. Makarim al-Akhlaq: 31
36. al-Ja’fariyat: 217
37. al-Mahasin: 580, al-Kafi: 383
38. ‘Uyun Akhbar al-Rid’a 2:72
39. Ihya ‘Ulum al-Din 2:371, Makarim al-Akhlaq: 30-31
40. Ihya ‘Ulum al-Din 2:361
41. Makarim al-Akhlaq: 29-30
42. al-Durus al-Shar’iyyah 3:46, al-Mahasin: 558, Makarim al-Akhlaq: 185, al-Kafi 6:373
43. Ihya ‘Ulum al-Din 2:371, Makarim al-Akhlaq: 30
44. al-Nuri has narrated this in al-Mustadrak 16:350 – quoting from al-Hidayah
45. Makarim al-Akhlaq: 30, al-Kafi 6:315, Da`aim al-Islam 2:110
46. al-Kafi 6:332, Makarim al-Akhlaq: 165
47. al-Kafi 5:320 and 6:332, Makarim al-Akhlaq: 165
48. A variety of reddish yellow dates that were known to be of the best quality. (Tr.)
49. al-Kafi 6:346
50. In the source text: Narrated from ‘Amr ibn Sa’id ibn Hilal
51. Amali al-Tusi 2:294, al-Kafi 2:137, Amali al-Mufid: 195
52. al-Kafi 6:352, al-Mahasin: 541
53. Makarim al-Akhlaq: 28-30
‘Allamah Tabatabai says in al-Mizan: His words “the thumb and what followed it and the middle finger ...” shows the
eloquence of the narrator since he did not say: “ ... and the index finger ...” out of respect for him (S) by not mentioning
`index` to refer to his noble finger when the thumb had been mentioned.
Then the ‘Allamah says: And the one who narrated his (S) eating the Faludhaj has contradicted what is in al-Mahasin,
narrated from Ya’qub ibn Shu’aib from Abi ‘Abdillah (as) ... [see the next hadith] (Refer to al-Mizan 6:326)
54. al-Mahasin: 410, Manaqib Ale Abi Talib 2:99, Kashf al-Ghummah 1:163, In al-Da`aim: the Noble Prophet (S) used to
like the Faludhaj and when he wanted it he would say: Take it and reduce it. Then al-Qad’i al-Nu’mani said: I think he
avoided having more from it so that it should not harm him. (Da`aim al-Islam 2:111)
55. We did not find this in al-Kafi but it has been narrated in Makarim al-Akhlaq: 157
56. al-Ja’fariyat: 161
57. A drinking cup or bowl made in Damascus. (Tr.)
58. al-Kafi 6:386
59. al-Kafi 6:385, al-Mahasin: 577
60. Makarim al-Akhlaq: 31
61. Ibid.
62. Ibid.
63. Rain water that falls on the seventh month of the Roman Calendar contains special properties. [Ref. Taj al-`Arus vol. 9
pg. 28] (Tr.)
64. Muhaj al-Da`awat: 355-356
65. ‘Uyun Akhbar al-Rid’a 2:63
66. al-Kafi 4:495
67. Tibb al-Nabi (S) – Introduction: 3
68. Majmu’at Warram: 39
69. Ibid.
70. Makarim al-Akhlaq: 149
71. Majmu’at Warram: 82
72. Amali al-Tusi 2:303
73. ‘Uyun Akhbar al-Rid’a 2:64
74. Majmu’at Warram: 39
75. Ibid., 141
76. Majmu’at Warram: 39
77. Ibid.
78. Makarim al-Akhlaq: 32
79. Bihar al-Anwar 42:276
80. Manaqib Ale Abi Talib 2:99
81. Makarim al-Akhlaq: 31
82. Bihar al-Anwar 77:268, Bisharat al-Mustafa: 25
83. al-Kafi 4:12
84. al-Mahasin: 443
85. Ibid., 459
86. al-Khisal: 485, al-Faqih 3:359, Makarim al-Akhlaq: 141, Iqbal al-A’mal: 113
87. al-Mustadrak 16:269
88. al-Kafi 6:299, al-Mustadrak 16:287
89. Makarim al-Akhlaq: 31-32
90. Ihya ‘Ulum al-Din 2:6
91. We did not find it in al-Irshad, but we found it in al-Wasa`il 17:204
92. al-Kafi 6:384, Ihya ‘Ulum al-Din 2:6, Qurb al-Isnad: 12
93. Iqbal al-A’mal: 116
94. Makarim al-Akhlaq: 190, ‘Awarif al-Ma’arif: 314
95. al-Kafi 6:328, al-Mahasin: 483
96. ‘Uyun Akhbar al-Rid’a 2:41
97. al-Kafi 6:278
98. al-Kafi 6:274, al-Mahasin: 411
99. Bihar al-Anwar 16:387
100. al-Mahasin: 449
101. al-Kafi 6:315
102. al-Mahasin: 470, we did not find this in al-’Ilal
103. ‘Awarif al-Ma’arif: 313
104. ‘Awarif al-Ma’arif: 314, Ihya ‘Ulum al-Din 2:5-6
105. ‘Awarif al-Ma’arif: 314
106. al-Mahasin: 409, Surat al-Ahqaf: 20
107. Majma’ al-Bayan 4:352 – Surat al-An’am
108. Da`aim al-Islam 2:119
109. Ibid., 2:128
110. Da`aim al-Islam 2:118, Bihar al-Anwar 66:389
111. Sunnah Abi Dawud 3:366
112. Majma’ al-Bayan 8:343 – Surat al-Ahzab
113. Makarim al-Akhlaq: 172, Musnad al-Imam al-Rid’a: 342
114. Makarim al-Akhlaq: 166, Musnad al-Imam al-Rid’a: 351
115. ‘Uyun Akhbar al-Rid’a  2:40, Musnad al-Imam al-Rid’a: 342
116. Bihar al-Anwar 65:6
 117. al-Mahasin: 460
118. al-Kafi 6:513, Wasa`il al-Shi’ah 1:444

Chapter 10: On the Adab of the Lavatory

1. From Shahid al-Thani in Sharh al-Nafliyyah: Nobody ever saw the Holy Prophet (S) urinating or
relieving himself.1

2. In al-Ja’fariyat: In his narration from Ja’far ibn Muhammad from his fathers from ‘Ali (as): Whenever
the Holy Prophet (S) wanted to expectorate, he would first cover his head and then (after expectorating)
bury it (the phlegm). When he visited the lavatory, he would (also) cover his head.2

3. In al-Majalis al-Akhbar: Narrated from Abi Dharr from the Holy Prophet (S) (that) in his counsel, he
said: O Aba Dharr! Be ashamed in the presence of Allah, for by Allah when I go to relieve myself, I hide
and cover myself with my clothes out of shame from the angels who are with me.3

4. From al-Mufid in al-Muqni’ah: Covering the head, if it is open, is a sunnah from the sunnah of the
Noble Prophet (S).4

5. In al-Ja’fariyat: In his narration from Ja’far ibn Muhammad from his fathers from ‘Ali (as): The Holy
Prophet would pull the urinary tract thrice after urination.5

6. In al-Kafi: Narrated from al-Husayn ibn Khalid from Abi al-Hasan al-Thani (as) saying: I said to him:
“It has been narrated to us in the hadith that the Holy Prophet (S) would purify himself (after relieving
himself) while his ring was still on his finger, and this was also the case with Amir al-Mu’minin (as); and
the inscription on the ring of the Holy Prophet (S) was ‘Muhammad is the Apostle of Allah‘ (is this
correct)?” He (as) said: “They have spoken the truth.” I said: “So should we do (the same)?” He replied:
“They used to wear their rings on the right hand whereas you wear your rings on the left hand.”6

Note: A similar narration is found in al-Makarim quoting from Kitab al-Libas of al-’Ayyashi from al-
Husayn ibn Sa’id from Abi ‘Abdillah (as) and also in al-Ja’fariyat.7

7. In al-Khisal: Narrated from al-Husayn ibn Mus’ab from Abi ‘Abdillah (as) who said: Three things that
were practiced by al-Barra’ ibn Ma’rur al-Ansari became part of the sunnah: In the beginning, people
used to clean themselves with stones so al-Barra’ ibn Ma’rur ate a pumpkin which softened his bowels
and he cleansed himself with water; and Allah (SwT) revealed about him

“Surely Allah loves those who turn to Him constantly and He loves those who purify themselves.”
(Surat al-Baqarah: 222)
And it became a sunnah to cleanse oneself with water.

When he was on his death bed, he was out of Madinah, so he ordered that his face be turned toward the
Holy Prophet (S) (who was in Makkah) and bequeathed one third of his wealth; and so it was that the
law regarding (facing) the Qiblah was ordained and bequeathing of one third (of one’s wealth) became
the sunnah.8

8. In al-Tahdhib: In his narration from ‘Abdullah ibn Maskan from Abi ‘Abdillah (as) who said: The Noble
Prophet (S) was the most cautious about urine. When he wanted to urinate, he would find a place that
was elevated from the ground, or an area where there was a lot of soil, out of aversion to being
splattered by urine.9

9. In al-Ja’fariyat: In his narration from Ja’far ibn Muhammad, from his father (as) who said: My father
(‘Ali ibn al-Husayn (as)) said: “O my son, get for me clothes for (use in) the lavatory. I saw a fly sitting
on something impure and then it sat on me.” He said: I brought it to him so he said: “Neither did the Holy
Prophet (S) nor his companions have any clothes (for this purpose) other than their regular clothes,” so
he did not take it.10

Addendum to this Chapter

1. In al-Hidayah: The sunnah for entering the lavatory is that one should enter with his left leg before his
right and should cover his head and remember Allah (SwT).11

2. In al-Kafi: In his narration from Abi Usamah in a hadith from Abi ‘Abdillah (as): A man asked him
(among other things): “What is the sunnah regarding entering the lavatory?” He (S) said: “Remember
Allah, seek protection from Allah against the cursed Shaitan and when you have finished (relieving
yourself) say:

‫ﻴﺔ‬‫ﺎﻓ‬‫ ﻋ‬‫ﺮٍ و‬‫ﺴ‬‫ ﻳ‬‫ذى ﻓ‬‫ اﻻ‬‫ﻦ‬‫ ﻣ‬ّ‫ﻨ‬‫ ﻣ‬‫ج‬‫ﺧْﺮ‬‫ﺎ ا‬‫ ﻣ‬‫ﻠـ‬‫ ﻋ‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫ﻟْﺤ‬‫ا‬.

“All praise be to Allah for what he has removed from me of that which is harmful (to my body) with ease
and well-being.”12

Note: al-Barqi has narrated this in al-Mahasin as has al-Saduq in al-’Ilal13

3. In al-Tahdhib: In his narration from Zurarah from Abi Ja’far (as) who said: There is no prayer except
with purification. It is permissible for you to cleanse yourself with three stones (after relieving yourself) as
this was from the sunnah of the Holy Prophet (S). As for urination, however, it is a must to wash oneself
(with water after urinating).14

Note: He has also narrated it in al-Istibsar.15

4. In al-Tahdhib: From Ahmad ibn Muhammad, from some of our companions quoting from Abi ‘Abdillah
(as) who said: It was (from) the sunnah to use three clean stones for cleansing oneself, followed by
water.16

5. In al-Da’aim: ‘Ali (as) said: The sunnah with regards to cleansing oneself with water is to start with
(washing away) the urine and then the stool and not (to wash) both at once.17

6. Also: When he (S) wanted to relieve himself during a journey, he would move far away (from the
people) and find a hidden place.18

7. Also: They (the Imams (as)) narrated: When the Holy Prophet (S) entered the lavatory, he would
cover his head and veil himself and nobody ever saw him.19

1. Fawa`id al-Milliyyah fi Sharh al-Nafliyyah: 17, ‘Awarif al-Ma’arif: 261, Da`aim al-Islam 1:104
2. al-Ja’fariyat: 30, Da`aim al-Islam 1:104, al-Mustadrak 1:248
3. Amali al-Tusi 2:147, Majmu`at Warram: 307, Makarim al-Akhlaq: 465
4. al-Muqni`ah: 39, Tahdhib al-Ahkam 1:24
5. al-Ja’fariyat: 12, al-Mustadrak 1:260
6. al-Kafi 6:373, `Uyun Akhbar al-Rid’a 2:55
7. Makarim al-Akhlaq: 92, al-Ja’fariyat: 186
8. al-Khisal: 192
9. Tahdhib al-Ahkam 1:33, ‘Ilal al-Shara’i: 278, al-Faqih 1:22
10. al-Ja’fariyat: 14
11. al-Hidayah: 15
12. al-Kafi 3:69
13. ‘Ilal al-Shara’i: 276, we have not found this in al-Mahasin.
14. Tahdhib al-Ahkam 1:50
15. al-Istibsar 1:55
16. Tahdhib al-Ahkam 1:46
17. Da`aim al-Islam 1:106
18. Da`aim al-Islam 1:104, al-Mustadrak 1:249, ‘Awarif al-Ma’arif: 261
19. Da`aim al-Islam 1:104

Chapter 11: On the Dead and anything related

(to Death)

1. In al-Makarim: Whenever the Holy Prophet (S) saw a pustule on his body, he would seek refuge with
Allah and submit him self and cry out to Him in supplication. He would be asked: “O Prophet of Allah!
What is the cause of your distress?” He would reply: “If Allah (SwT) willed a small (matter) to become a
big one, it would become big and if He willed a big matter to become small, it would become small.”1
2. In the book al-Tamhis: From Abi Sa’id al-Khudri (who said) that he placed his hand on the Noble
Prophet (S) and he (found that he) had a fever, and he noticed this (while his hand was) above the
blanket, so he said: “How intensely has it (the fever) effected you O Prophet of Allah?!” He (S) said:
“This is how we are made to undergo intense trials and our reward is (thereby) doubled.”2

3. In al-Kafi: Narrated from Jabir from Abi Ja’far (as) who said: The sunnah is that the bier should be
carried by its four sides and anything in addition to this is voluntary.3

4. Also: Narrated from al-Fad’l ibn Yunus from Musa ibn Ja’far (as): The (method of) carrying the bier
with the dead body, according to the practiced sunnah, was to start by (lifting) the side of the right hand
(of the dead body), then the right leg, then the left leg and finally the left hand, until it was raised from all
sides.4

5. From ‘Abdillah ibn Ja’far in Qurb al-Isnad: From al-Hasan ibn Dharif from al-Husayn ibn ‘Alwan from
Ja’far from his father (as): al-Hasan ibn ‘Ali (as) was sitting with his companions when a funeral
procession passed by, so some of the people stood up but al-Hasan (as) did not stand up, and when
the procession had passed, some of them said: “Why did you not stand up – may Allah grant you well-
being – when the Holy Prophet (S) used to stand for the bier when it was carried past?” al-Hasan (as)
said: “The Holy Prophet (S) only stood up once and this was when the bier of a Jew was being carried
and the place was narrow, so the Prophet stood up because he disliked that the bier should pass over
his head.”5

6. From al-Qutb in his Da’awat: When the Noble Prophet (S) followed a funeral procession, he would be
overcome by grief and would contemplate more and talk less.6

7. In al-Ja’fariyat: In his narration from Ja’far ibn Muhammad from his fathers from ‘Ali (as): The Holy
Prophet (S) used to throw three handfuls of dust on the grave (of a believer).7

8. al-Kafi: Narrated from Zurarah from Abi Ja’far (as) who said: The Holy Prophet (S) would perform
something special when someone from Bani Hashim passed away; something which he never
performed for any other Muslim. After he prayed salat al-mayyit for the Hashimi and sprinkled water on
his grave, the Noble Prophet (S) placed his hand on the grave until his fingers were seen to be in the
soil, and when a person would return (home from a journey) or a traveler from Madinah (would come),
he would see a new grave with the Holy Prophet’s (S) hand-print and say: “Who has died from the
family of Muhammad (as)?”8

9. Also: Narrated from ‘Abd al-Rahman ibn Abi ‘Abdillah who said: I asked him about the placing of
one’s hand on the grave – what is it and why is it done? He replied: The Holy Prophet (S) performed it
on (the grave of) his son after sprinkling the water (on his grave). I asked him: How should I place my
hand on the graves of the Muslims? He showed me by placing his hand on the ground and then raised it
(and this was) while he was facing the Qiblah.9
10. From Shahid al-Thani in Musakkin al-Fu’ad: From ‘Ali (as): When the Noble Prophet (S) gave
condolence he would say:

‫ﻢ‬‫ﻤ‬‫ﺣ‬‫ر‬‫ و‬‫ﻪ‬‫ اﻟ‬‫ﻢ‬‫ﻛ‬‫ﺮ‬‫آﺟ‬.

“May Allah recompense you and have mercy on you”

And when he congratulated someone he would say:

‫ﻢ‬‫ﻠَﻴ‬‫ ﻋ‬‫ﻪ‬‫كَ َاﻟ‬‫ﺎر‬‫ ﺑ‬‫ و‬‫ﻢ‬َ‫ ﻟ‬‫ﻪ‬‫كَ اﻟ‬‫ﺎر‬‫ﺑ‬

“May Allah bless you and keep you blessed.”10

11. From al-Qutb in his Da’awat: Zayn al-’Abidin (as) said: There was never a time when Amir al-
Mu’minin (as) was faced with an affliction but that he would pray a thousand rak’ahs on that day, give
alms to sixty beggars and fast for three days. He (as) said to his children: “When an affliction befalls you
do as I do, for I saw the Holy Prophet (S) doing this, so follow in the footsteps of your Prophet and do
not contravene it for Allah (will thereby) be against you. Allah (SwT) has said:

“As for him who endures patiently and forgives, that is indeed the steadiest of courses.” (Surat al-
Shura (42): 43)

Zayn al-’Abidin (as) said: I still perform this action of Amir al-Mu’minin (as).11

Addendum to this Chapter

1. In al-Makarim: From Anas ibn Malik who said: The Holy Prophet (S) used to visit the sick and attend
the funeral processions.12

2. In al-Majalis of Shaykh al-Tusi: In his narration from al-Harith from ‘Ali (as) who said: When the
Noble Prophet (S) visited a sick person he would say:

‫ﻧْﺖ‬‫ ا‬‫ﻻ‬‫ ا‬‫ ﺷَﺎﻓ‬‫ ﻻ‬‫ اﻟﺸﱠﺎﻓ‬‫ﻧْﺖ‬‫اﺷْﻒِ ا‬‫سِ و‬‫ﺎ‬‫ اﻟْﺒ‬‫ب‬‫ ر‬‫س‬‫ﺎ‬‫ﺐِ اﻟْﺒ‬‫ذْﻫ‬‫ا‬.

“Remove the affliction O Lord of affliction, and cure him for You are the Healer, there is no other Healer
but You.”13

Note: A similar narration is mentioned by al-Tabarsi in al-Makarim.14

3. In Tibb al-A’immah: From Jabir from al-Baqir (as) who said: When the Holy Prophet (S) or someone
from his family or (close) companions was afflicted with inflammation in the eyes, he would recite the
following supplication:

‫رِي‬‫ ﺛَﺎ‬‫ﻴﻪ‬‫ ﻓ‬‫رِﻧ‬‫ ا‬‫ و‬‫ﻨ‬‫ ﻇَﻠَﻤ‬‫ﻦ‬‫ ﻣ‬‫ﻠـ‬‫ ﻋ‬‫ﻧ‬‫ﺮ‬‫اﻧْﺼ‬‫ و‬ّ‫ﻨ‬‫ ﻣ‬‫ﻦ‬‫ارِﺛَـﻴ‬‫ﺎ اﻟْﻮ‬‫ﻤ‬‫ﻠْﻬ‬‫ﻌ‬‫ اﺟ‬‫ﺮِي و‬‫ﺼ‬‫ ﺑ‬‫ و‬‫ﻌ‬‫ﻤ‬‫ ﺑِﺴ‬‫ﻨ‬‫ّﻌ‬‫ﺘ‬‫ ﻣ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! Cause me to enjoy my hearing and my sight and make them continue with me until the day I
die, and help me (to gain victory) over the one who oppresses me and take my vengeance from him.”15

4. In al-Makarim: From Ibn ‘Abbas who said: The Holy Prophet (S) would teach us (to recite this) for all
types of pains, fever and headache:

ِ‫ اﻟﻨﱠﺎر‬ِ‫ﺮ‬‫ ﺣ‬ِ‫ ﺷَﺮ‬‫ﻦ‬‫ ﻣ‬‫ﺎرٍ و‬‫قٍ ﻧَﻌ‬‫ﺮ‬‫ ﻋ‬‫ﻞ‬‫ِ ﻛ‬‫ ﺷَﺮ‬‫ﻦ‬‫ ﻣ‬‫ﻴﻢ‬‫ﻈ‬‫ اﻟْﻌ‬‫ﻪ‬‫ﻮذُ ﺑِﺎﻟ‬‫ﻋ‬‫ ا‬.ِ‫ﺒِﻴﺮ‬ْ‫ اﻟ‬‫ﻪ‬‫ اﻟ‬‫ﻢ‬‫ﺑِﺴ‬.

“In the name of Allah the Great. I seek refuge with Allah the Almighty from the evil of all that gushes in
the veins and from the evil of the heat of the Hellfire.”16

5. In Majmu’at Warram: Whenever the Noble Prophet (S) was saddened by something, he would take
recourse in fasting and prayer.17

6. al-Shahid al-Thani in Musakkin al-Fu’ad: Whenever an affliction befell the Holy Prophet (S), he would
stand, perform ablution, and pray two rak’ahs and say:

‫ﺪْﺗَﻨَﺎ‬‫ﻋ‬‫ﺎ و‬‫ﻟَﻨَﺎ ﻣ‬‫ﻧْﺠِﺰ‬‫ﺗَﻨَﺎ ﻓَﺎ‬‫ﺮ‬‫ﻣ‬‫ﺎ ا‬‫ ﻣ‬‫ﻠْﺖ‬‫ ﻗَﺪْ ﻓَﻌ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

O Allah! I have done as you commanded, so fulfill for us what you have promised us.18

7. In al-Kafi: From ‘Ala’ ibn Kamil who said: I was sitting in the company of Abi ‘Abdillah (as) when
(suddenly) a woman’s scream was heard from the house, so Abu ‘Abdillah (as) stood up then he sat
down and regained his composure and returned to his talk until he had completed it, then he said: “We
(the Ahl al-Bayt) like the well-being of our selves, our children and our possessions but when there is a
divine ordinance, it is not for us to like something which Allah does not like for us.”19

Note: al-Kulayni has narrated two other ahadith with similar a meaning and al-Saduq has also narrated
this in al-Faqih and Ikmal al-Din.20

8. In al-Kafi: From ‘Ali ibn Ibrahim from his father, from (the Imam (as)) who said: The sunnah with
regards to ‘Hunut’ (camphor used in the embalmment of the dead) is (to use) the equivalent of (the
weight of) thirteen and one third dirhams. Then he (as) said: Jibra’il descended on the Holy Prophet (S)
with ‘Hunut’ weighing the equivalent of forty dirhams, so the Noble Prophet (S) divided it into three
(equal) portions, a portion for himself, a portion for ‘Ali (as) and a portion for Fatimah (as).21

Note: This has also been narrated by Shaykh Tusi in al-Tahdhib and by al-Saduq in al-’Ilal, al-Faqih,
Fiqh al-Rid’a and al-Hidayah.22

9. Also: In his narration from Zurarah and Muhammad ibn Muslim who said: We said to Abi Ja’far (as):
“Is the turban of the dead body a part of the shroud?” He said: “No. The obligatory shroud is made up of
three pieces of cloth or in the very least, (if these cannot be procured) one complete cloth that shrouds
the entire body. Anything more than this is sunnah until it reaches five cloths, and anything more than
that is an innovation and the turban is sunnah.”23

10. In al-Tahdhib: Using the ‘Jarid’ (palm branches - stripped of the leaves - which are buried along
with the dead body) is also from the sunnah.24

11. Shaykh Tusi in his book ‘Ghaybah’: From Muhammad ibn al-Hasan al-’Alawi and others in a long
hadith from Musa ibn Ja’far (as) who said: We the Ahl al-Bayt - the dower of our women, the pilgrimage
of those from among us who have not been for pilgrimage, and the shrouds of our dead are (all) from
our purest wealth; and I have my shroud with me ...25

12. In Ja’fariyat: In his narration from ‘Ali (as): When the Holy Prophet (S) prayed over a dead body, if it
was a man, he would stand next to his chest and if it was a woman, he would stand next to her head.26

Note: This has also been narrated in al-Da’aim, and in al-Tahdhib from Jabir from Abi Ja’far (as).27

13. In ‘Awali al-La’ali: From Abi Sa’id al-Khudri: He (S) never rode a mount on (the day of) ‘eid or (while
attending) a funeral – ever.28

14. In al-Kafi: In his narration from al-Sakuni from Abi ‘Abdillah (as) who said: Amir al-Mu’minin (as)
said: It became the sunnah from the Holy Prophet (S) that none should enter the grave of a woman
except those who (were allowed to) see her in her lifetime.29

15. Also: In his narration from ‘Ali ibn Yaqtin who said: I heard Aba al-Hasan (as) saying: Do not go
down into the grave wearing a turban, cap, scarf or shoes and undo your buttons (before going in) as
this was the sunnah of the Noble Prophet (S); and seek refuge with Allah from the accursed Shaitan and
recite Fatihatal Kitab (Surah al-Hamd): ‘al-Mu’awwadhatayn’ (Surah al-Nas Surah al-Falaq): ‘Qul
huwAllahu Ahad’ and Ayat al-Kursi.30

Note: This has also been narrated by al-Saduq in al-’Ilal and al-Shaykh al-Tusi in al-Tahdhib.31

16. Also: In his narration from ‘Umar ibn Udhaynah who said: I saw Aba ‘Abdillah (as) throw dust over
the dead body (in the grave). He held the dust in his hand for some time and then threw it and he never
threw more than three handfuls. So I asked him about this. He replied: “O ‘Umar! I was saying:
 }ً‫ﻴﻤﺎ‬‫ﻠ‬‫ ﺗَﺴ‬‫ﺎﻧﺎً و‬‫ﻳـﻤ‬‫ ا‬‫ﻻ‬‫ ا‬‫ﻢ‬‫ﻫ‬‫ﺎ زَاد‬‫ ﻣ‬‫ و‬‫ﻮﻟُﻪ‬‫ﺳ‬‫ ر‬‫ و‬‫ﻪ‬‫ اﻟ‬‫ﺪَق‬‫ ﺻ‬‫ و‬‫ﻮﻟَﻪ‬‫ﺳ‬‫ر‬‫ و‬‫ﻪ‬‫ﺪَ اﻟ‬‫ﻋ‬‫ﺎ و‬‫ﺬَا ﻣ‬‫ﻚَ ﻫ‬‫ﺜ‬‫ﻌ‬‫ﺪِﻳﻘﺎً ﺑِﺒ‬‫ ﺗَﺼ‬‫ﺎﻧًﺎ و‬‫ﻤ‬‫ﻳ‬‫ا‬.{

“(O Allah!) I believe and confirm that you will resurrect (all human beings); ‘ ... this is what Allah
and his Prophet promised and Allah and His promised spoke the truth - and it only increased
them in faith and submission.” (Surat al-Ahzab (33): 22)

This is what the Holy Prophet (S) used to do and it thus became the sunnah.”32

17. In Qurb al-Isnad: From ‘Ali (as): It is (from) the sunnah to sprinkle some water on the grave.33

18. In al-Tahdhib: In his narration from Musa ibn Ikil al-Numayri from Abi ‘Abdillah (as) who said: The
sunnah with regards to sprinkling water on the grave is that one should face the Qiblah and start
sprinkling water from the side of the head to the side of the legs, then go round the grave to the other
side, then sprinkle water on the middle of the grave; and this is the sunnah.34

19. In Fiqh al-Rid’a: The sunnah is for the grave to be raised (to the height of) four opened fingers from
the ground, and if it is (raised) more than this there is no problem; and the grave should be leveled and
not rounded.35

20. In al-Kafi: In his narration from Hashim ibn Salim from Abi ‘Abdillah (as) who said: When Ja’far ibn
Abi Talib (as) was martyred, the Holy Prophet (S) told Fatimah (as) to take food to Asma’ bint ‘Umays for
three days and to come to her with her womenfolk and stay with her for three days, thus it became the
sunnah to provide food to the grieving family for three days.36

Note: A similar narration is mentioned by al-Barqi in al-Mahasin and by al-Saduq in al-Faqih and Fiqh
al-Rid’a, and by al-Shaykh al-Tusi in al-Amali.37

21. Also: In his narration from Hariz or someone else who said: Abu Ja’far (as) bequeathed eight
hundred dirhams for his obsequies and he considered this to be from the sunnah because the Noble
Prophet (S) said: “Take food for the family of Ja’far (ibn Abi Talib) for they are preoccupied (in
mourning).”38

22. In al-Faqih: al-Sadiq (as) said: Eating at the house of the grieving (family) is a practice from the age
of ignorance and the sunnah is (only) to send the food to them.39

1. Makarim al-Akhlaq: 357

2. al-Tamhis: 34, Bihar al-Anwar 16:275
3. al-Kafi 3:168, Tahdhib al-Ahkam 1:453
4. Ibid.
5. Qurb al-Isnad: 42, al-Tahdhib 1:456 (with another chain of narrators mentioning it from al-Husain )
6. al-Da`awat: 256
7. al-Ja’fariyat: 202
8. al-Kafi 3:200, Tahdhib al-Ahkam 1:460
9. al-Kafi 3:200
 10. Musakkin al-Fu`ad: 108
11. al-Da’awat: Mustadrak al-Da’awat: 287
12. Makarim al-Akhlaq: 15, al-Manaqib 1:146
13. Amali al-Tusi 2:252
14. Makarim al-Akhlaq: 392
15. Tibb al-A`immah: 83
16. Makarim al-Akhlaq: 401
17. Majmu’at Warram: 255
18. Musakkin al-Fu’ad: 56
19. al-Kafi 3:226
20. al-Kafi 3:225-226, al-Faqih 1:187, Kamal al-Din wa Tamam al-Ni’mah 1:73
21. al-Kafi 3:151
22. Tahdhib al-Ahkam 1:290, ‘Ilal al-Shara’i: 302, Fiqh al-Imam al-Rid’a: 168, al-Faqih 1:149
23. al-Kafi 3:144, Tahdhib al-Ahkam 1:292
24. Tahdhib al-Ahkam 1:326, al-Muqni’: 18, al-Faqih 1:144
25. al-Ghaybah: 23, al-Mustadrak 2:231, Tuhf al-’Uqul: 412
26. al-Ja’fariyat: 210
27. Da`aim al-Islam 1:235, Tahdhib al-Ahkam 3:190
28. ‘Awali al-La`ali 2:220, al-Mustadrak 2:300
29. al-Kafi 3:194, Tahdhib al-Ahkam 1:325, al-Ja’fariyat: 203
30. al-Kafi 3:192
31. ‘Ilal al-Sharai’: 305, Tahdhib al-Ahkam 1:313
32. al-Kafi 3: 198
33. Qurb al-Isnad: 72, al-Ja’fariyat: 203
34. Tahdhib al-Ahkam 1:320
35. al-Fiqh al-Mansub li al-Imam al-Rid’a: 175, al-Mustadrak 2:335
36. al-Kafi 3:217
37. al-Mahasin: 419, al-Faqih 1:182, Fiqh al-Imam al-Rid’a: 172, Amali al-Tusi 2:272
38. al-Kafi 3:217
39. al-Faqih 1:182

Chapter 12: On the Adab of Medication

1. In Qurb al-Isnad: In his narration from Husayn ibn Dhareef from, al-Husayn ibn ‘Alwan, from Ja’far
from his father (as): The Holy Prophet (S) got the center of his head cupped.1 Abu Dhabiyyah performed
the cupping with his special instrument and the Holy Prophet (S) gave him one sa’ (three kilos) of dates.
He (also) said: The Noble Prophet (S) would introduce sesame-seed oil nasally (putting it in his nose)
when he had a headache.2

Note: al-Kulayni has also mentioned a similar narration.3 It has also been mentioned in the section on
cleanliness, he (S) would (also) put oil on his eyebrows (to get relief) from headaches.

2. In al-Kafi: Narrated from Bakr ibn Salih, al-Nawfali and others, attributing it to Abi ‘Abdillah (as) who
said: The Holy Prophet (S) did not use any medicine for the common cold, saying: “There is nobody who
is not susceptible to leprosy, so when he catches the cold, it subdues the leprosy.”4

3. Also: Narrated from Muhammad ibn al-Fayd’ who said: I told Abi ‘Abdillah (as): “A person from
among us became sick so he was ordered by the healers to (stick to a certain) diet.” He said: “But we,
the Ahl al-Bayt, do not diet except from dates, and we use apple and cold water as remedies.” I said:
“And why do you diet from dates?” He replied: “Because the Holy Prophet (S) prescribed this diet for ‘Ali
(as) when he was ill.”5

Note: al-Saduq has narrated this in al-’Ilal6 and similar narrations have also been narrated by others.7

Addendum to this Chapter

1. In Ma’ani al-Akhbar: From Abi ‘Abdillah (as) who said: The Noble Prophet (S) would perform cupping
on this head and would call it ‘al-mughithah’ (the reliever) or ‘al-munqidhah’ (the rescuer).8

2. In al-Makarim: From al-Sadiq (as) who said: The Holy Prophet (S) would perform cupping on
Mondays after the ‘Asr prayer.9

Note: This is also narrated by al-Saduq in al-Khisal.10

3. In al-Bihar: Zayd al-Nursi said: I heard Aba al-Hasan (as) saying: Washing the head with marsh
mallow on Fridays is from the sunnah. It brings abundance in sustenance and averts poverty. It
improves the hair and skin and prevents headaches.11

4. Also: From one of our companions who said: I heard Aba ‘Abdillah (as) saying: The Holy Prophet
would wash his head with sidr (lotus jujube) saying: “The one who washes his head with sidr, Allah will
ward off from him the temptations of Shaitan; and the one who is not plagued by the temptations of
Shaitan does not sin, and the one who does not sin shall enter paradise.”12

Note: The first section has been narrated by al-Saduq in Thawab al-A’mal.13

5. Ibna Bastam in Tibb al-A’immah: Narrated from the chain of ‘Ammar from Fudhayl al-Rassan who
said: Abu ‘Abdillah (as) said: From the remedies and medicines of the prophets (as) are cupping,
depilatory and (medicinal) snuff.14

6. al-Qutb al-Rawandi in his Da’awat: From the Noble Prophet (S) who said: “Should I not teach you
about the medicine that was taught to me by Jibra’eel – after which you will not need any physician or
cure?” They said: “Yes, O Prophet of Allah!” He said: “Take rain water and recite on it Fatihat al-Kitab
(Surah al-Hamd) seventy times: ‘Qul A’udhu Birabbi al-Nas’ (Surah an-Nas) seventy times: ‘Qul A’udhu
Birabbi al-Falaq’ (Surah al-Falaq) seventy times, Salawat seventy times and ‘SubhanAllah’ seventy
times and then drink from this water in the morning and at night for seven days consecutively.”15
7. In al-Kafi: In his narration from Abi ‘Abdillah (as) who said: The Holy Prophet (S) complained to his
Lord (SwT) of back pain, so He ordered him to eat cereal with meat – meaning ‘al-Harisah’ (a dish made
from mixing bulgur with meat).16

8. In al-Ja’fariyat: In his narration from ‘Ali (as): Whenever the Holy Prophet (S) suffered from any pain
(in his body) he would perform cupping.17

9. Ibna Bastam in Tibb al-A’immah in his narration from Abi Usama who said: I heard Aba ‘Abdillah (as)
saying: Our grandfather used nothing but the weight of ten dirhams of sugar mixed with cold water - on
an empty stomach - to treat fever.18

Note: It is apparent that when he said ‘our grandfather’ he was referring to the Noble Prophet (S).

10. In Tibb al-A’immah: In his narration from Abi Basir from Abi ‘Abdillah (as) who said: The Holy
Prophet (S) used to perform cupping on the (veins of the) neck, so Jibra’il was sent to him by Allah
(SwT) with (the instruction that he should perform the cupping on) the upper back (instead).19

11. Also: In the narration from Shu’aib who said: I mentioned (the narration about Amir al-Mu’minin (as)
taking a bath after cupping) to Abi ‘Abdillah (as). He said: When the Holy Prophet (S) performed
cupping, his blood got stirred up so he took a bath with cold water, and when Amir al-Mu’minin (as)
entered the public baths, his body temperature rose so he poured some cold water to cool off.20

1. Cupping was a traditional medical practice that was used to increase blood supply to an area of the body. (Tr.)
2. Qurb al-Isnad: 52,53
3. al-Kafi 6:524
4. Ibid., 8:382
5. Ibid., 8:291
6. ‘Ilal al-Shara’i: 464
7. al-Mustadrak 16:452, al-Ja’fariyat: 199
8. Ma’ani al-Akhbar: 247,248
9. Makarim al-Akhlaq: 74
10. al-Khisal: 384
11. Bihar al-Anwar 76:88
12. Ibid., 76:88
13. Thawab al-A’mal: 37
14. Tibb al-A`immah: 57
15. al-Da’awat: 183
16. al-Kafi 6:320
17. al-Ja’fariyat: 162, al-Mustadrak 13:77
18. Tibb al-A`immah: 50
19. Ibid., 58
20. Ibid.
Chapter 13: Siwak (brushing teeth)

1. In al-Kafi: Narrated from Ishaq ibn ‘Ammar from Abi ‘Abdillah (as) who said: Brushing teeth is from
the sunnah of the prophets.1

2. In al-Khisal: In his narration from ‘Ali (as): Brushing teeth is liked by Allah (SwT) and is a sunnah of
the Noble Prophet (S) and a means of cleansing the mouth.2

Note: There are numerous similar narrations from various sources.

3. In al-Makarim: The Holy Prophet (S) would brush his teeth thrice every night. Once before sleeping,
once when he woke up for the nightly worship and once before leaving for the Fajr prayer.3

4. In al-Kafi: Narrated from Ibn Abi ‘Umayr from Hammad from al-Halabi from Abi ‘Abdillah (as) who
said: When the Holy Prophet (S) had performed the ‘Isha prayer, he would ask for a basin to perform
ablution and his siwak and (when they were brought) he would cover them and place them next to
himself and sleep for some time – for as long as Allah willed – then he would wake up and brush his
teeth, perform ablution and pray four rak’ahs after which he would go back to sleep. Then he would
wake up (again) and brush his teeth, perform ablution and pray. Then he (as) said:

“Certainly you have in the Apostle of Allah an excellent exemplar.” (Surat al-Ahzab (33): 21)

At the end of the hadith he said that he (S) would brush his teeth each time he woke up from his sleep.4

5. From al-Saduq in al-Muqni’: The Noble Prophet (S) would brush his teeth before every prayer.5

6. In al-Makarim: When the Holy Prophet (S) brushed his teeth, he would brush them widthwise.6

7. Also: He (S) would brush his teeth with (a siwak from) ‘al-Arak’7 as this is what Jibra’il (as) told him to
do.8

Addendum to this Chapter

1. In al-Mahasin: From Muhammad al-Halabi from Abi ‘Abdillah (as) who said: The Holy Prophet (S)
used to brush his teeth a lot.9

Note: This has been narrated by al-Saduq in al-Faqih, Ibn Abi Jamhur in Lubb al-Lubab and al-Qadhi
in al-Da’aim.10

2. In al-Faqih: Brushing teeth at the time of sahar (i.e. the final hours of the night), before performing
ablution, is from the sunnah.11
3. In al-Kafi: It has been narrated that it is (from the) sunnah to brush one’s teeth at the time of sahar.12

4. From al-Qutb al-Rawandi in Lubb al-Lubab from the Noble Prophet (S) who said: “The best siwak is
that of the blessed olive tree. It sweetens the breath and prevents cavities; and it is my siwak and the
siwak of all the prophets before me.”13

5. In Jami’ al-Akhbar: In a hadith from ‘Ali (as) from the Holy Prophet (S): The one who brushes his
teeth twice a day has perpetuated the sunnah of the prophets (as).14

1. al-Kafi 6:495
2. al-Khisal 2:611, Makarim al-Akhlaq: 51, al-Kafi 6:495, al-Ja’fariyat: 15, al-Mahasin: 562, Tuhf al-’Uqul: 101
3. Makarim al-Akhlaq: 39
4. al-Kafi 3:445, Majma’ al-Bayan 2:555, Tahdhib al-Ahkam: 35
5. al-Muqni’: 8
6. Makarim al-Akhlaq: 35
7. A type of tree. (Tr.)
8. Makarim al-Akhlaq: 39
9. al-Mahasin: 563
10. al-Faqih 1:53
11. Ibid., 1:481
12. al-Kafi 3:23
13. Quoted by al-Nuri in al-Mustadrak 1:369 from Lubb al-Lubab
14. Jami’ al-Akhbar: 68

Chapter 14: The Adab of Wud'u

1. In al-Faqih: The Holy Prophet (S) would renew his wud’u1 for every compulsory act of worship and
every salah (ritual prayer).2

2. From al-Qutb in ayat al-Ahkam: From Sulayman ibn Buraydah from his father: The Noble Prophet (S)
would perform wud’u for every salah and when the year of the conquest (of Makkah) came, he would
perform the salawat3 with one wud’u so ‘Umar said: “O Apostle of Allah! You have done something
which you have not done before?” He (S) replied: “I did it knowingly.”4

3. In al-Ja’fariyat: In his narration from Ja’far ibn Muhammad from his fathers (as) (who said that): ‘Ali
ibn Abi Talib (as) used to perform wudhu for every salah and he would recite the ayah:

“When you stand for prayer wash your faces ...” (Surat al-Ma`idah (5): 6)

Ja’far ibn Muhammad al-Sadiq (as) said that he would do this to attain excellence. The Holy Prophet
(S), Amir al-Mu’minin (as) and the companions of the Holy Prophet (S) would (also) combine the prayers
with one wud’u.5
4. In al-Kafi: Narrated from Zurarah who said: Abu Ja’far (as) said: “Should I not tell you about the Holy
Prophet’s (S) wud’u?” We replied: “Yes.” He said: “Bring me a bowl with some water.” Then he placed it
in front of him and rolled up his sleeves. Then he dipped his right hand (in it) and said: “This (is done) if
your hand is tahir (clean from what is deemed impure).” Then he scooped a handful of water and placed
it on his forehead and said ‘bismillah’ and let it drip down to the edges of his beard.

Then he passed his palm on his face and forehead once. Then he dipped his left hand and scooped out
a handful of water and placed it on his right elbow and passed his palm over his (right) arm until water
had reached the edge of his fingers. Then he scooped a handful of water with his right hand and placed
it on the left elbow and passed his palm over his (left) arm until the water reached the edge of his
fingers. He then wiped the front part of his head and the back of his feet with the wetness of his left hand
and the remaining wetness of his right hand.

Abu Ja’far (as) said: Surely Allah is single and he likes singularity. It is sufficient to perform wud’u with
three handfuls (of water), one for the face and two for the arms, and (then) wipe the front of your head
with the wetness of your right hand and with what remains of the wetness of your right hand wipe the
back of your right foot and with the wetness of your left hand wipe the back of your left foot.

Zurarah said: Abu Ja’far (as) said: A man asked Amir al-Mu’minin (as) about the wud’u of the Holy
Prophet (S) so he described it to him in this way.6

Note: There are many similar narrations from Zurarah and Bukair. These have been narrated by al-
Saduq, al-Tusi, al-’Ayyashi, al-Mufid, al-Karajiki and others, and the ahadith from Ahl al-Bayt in this
regard are numerous.7

5. From Mufid al-Din al-Tusi in his Amali: Narrated from Abi Hurayrah (that): When the Noble Prophet
(S) would perform wud’u, he would always start with his right side (before his left).8

6. In al-Tahdhib: In his narration from al-Husayn ibn Sa’id from Ibn Sinan from Ibn Miskan from Abi
Basir who said: I asked Aba ‘Abdillah (as) about wud’u and he said: “The Holy Prophet performed wud’u
with a mudd (of water) and he performed ghusl with a sa’9 (of water).”10

Note: There is a similar narration from Abi Ja’far (as) with a different chain of narrators.11

7. In al-’Uyun: Narrated by two chains of narrators, from al-Rid’a from his fathers (as) – in a lengthy
hadith: The Holy Prophet (S) said: It is not permissible for us - the Ahl al-Bayt - to accept charity, and
we have been ordered to perform the ritual purification perfectly; and we do not mate donkeys with
mares.12

8. In al-Tahdhib: In his narration from Husayn ibn Sa’id from Qasim ibn ‘Urwah from ‘Abdillah ibn Sinan
from Abi ‘Abdillah (as) who said: rinsing the mouth and putting water in the nose (while performing
wud’u) were from the sunnah of the Holy Prophet (S).13
Addendum to this Chapter

1. In al-Khisal: From al-Sakuni from Abi ‘Abdillah from his fathers from ‘Ali (as) who said: The Holy
Prophet (S) said: There are two things which I would not like anyone to participate in with me – my
wud’u as it is part of my salah and my charity as it is placed in the hands of the Most Merciful.14

2. In al-Manaqib: He (S) would keep his water for wud’u himself at night.15

3. In al-Ikhtisas: From ‘Abdillah ibn Abi Rafi’ from his father from his grandfather who said: When the
Noble Prophet (S) performed his wud’u for salah, he moved his rings three times.16

4. In Majma’ al-Bayan: The Holy Prophet (S) would wipe the front part of his head (while performing
wud’u) and this would be approximately one fourth of the head (span).17

5. In Amali of al-Shaykh al-Tusi: From Abi Ishaq al-Hamadani in a hadith from ‘Ali (as) who said: Rinse
your mouth three times, put water in your nose three times, wash your face, then your right hand and
then your left hand, then wipe your head and your feet, for I saw the Apostle of Allah (S) doing this.18

1. Ritual ablution performed before acts of worship esp. salah. (Tr.)

2. al-Faqih 1:39, Da`aim al-Islam 1:100, al-Mustadrak 1:294
3. Plural of salah – ritual prayers. (Tr.)
4. Fiqh al-Qur`an 1:12
5. al-Ja’fariyat:17, al-Mustadrak 1:295
6. al-Kafi 3:25
7. al-Faqih 1:36, Tahdhib al-Ahkam 1:55, al-Istibsar 1:58, Tafsir al-`Ayyashi 1:298 – Surat al-Ma`idah, Kanz al-Fawa`id:
69
8. Amali al-Tusi 1:397
9. An old measurement – Mudd is equivalent to about 750 ml and Sa` is equivalent to 3 liters. (Tr.)
10. Tahdhib al-Ahkam 1:136, al-Istibsar 1:121, al-Ja’fariyat: 16
11. Tahdhidb al-Ahkam 1:136
12. ‘Uyun Akhbar al-Rid’a 2:28, Sahifat al-Imam al-Rid’a: 46
13. Tahdhib al-Ahkam 1:79, al-Ikhtisas: 36, Usul al-Sittata ‘Ashar: 157
14. al-Khisal 1:33, Tafsir al-’Ayyashi 2:108 – Surat al-Tawbah, al-Ja’fariyat:17
15. al-Manaqib 1:146
16. al-Ikhtisas: 160
17. Majma’ al-Bayan 3:164 – Surat al-Ma`idah (5)
18. Amali al-Tusi 1:29

Chapter 15: The Adab of Ghusl

1. In al-Tahdhib: In his narration from Husayn ibn Sa’id, from al-Nadhr, from Muhammad ibn Abi Ja’far,
from Mu’awiya ibn ‘Ammar who said: I heard Aba ‘Abdillah (as) saying: The Holy Prophet (S) used to
take ghusl1 with one sa’2 and when he was accompanied by one of his wives he would take ghusl with a
sa’ and a mudd3 (of water).4

Note: Kulayni has also mentioned this from Muhammad ibn Muslim adding: ‘They both took ghusl from
one container.’ Similarly, (it is mentioned) by Shaykh Tusi with another chain (of narrators).5

2. In al- Ja’fariyat: In his narration from Ja’far ibn Muhammad from his father (as) who said: Hasan ibn
Muhammad asked Jabir ibn ‘Abdallah about the ghusl of the Holy Prophet (S) so Jabir said: “The Holy
Prophet (S) would pour water on his head three times.” Hasan ibn Muhammad said: “The hair on my
head is many, as you can see,” to which Jabir replied: “O Hur6 do not say this, because the Noble
Prophet (S) had more and better hair.7

Note: A similar tradition has also been narrated from Ja’far from his father (as) from Jabir.

3. From Ibn Shu’bah in Tuhf al-’Uqul: From ‘Ali (as): Ghusl on the days of ‘eid is a purification for those
who would like their desires to be fulfilled and a (means of) following the sunnah.8

Note: A similar narration can be found in al-Bihar.9

4. From al-Saduq in al-Hidayah: al-Sadiq (as) said: The Friday ghusl is a sunnah compulsory for men
and women, while traveling and at home and he (as) said: The Friday ghusl is a purification and an
atonement for the sins that are committed from Friday to Friday. And the reason for the Friday ghusl was
because the Ansar used to work tending their camels and cattle, and on Fridays they would come to the
masjid and the people would be disturbed by the smell of their bodies. So Allah ordered the Prophet (S)
to perform ghusl (on Fridays) thereby making it a sunnah.10

Note: A similar tradition can be found in al-Muqni’11

5. From Sayyid ibn Tawus in al-Iqbal: In his narration from Ibn Sinan from Abi ‘Abdillah (as) who said:
Performing ghusl on the day of Fitr is a sunnah.12

6. In the same book, he mentions: From the section of the aghsal13 of Ahmad ibn Muhammad ibn
‘Ayyash al-Jawhari in his narration from ‘Ali (as): When the last ten days of Ramad’an would enter, the
Holy Prophet (S) would prepare himself and leave his house to perform I’tikaf14 in the masjid. He would
keep awake all night and would perform a ghusl between the Maghrib and ‘Isha prayers every night.15

Note: A similar narration is quoted with two other chains of narrators.16 Other aghsal will be mentioned
in the section on salah – if Allah wills.

Addendum to this Chapter

1. In al-Ja’fariyat: In his narration from ‘Ali (as) who said: The Holy Prophet (S) said: Jibra’il told me to
move my ring while performing wudhu and the ghusl of Janabah. 17
2. Also: From the Noble Prophet (S): Jibra’il told me to place my finger in my navel and wash it while I
perform the ghusl of Janabah.18

3. The Holy Prophet (S) would perform ghusl on the following days: Fridays, the day of ‘Arafah, the day
of Fitr and the day of Ad’ha.19

1. Ritual Bath. (Tr.)

2. An old measuring unit – approximately 3 liters. (Tr.)
3. An old unit of measurement – approximately 750 ml. (Tr.)
4. Tahdhib al-Ahkam 1:137
5. al-Kafi 22:3, Tahdhib al-Ahkam 1:137
6. A free man as opposed to a slave. (Tr.)
7. al-Ja’fariyat: 22
8. Tuhf al-’Uqul: 101
9. Bihar al-Anwar 3:81
10. al-Hidayah: 22-23, ‘Ilal al-Sharai’i: 285, Tahdhib al-Ahkam 3:9
11. al-Muqni`: 45
12. Iqbal al-A’mal: 279, Da`aim al-Islam 1:187
13. Plural of ghusl . (Tr.)
14. An act of worship where one stays in the masjid for 3-10 days. (Tr.)
15. We found this (hadith) in Da`aim al-Islam 1:286
16. Iqbal al-A’mal: 195
17. al-Ja’fariyat: 18
18. Ibid., 18
19. Musnad Ahmad 4:78, Da`aim al-Islam 1:319 and Sunnah Ibn Majah 1:418

Chapter 16: The Adab of Salat (Ritual Prayer)

1. In al-Kafi: Narrated from al-Fud’ail ibn Yasar and ‘Abdul Malik and Bukayr who said: We heard Aba
‘Abdillah (as) saying: The Holy Prophet (S) used to pray twice as many supererogatory prayers as the
obligatory prayers and he used to fast twice as many supererogatory fasts as the obligatory fasts.1

Note: This has also been narrated by Shaykh Tusi.2

2. Also: Narrated from Hannan who said: ‘Amr ibn Harith asked Aba ‘Abdillah (as) while I was sitting
(there): “May I be your ransom! Tell me about the prayer of the Noble Prophet (S).” He (as) said: “The
Holy Prophet (S) used to pray eight rak’ahs at midday and four (rak’ahs) in the first prayer (i.e. the Dhuhr
prayer), then eight (rak’ahs) after this and four in the ‘Asr prayer. Three (rak’ahs) in Maghrib prayer, four
after Maghrib, then four (rak’ahs) in ‘Isha prayer, eight for night prayers and then three for Witr. And (he
prayed) two rak’ahs at dawn and two for the Fajr prayer.” I said: “May I be your ransom! What if I am
able to perform more than these - will Allah chastise me for praying more?” He replied: “No, but He will
chastise you for abandoning the sunnah.”3

3. In al-Tahdhib: In his narration from Husayn ibn Sa’id from Muhammad ibn Abi ‘Umayr from Hammad
ibn ‘Uthman from Abi ‘Abdillah (as) who said: The Holy Prophet (S) would pray the utmah 4 prayer and
then he would go to sleep.5

Note: There are numerous similar narrations but we will suffice with this one. It is apparent from this
narration that the utmah is considered to be separate from the fifty (daily prayers consisting of the daily
obligatory and nawafil prayers). Its two rak’ahs, (performed while sitting) are counted as one rak’ah and
it was prescribed as a precautionary replacement for the Witr prayer - in case someone dies in his sleep
before being able to perform the Witr.

Al-Saduq has narrated in al-’Ilal: Narrating from Abi Basir from Abi ‘Abdillah (as) who said: The one who
believes in Allah and the day of reckoning should not sleep until after having performed the Witr. I asked:
“Meaning the two rak’ahs (performed) after the ‘Isha prayer?” He answered: “Yes, and they are
(considered to be) one rak’ah; and whosoever performs it and then passes away, (it is as if) he has died
having performed the Witr and if he does not pass away, he should perform the Witr in the last part of
the night.” I asked him: “Did the Noble Prophet pray these two rak’ahs?” He said: “No.” I asked: “And
why not?” He replied: “Because the revelation would descend on the Holy Prophet (S) and he knew if he
was going to die on that night or not, but others do not know (this) and this is why he did not pray it but
told (his followers) to do so.”6

The meaning of the questioner’s statement: ‘Did he pray these two rak’ahs? ...’ is – did he (S) make this
a sunnah by practicing it always?

4. In al-Kafi: Narrated from Zurarah from Abi Ja’far (as) who said: The Holy Prophet (S) would pray
thirteen rak’ahs at night, which included the Witr (prayer) and two rak’ahs for (the nafilah) Fajr, whether
on a journey or at home.7

5. In al-Khisal: Narrated from Muhammad ibn ‘Isa ibn ‘Ubayd from al-Rid’a (as) who said: In the white
rooster are five qualities from the qualities of the prophets, (one of them is) knowing the times of the
salah.8

6. In al-Faqih: In his narration from Zurarah from Abi Ja’far (as): I asked him about the time for the
Dhuhr prayer. He said: “(When the shadow is the length of) one cubit after the sun passes the meridian,
and the time for the ‘Asr prayer is (when the shadow becomes) two cubits from the time of the Dhuhr
prayer. This is equal to four feet from when the sun passes the meridian.” Then he said: “The wall of the
masjid of the Noble Prophet (S) was (approximately) the height of a person and when its shadow passed
one cubit he prayed the Dhuhr prayer and when two cubits had passed he prayed the ‘Asr prayer.”

Then he asked: “Do you know why one cubit and two cubits have been stipulated?” I said: “Why has it
been stipulated thus?” He said: “For the placement of the nafilah. You should perform the nafilah from
when the sun passes the meridian until the passing of one cubit, so when your shadow reaches the
length of one cubit you should start praying the obligatory prayer (Dhuhr) and leave the nafilah, and
when you shadow reaches two cubits you should pray the obligatory prayer (‘Asr) and leave the
nafilah.”9

Note: This has also been narrated by al-Tusi in al-Tahdhib and by al-Kulayni in al-Kafi.10

7. In al-Tahdhib: In his narration from Husayn ibn Sa’id from al-Nadhr from Musa ibn Bakr from Zurarah
who said: I heard Aba Ja’far (as) saying: The Holy Prophet (S) would not pray in the day until the sun
had crossed the meridian; and when it had passed the meridian by (casting a shadow the length of) half
a finger, he would pray eight rak’ahs and when the shadow reached one cubit he prayed the Dhuhr
prayer. Then he prayed two rak’ahs after Dhuhr and before the time of ‘Asr he prayed (another) two
rak’ahs, and when the shadow reached two cubits he prayed the ‘Asr prayer. When the sun had set, he
prayed the Maghrib prayer, and the time for the ‘Isha prayer entered when the twilight had passed.

The end of the time for the Maghrib prayer is at nightfall. Then the time of ‘Isha enters and it continues
up to a third of the night. After the ‘Isha prayer, he (S) would not pray until midnight. Then (after
midnight) he would pray thirteen rak’ahs, which includes the Witr and the two rak’ahs for the nafilah of
Fajr, before the Fajr prayer. And at dawn, when it became light, he prayed the Fajr prayer.11

Note: The narrators have mentioned other narrations regarding the time for the night prayer. Similarly,
al-’Ayyashi has mentioned other narrations on the time for the nafilah of Dhuhr as has al-Saduq and
others.12 It should be noted that all the rak’ahs of the nafilah of ‘Asr were not mentioned in this narration.
Apparently the statement ‘ ...and before the time of ‘Asr he prayed ...’ is just explanatory of what
precedes it.

8. In al-Tahdhib: In his narration from Muhammad ibn ‘Ali ibn Mahbub from ‘Abbas ibn Ma’ruf from
‘Abdillah ibn Mughirah from Mu’awiyah ibn Wahab who said: I heard Aba ‘Abdillah (as) saying – as he
recollected the prayer of the Holy Prophet (S): He would bring his ablution water, cover it and place it
near himself, and he would put his siwak under his bed then he would sleep for as long as Allah willed.
When he woke up, he would sit, turn his eyes towards the sky and recited the ayah from (Surah) ale
‘Imran:

“Verily in the creation of the heavens and earth ...” (Surah Ale ‘Imran: 190)

then he brushed his teeth and performed ablution after which he went to his place of prayer and
performed four rak’ahs with the duration of his ruku’ being equal to his recitation (while standing) and the
duration of his sujud being equal to that of his ruku’.

He would bow in ruku’ until it would be asked: “When will raise his head?” And he would prostrate in
sujud until it would be asked: “When will he raise his head?” He then returned to his bed and slept for as
long as Allah willed. Then he woke and sat up and recited the ayah from ale ‘Imran and looked towards
the sky. Then he brushed his teeth, performed ablution and went to his place of prayer where he
performed the Witr prayer and two (other) rak’ahs (i.e. the nafilah of Fajr) and then he left his house (to
go to the masjid) for the (Fajr) prayer.13

Note: al-Kulayni has also narrated this with two different chains of narrators.14

9. It has been narrated that he (S) would shorten his nafilah prayer and perform it at the beginning of
dawn, then he would leave (his house to go to the masjid) for the prayer.15

10. From Shaykh Tusi in Misbah al-Mutahajjid: The Noble Prophet’s (S) prayer consists of two rak’ahs:
In every rak’ah al-Hamd is recited once and Inna Anzalnahu fifteen times while standing, fifteen times in
ruku’, fifteen times when you stand after the ruku’, fifteen times when you prostrate, fifteen times when
you raise your head, fifteen times when you prostrate for the second time and fifteen times when you
raise your head for the second time.

Then one stands and recites the second rak’ah in the same way as the first and when you have
completed the prayer and performed any other related acts of worship that you wish, there will be no sin
that you will have committed but that Allah (SwT) will have forgiven it.16

Note: Sayyid Ibn Tawus has also narrated this in Jamal al-Usbu’ – from Yunus ibn Hashim from al-Rid’a
(as).17

11. In al-Tahdhib: In his narration from ‘Ali ibn Hatim from Hamid ibn Ziyad from ‘Abdillah from ‘Ali ibn
al-Hasan from Muhammad ibn Ziyad from Abi Khadijah from Abi ‘Abdillah (as) who said: When the Holy
Month of Ramad’an would come, the Prophet (S) increased his salah and I too increase it (in the month
of Ramad’an) so you should also increase it.18

12. Also: In his narration from ‘Ali ibn al-Hasan ibn Faddhal from Isma’il ibn Mihran from Hasan ibn
Muhsin al-Mirwazi from Yunus ibn ‘Abd al-Rahman from Muhammad ibn Yahya who said: I was with
Abi ‘Abdillah (as) when he was asked: “Are the nafilah prayers increased in the month of Ramad’an?”
He replied: “Yes, the Holy Prophet (S) used to pray (nafilah prayers) after the ‘Isha prayer and he did so
copiously. And the people would gather behind him in order to pray as he prayed, and when the crowd
grew behind him, he left them and entered his house. After the people had dispersed, he returned to his
place of prayer and continue to pray as he was praying and when the crowd gathered behind him
(again) he left them and entered (his house) and he did this repeatedly.”19

Note: There are numerous similar narrations.20

13. Also: In his narration from ‘Ali ibn Hatim from Ahmad ibn ‘Ali from Muhammad ibn Abi Sahban from
Muhammad ibn Sulayman who said: Some of our companions concurred on this hadith; among them
were: Yunus ibn ‘Abd al-Rahman from ‘Abdillah ibn Sinan from Abi ‘Abdillah (as) and Sabbah al-Hadha’
from Ishaq ibn ‘Ammar from Abi al-Hasan (as) and Suma’ah ibn Mihran from Abi ‘Abdillah (as). (Then)
Muhammad ibn Sulayman said: I asked al-Rid’a (as) about this hadith so he informed me about it. All of
these (companions) said: We asked about salah during the month of Ramad’an – how is it performed
and how was it performed by the Noble Prophet (S)? They all said (relating the reply of the Imam):

When the month of Ramad’an would enter, on the first night the Holy Prophet (S) would offer the
Maghrib prayer and then he prayed four rak’ahs, that he usually performed after the Maghrib prayer
every night. He then performed eight (more) rak’ahs and when he had finished offering the ‘Isha prayer,
he prayed the two rak’ahs which he usually performed while sitting, after the ‘Isha prayer. Then he stood
and prayed twelve rak’ahs, after which he entered his house. When the people saw this and observed
that as the month of Ramad’an entered the Holy Prophet (S) increased his prayer, they asked him about
it, so he explained to them (saying): “I offered these prayers because of the excellence of the month of
Ramad’an (and its distinction) from the other months.”

When he (as) stood to pray in the night, the people lined up behind him so he turned towards them and
said: “O people! This is a nafilah prayer and there is no congregation for the nafilah prayers, so each of
one should pray on their own and recite from what has been taught to him by Allah in His book, and
know that there is no congregation in nafilah prayers.” So the people dispersed and each one prayed on
his own.

On the nineteenth night of the month of Ramad’an, he (S) performed ghusl at sunset and offered the
Maghrib prayer. After he had completed the Maghrib and the four rak’ahs that he always prayed after the
Maghrib, he entered his house. When Bilal called out (the adhan) for the ‘Isha prayer, the Noble Prophet
came out and prayed with the people. After this he prayed two rak’ahs sitting as he would pray every
night. Then he stood up and prayed a hundred rak’ahs, reciting in each rak’ah ‘Fatihat al-Kitab’ and Qul
Huwallahu Ahad ten times and when he had finished this he performed the prayer that he always
performed in the last part of the night and then (he offered) the Witr prayer.

On the twentieth night of the month of Ramad’an he (S) did as he had done on the previous nights of the
holy month, (he offered) eight rak’ahs after Maghrib and twelve rak’ahs after the ‘Isha prayer. On the
twenty-first night, he performed ghusl at sunset and prayed as he had on the nineteenth night. On the
twenty-second night, he increased his prayers offering eight rak’ahs after Maghrib and twenty-two
rak’ahs after the ‘Isha prayer. And on the twenty-third night he performed ghusl as he had done on the
nineteenth and twenty-first nights and did as he had done on these nights.

They (the narrators) said: And they asked him about the fifty (rak’ahs of prayer) – what happens to it in
the month of Ramad’an? He said: The Holy Prophet (S) performed this and he prayed the fifty (rak’ahs)
as he did in other months and he would not decrease anything from it.21

Note: We see in other narrations that on the nights after the twenty-third night, up to the end of the
month, he would do as he had done on the twenty-second night.22

14. From al-Sayyid ibn Tawus in al-Iqbal: Narrating from Muhammad ibn Fudhayl al-Sayrafi who said:
‘Ali ibn Musa al-Rid’a (as) reported to us from his father, from his grandfather, from his fathers (as) who
said: The Noble Prophet (S) used to offer a two rak’ah prayer on the first day of (the month of)
Muharram.23

15. In al-Kafi: Narrated from Yazid ibn Khalifah who said: I said to Abi ‘Abdillah (as): “‘Umar ibn
Handhalah came to us (and narrated to us) from you regarding the (prayer) timings.” He said: “He does
not ascribe lies to us ...” I said: “He said the time for the Maghrib prayer is when the sun disappears
(from the horizon), however when the Holy Prophet (S) was traveling with haste, he would delay the
Maghrib prayer and combine it with the ‘Isha prayer.” He (as) said: “He has spoken the truth.”24

16. In al-Tahdhib: In his narration from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Yahya from
Talha ibn Zayd from Ja’far from his father (as): On rainy nights, the Holy Prophet (S) would delay the
Maghrib prayer and hasten the ‘Isha, praying them together and saying: “One who shows no mercy will
not be shown mercy.”25

17. Also: In his narration from ‘Ali ibn Ibrahim from his father, from Ibn Abi ‘Umayr, from Hammad, from
al-Halabi, from Abi ‘Abdillah (as) who said: When the Prophet (S) was on a journey or if something
urgent came up, he would combine the Dhuhr and ‘Asr prayers and the Maghrib and ‘Isha prayers.26

Note: There are numerous similar narrations from al-Kulayni, Shaykh Tusi and his son, and al-Shahid
al-Awwal.27

18. In al-Faqih: In his narration from Mu’awiyah ibn Wahab from Abi ‘Abdillah (as): When the Mu’addhin
(caller of the adhan) would come to the Noble Prophet (S) on very hot days (to seek permission to call
the adhan) for the Dhuhr prayer, the Holy Prophet (S) would say: “Abrid! Abrid!” (Wait for it become a
little cooler).28

Note: al-Saduq says: It (‘Abrid! Abrid!’) means ‘Hurry! Hurry!’ And he took this from (the noun) al-Barid.
He mentions this in the book Madinat al-’Ilm.29 The apparent meaning (of this word) is to delay
something until the extreme heat reduces, as can be seen in the book al-’Ala’ from Muhammad ibn
Muslim who said: Abu Ja’far (as) saw me praying in the Holy Prophet’s (S) masjid and when I had
completed the prayer he met me and said: “You should perform the obligatory prayer at that (later) time;
do you offer the prayer in (this) intense heat?” I said: “I was praying the nafilah.”30

19. From al-Ghazali in al-Ihya: Whenever anyone would come to sit beside the Noble Prophet (S) while
he was praying, he would hasten his prayer and receive him asking: “Do you need anything?” And after
having fulfilled his needs he (S) would return to his prayer.31

20. From Ja’far ibn Ahmad al-Qummi in the book Zuhd al-Nabi: When the Holy Prophet (S) stood for
prayer, his face would become pale out of fear of Allah (SwT) and sounds of weeping would be heard
from him, similar to the sound of boiling from the cooking-pot.32
21. Also: In another narration he said: When the Holy Prophet (S) would stand for prayer, he would be
like a garment that had fallen on the ground (completely still - and submissive in front of Allah (SwT)).33

22. In al-Bihar: ‘Aishah said: The Prophet (S) would talk to us and we would talk to him, but when the
time for prayer entered, it would be as if he did not know us and we did not know him.34

23. In al-Awali: The Noble Prophet (S) glanced to the right and left in the prayer, but he did not turn his
head back.35

24. From Mufid al-Din al-Tusi in al-Majalis: In his narration from ‘Ali (as) in his letter to Muhammad ibn
Abi Bakr when he appointed him as the governor of Egypt: Then observe your ruku’ and sujud for the
Holy Prophet (S) was the most perfect in his prayer and the lightest in his actions36 in it.37

25. In al-Tahdhib: Narrated from ‘Ammar al-Sabati from Abi ‘Abdillah (as): The Holy Prophet (S) used to
pray even without having washed his hands after eating meat but when he had milk, he would not pray
until he had washed his hands and rinsed his mouth.38

26. Also: In his narration from Husayn ibn Sa’id from al-Nadhr from Ibn Sinan who said: I said to him:
“We have a Mua’ddhin who calls the adhan at (while it is still) nighttime.” He said: “This may be
beneficial for the neighbors in order to wake them up for the prayer, however the sunnah is that it (the
adhan) should be called at daybreak and the gap between the adhan and the iqamah should not exceed
(the time taken to perform) two rak’ahs.”39

27. In al-Kafi: Narrated from ‘Abdillah ibn Sinan from Abi ‘Abdillah (as) who said: When the time (for
prayer) entered, the Noble Prophet (S) would tell Bilal: “O Bilal! Climb on the wall and call out the adhan
loudly.”40

28. In al-Faqih: In his narration from Zurarah from Abi Ja’far (as) who said: al-Husayn (as) was slow in
talking (when he was a child), until it was feared that he would never speak. Once the Holy Prophet (S)
went (to the masjid) for salah carrying him between his shoulders and made him stand on his right side.

The people lined up behind the Holy Prophet (S) for prayer. As he started the salah (by reciting the
takbir), al-Husayn (as) (also) recited the takbir. When the Prophet (S) heard this he recited the takbir
(again), so al-Husayn (as) repeated the takbir (again). The Noble Prophet (S) repeated this seven times
and al-Husayn (as) recited the takbir seven times and this became established as the sunnah.41

Note: This has also been narrated in al-’Ilal, by Shaykh Tusi in al-Tahdhib and Ibn Tawus in Falah al-
Sa’il and others.42 In some narrations, ‘al-Hasan’ is mentioned instead of ‘al-Husayn’, however the
latter is more common.

29. In al-Da’aim: From Ja’far ibn Muhammad from his fathers from ‘Ali (as): The Holy Prophet (S) used
to raise his hands up to his ears when reciting the ‘Takbirat al-Ihram’ (the first takbir in prayer) and when
he recited the takbir before ruku’ and when he raised his head from the ruku’.43
30. From al-Sayyari in the book al-Tanzil wal-Tahrif: From Muhammad ibn ‘Ali from Muhammad ibn
Fudhayl al-Azadi from Abi Ja’far (as) who said: The Holy Prophet (S) used to recite ‘Bismillahi-
Rahmanir-Rahim’ loudly (in prayer) and would raise his voice while reciting it.44

31. From al-’Ayyashi in his Tafsir: From Mansur ibn Hazim from Abi ‘Abdillah (as) who said: When the
Noble Prophet (S) prayed with the people, he would recite ‘Bismillahi-Rahmanir-Rahim’ loudly.45

32. In al-Ja’fariyat: In his narration from Ja’far ibn Muhammad from his fathers from ‘Ali (as) who said:
Whenever the Prophet (S) yawned in prayer, he would cover his mouth with his right hand.46

33. Also: In his narration from ‘Ali (as) who said: The Prophet (S) would sometimes touch his beard in
the prayer. So we said (to him): “O Prophet (S) we see you touching your beard in the prayer?” He said:
“When my sadness increases (I do this).”47

34. From al-Shahid al-Awwal in al-Dhikra: From Abi Sa’id al-Khudri from the Holy Prophet (S) that he
used to say ‘A’udhu Billahi min al-Shaytani al-Rajim’ before the recitation (in the prayer).48

35. In al-Faqih: The Holy Prophet (S) was the most perfect in his prayer from among the people. When
he started his prayer he would say: ‘Allahu Akbar. Bismillahi-Rahmani-Rahim.’49

36. In al-Tahdhib: Narrated from Ishaq ibn ‘Ammar from Ja’far from his father (as): Two men from the
companions of the Noble Prophet (S) differed on the Prayer of the Holy Prophet (S) so they wrote to
Ubay ibn Ka’b: How many times did the Prophet of Allah pause (in his prayer)? He replied: There were
two instances when he was silent (briefly). First was when he had finished reciting ‘Umm al-Kitab (Surah
al-Hamd) and second when he had completed the (other) Surah.50

Note: al-Saduq has narrated this in detail and has (mentioned) that his first silence was after the takbir
and the second was after the recitation (of the Surahs) – before the ruku’.51

37. From al-Shahid in al-Dhikra: Ibn al-Junayd said: Samarah and Ubay ibn Ka’b have narrated from
the Holy Prophet (S) that his first silence was after the opening takbir and the second was after (reciting)
al-Hamd.52

38. In al-Tahdhib: Narrated from ‘Isa ibn ‘Abdillah al-Qummi from Abi ‘Abdillah (as) who said: In the Fajr
prayer, the Prophet (S) recited Surahs such as ‘Amma Yatasa’alun (Surah al-Naba), Hal Ataka Hadithul
Ghashiyah (Surah al-Ghashiyah), Hal Ata ‘alal Insan (Surah al-Dahr) and La Uqsimu bi Yaumil
Qiyamah (Surah al-Qiyamah). In the Dhuhr prayer he recited Surahs such as Sabbihisma (Surah al-
’A’la), Washamsi wa Dhuhaha (Surah al-Shams) and Hal Ataka Hadithul Ghashiyah (Surah al-
Ghashiyah). He would, in the Maghrib prayer, recite Surahs such as Qul HuwAllahu Ahad (Surah al-
Ikhlas), Idha Ja’a Nasrullah (Surah al-Nasr) and Idha Zulzilat (Surah al-Zilzal). In the ‘Isha prayer he
would recite what he recited in the Dhuhr prayer; and in the ‘Asr prayer he recited what he would recite
in the Maghrib prayer.53
39. Also: Narrated from Ibn Abi ‘Umayr from Abi Mas’ud al-Ta’i from Abi ‘Abdillah (as): In the last rak’ah
of the night prayer, the Noble Prophet used to recite Hal Ata ‘alal Insan (Surah al-Dahr).54

40. In al-Misbah: It has been narrated that the Holy Prophet (S) used to recite nine Surahs in the (last)
three rak’ahs (of the night prayer). In the first (rak’ah): Alhakumu al-Takathur (Surah al-Takathur), Inna
Anzalna (Surah al-Qadr) and Idha Zulzilat (Surah al-Zilzal). In the second (rak’ah): al-Hamd (Surah al-
Fatihah), Wal ‘Asr (Surah al-’Asr) and Idha Ja’a Nasrullah (Surah al-Nasr). And in the single rak’ah of
the Witr prayer: Qul Ya Ayyuhal Kafirun (Surah al-Kafirun), Tabbat (Surah al-Lahab) and Qul Huwallahu
Ahad (Surah al-Ikhlas).55

41. In al-Khisal: Narrated from al-A’mash from Ja’far ibn Muhammad (as) who said: The Qunut is a
required sunnah in every prayer - in the second rak’ah before the ruku’ and after the recitation (of the
Surahs).56

42. In al-’Awali: al-Barra’ ibn ‘Azib narrated: The Prophet (S) never offered any obligatory prayer without
performing Qunut in it.57

Note: This has also been narrated from al-Husayn (as).58

43. From Husayn ibn Hamdan al-Hasini in al-Hidayah, from ‘Isa ibn Mahdi al-Jawhari, from ‘Askar the
slave of Abi Ja’far, al-Rayyan the slave of al-Rid’a (as) and a group of other narrators – estimated at
more than seventy men – from al-’Askari (as) who, in a lengthy hadith, said: Verily Allah (SwT) revealed
to my grandfather the Holy Prophet (S): “I have distinguished you and ‘Ali and My proofs (the twelve
Imams (as)) from his lineage until the Day of Reckoning with ten qualities ...and (one of the qualities is)
performing the Qunut in every second rak’ah.59

44. In Ma’ani al-Akbar: Narrated from Qasim ibn Salam who said: The (ruku’ of the) Noble Prophet (S)
was such that if water were to be poured onto his back it would settle (without flowing).60

45. In al-’Ilal: Narrated from Hisham ibn al-Hakam from Abi al-Hasan Musa (as), he said: I asked him:
“What is the reason for saying ‘Subhana Rabbiyal ‘Adhimi wa Bihamdihi’ in the ruku’ and saying in the
sujud ‘Subhana Rabbiyal ‘A’la wa Bihamdihi’?” He said: “O Hisham! When the Holy Prophet (S) was
taken up (to the heavens on Mi’raj) and he prayed to Allah and recalled what he had witnessed of His
magnificence, his body trembled (out of fear) and he bowed down with his hands on this knees and
started saying ‘Subhana Rabbiyal ‘Adhimi wa Bihamdihi’ and when he stood from the ruku’ he observed
Him from a more (spiritually) elevated position, (so) he fell in prostration to Him saying ‘Subhana
Rabbiyal ‘A’la wa Bihamdihi’ and when he had said this seven times, the fear (he felt) was alleviated.
From then on this became established as the sunnah.”61

46. From al-Thaqafi in the book al-Gharat: Narrated from ‘Ubayah who said: Amir al-Mu’minin (as)
wrote to Muhammad ibn Abi Bakr: Observe your ruku’ and sujud for the Holy Prophet (S) was the most
perfect in his prayer and the most submissive in it. And when he went into ruku’ he said ‘Subhana
Rabbiyal ‘Adhimi wa Bihamdihi’ three times ... and when he performed the sajdah he said ‘Subhana
Rabbiyal ‘A’la wa Bihamdihi’.62

Note: This has also been mentioned in other narrations.63

47. In al-Ja’fariyat: In his narration from Ja’far ibn Muhammad from his fathers from ‘Ali (as) who said:
When the Noble Prophet (S) performed the sajdah he would draw his knees to the ground before his
hands.64

Note: In many narrations from the Ahl al-Bayt (as) we find that it is recommended to place the hands on
the ground before the knees while performing the sajdah.65 It is possible that the above narration points
to bringing the knees close to the ground without placing them (on it).

48. Also: In the narration from al-Husayn from ‘Ali (as) who said: When the Prophet (S) performed the
sajdah, he would prostrate with his palms on the ground and would extend his forearms until it would be
possible for the person behind him to see his armpits.66

49. From Sayyid Rad’i in al-Majazat al-Nabawiyyah: It has been narrated that the Holy Prophet (S)
would perform sajdah on the khumrah, which is a small mat made from the branches of the date palm
tree.67

50. In al-Ja’fariyat: Muhammad informed us: Musa told me that my father told us from his father from his
grandfather, Ja’far ibn Muhammad, from his father (as) who said: The Holy Prophet (S) used to pour
water on the place where he performed his sujud.68

51. In al-Faqih: In his narration from Isma’il ibn Muslim from al-Sadiq from his father (as) who said: The
Noble Prophet (S) had a short staff, with an iron tip at its lower end, which he would lean on. He would
come out with it on the two ‘eid days and would pray next to it.69

52. In al-Kafi: Narrated from Mu’awiyah ibn Wahab from Abi ‘Abdillah (as) who said: The Holy Prophet
(S) would place the short staff in front of him when he prayed.70

53. In al-Ja’fariyat: In his narration from Ja’far ibn Muhammad from his fathers from ‘Ali (as) who said:
The Holy Prophet (S) would recite takbir in the two ‘eid prayers and in the Istisqa’ (prayer for rain) - in
the first (rak’ah) seven times (once for the ‘Takbirat al-Ihram’, five times for the five Qunuts and once
before the ruku’) and in the second rak’ah five times (four times for the four Qunuts and once before the
ruku’).71

Note: This has been narrated in al-Manaqib with a detailed Explanation.72

54. Also: In a narration from ‘Ali (as): in the two ‘eid prayers, the Noble Prophet (S) used to recite
Sabbihisma Rabbikal ‘A’la (Surah al-’A’la) and Hal Ataka Hadith al-Ghashiyah (Surah al-Ghashiyah).73
55. In al-Faqih: In his narration from Abi Ja’far (as) who said: The Holy Prophet (S) used to recite two
rak’ahs when praying salat al-Istisqa’ and he would ask Allah (SwT) to send rain (and supplicate) while
he was sitting.

He (as) also said: He (S) started with the salah before the sermon and recited the Surahs loudly.74

56. From al-Saduq in al-Hidayah: Abu Ja’far (as) said: It is from the sunnah for the people who live in
cities to come out of their cities into an open field for the two ‘eid prayers - except the people of Makkah,
for they pray the ‘eid prayer in Masjid al-Haram.75

Note: There are numerous similar narrations.76

57. In al-Ja’fariyat: In his narration from Ja’far ibn Muhammad from his fathers (as) who said: When the
Holy Prophet (S) left (his house) to go to the place of prayer, he would go using the route of al-Shajarah
and on his way back he would go through al-Mu’arrish. He (S) intended to leave using the farther of the
two routes and he intended to return using the nearer of the two.77

58. From al-Saduq in al-Hidayah: Amir al-Mu’minin (as) said: The sunnah is that the prayer of Istisqa’
should be performed in open plains where the people can see the sky. The prayer of Istisqa’ is not
performed inside the masjid78 except in Makkah.79

59. From Shaykh Warram ibn Abi Firas in Tanbih al-Khawatir: From Nu’man who said: The Noble
Prophet (S) used to organize us in such a way that we would stand in straight lines – as straight at
arrows - and he would give much importance to this especially when he saw that we had neglected it.
One day he came and stood (for prayer) and as he was about to recite the takbir, he saw one man
whose chest was in front of the others so he said: “O Servants of Allah! Keep your lines straight or else
you will surely oppose each other.”80

60. Also: From Ibn Mas’ud who said: The Holy Prophet (S) would put his hand on our shoulders before
the prayer and say: “Stand in a straight line and do not differ for (if you do,) your hearts will disagree.”81

Addendum to this Chapter

61. In Asrar al-Salah of al-Shahid al-Thani: The Holy Prophet (S) used to wait for the time of prayer and
would have an intense yearning for it. He would be mindful of the entering of the prayer-time and would
tell Bilal, his Mua’ddhin: “Gratify us O Bilal! (By announcing that it’s time for prayer).”82

62. In Majmu’at Warram: From Amir al-Mu’minin (as) who said: Neither eating dinner nor anything else
ever distracted the Noble Prophet (S) (from the prayer) and when the time for prayer entered, it was as if
he knew neither his family member nor his close friend.83

63. In al-’Ilal: From Layth from Abi ‘Abdillah (as) who said: Nothing distracted the Holy Prophet (S) from
the Maghrib prayer when the sun had set, (and he would attend to nothing else) until he had prayed it.84

64. In al-Makarim: He (S) used to say: The coolness of my eyes85 was placed in prayer and fasting.86

65. In the Amali of Shaykh Tusi: From Abi Harb ibn Abi al-Aswad al-Duwali from his father Abi al-
Aswad, from Abi Dharr in a lengthy hadith from the Holy Prophet (S) who said: “O Aba Dharr! Allah
(SwT) placed the coolness of my eyes in salah and He made it beloved to me as food is loved by the
hungry and water by the thirsty, and when the hungry eats food he becomes satiated and when he
drinks water he becomes quenched but I never get satiated by the salah (and always have a desire for
more).”87

Note: This is also narrated by al-Tabarsi in al-Makarim and Shaykh Warram in his Majmu’ah.88

66. In Jami’ al-Akhbar: When the Noble Prophet (S) used to pray, the state of his heart was like a
cooking-pot boiling - out of fear of Allah (SwT).89

Note: This has also been narrated in other books.90

67. In al-Bihar from Bayan al-Tanzil of Ibn Shahr ashub: It is said that when the Holy Prophet (S)
prayed, he would raise his eyes (looking) to the heavens but when the verse:

‘Those who are humble in their prayers’ (Surah al-Mu`minun (23): 2)

was revealed, he lowered his head and cast his look on the ground.91

68. In al-Faqih: It is the sunnah to recite the tawajjuh92 in six prayers – they are: The first rak’ah of the
night prayer, the single Witr prayer, the first of the two rak’ahs of the midday prayer (i.e. nafilah of the
Dhuhr), the first of the two rak’ahs of the prayer of Ihram, the first rak’ah of the nafilah of Maghrib and
the first rak’ah of (all) the obligatory prayers.93

Note: He also narrated it in al-Khisal, al-Hidayah and al-Muqni’.94

69. In al-Ihtijaj: From Muhammad ibn ‘Abdillah ibn al-Humayri – in a hadith on the answers to his
questions from the one who is divinely protected: So he (S) answered him: The tawajjuh is entirely non-
obligatory, and the highly recommended sunnah which has been agreed upon is (for one to recite):

‫ﺎي‬‫ـﻴ‬‫ﺤ‬‫ﻣ‬‫ و‬‫ﻧُﺴ‬‫ و‬‫ﺗ‬‫ﻼ‬‫نﱠ ﺻ‬‫ ا‬.‫ﻴﻦ‬‫ﺸْﺮِﻛ‬‫ اﻟْﻤ‬‫ﻦ‬‫ﻧَﺎ ﻣ‬‫ﺎ ا‬‫ﻣ‬‫ﻤﺎً و‬‫ﻠ‬‫ﻴﻔﺎً ﻣﺴ‬‫ﻨ‬‫ ﺣ‬‫ض‬‫ر‬‫اﻻ‬‫اتِ و‬‫ﻮ‬‫ﻤ‬‫ اﻟﺴ‬‫ﻠﱠﺬِي ﻓَﻄَﺮ‬‫ ﻟ‬ِ‫ﻬ‬‫ﺟ‬‫ و‬‫ﺖ‬‫ﻬ‬‫ﺟ‬‫و‬
‫ﻪ‬‫ﻮذُ ﺑِﺎﻟ‬‫ﻋ‬‫ ا‬.‫ﻴﻦ‬‫ﻤ‬‫ﻠ‬‫ﺴ‬‫ اﻟْﻤ‬‫ﻦ‬‫ ﻣ‬‫ﻠْﻨ‬‫ﻌ‬‫ اﺟ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﻴﻦ‬‫ﻤ‬‫ﻠ‬‫ﺴ‬‫ اﻟْﻤ‬‫ﻦ‬‫ﻧَﺎ ﻣ‬‫ا‬‫ و‬‫ت‬‫ﺮ‬‫ﻣ‬‫ﻚَ ا‬‫ﺑِﺬٌﻟ‬‫ و‬،‫ ﺷَﺮِﻳﻚَ ﻟَﻪ‬‫ ﻻ‬‫ﻴﻦ‬‫ﺎﻟَﻤ‬‫ِ اﻟْﻌ‬‫ب‬‫ ر‬‫ﻪ‬‫ ﻟ‬‫ﺎﺗ‬‫ﻤ‬‫ﻣ‬‫و‬
‫ﻴﻢ‬‫ﺣ‬‫ اﻟﺮ‬‫ﻦ‬‫ﻤ‬‫ﺣ‬‫ اﻟﺮ‬‫ﻪ‬‫ اﻟ‬‫ﻢ‬‫ ﺑِﺴ‬.‫ﺟِﻴﻢ‬‫ﻄَﺎنِ اﻟﺮ‬‫ اﻟﺸﱠﻴ‬‫ﻦ‬‫ ﻣ‬‫ﻴﻢ‬‫ﻠ‬‫ اﻟْﻌ‬‫ﻴﻊ‬‫ﻤ‬‫اﻟﺴ‬.

“I have turned myself wholly towards the One who originated the heavens and the earth and I am not
from the polytheists. Verily my prayer and my sacrifice and my life and my death are for Allah, the Lord
of the Universe – He has no partner; and this is what I was commanded and I am from those who
submit. O Allah! Place me among those who submit. I seek refuge with Allah from the accursed
Shaytan. In the name of Allah, the All-beneficent the All-merciful ... and then recite (Surah) al-Hamd.”95

70. In al-Khisal: From Abi al-Hasan ibn Rashid who said: I asked al-Rid’a (as) about the opening
takbirat96. He (as) said: “(They are) seven.” I said: “It is narrated that the Holy Prophet (S) used to recite
one takbir.” He said: “The Noble Prophet (S) recited one takbir loudly and six softly.”97

Note: al-Saduq has narrated this in al-’Uyun.98

71. In Falah al-Sa’il: From Kurdin ibn Masma’ in his well-known book, in his narration from the Holy
Prophet (S): Then he would recite three takbirat (after completing the prayer), raising his hands to his
ears, (and this is) a highly recommended sunnah which was prescribed by the Holy Prophet (S) when he
received some glad tidings.99

72. In Amali of Shaykh al-Tusi: From Zurayq who said: I heard Aba ‘Abdillah (as) say: It is from the
sunnah to remain seated between the adhan and the iqamah in the morning (Fajr) prayer and the
Maghrib and ‘Isha prayers - there is no supererogatory prayer between the adhan and the iqamah (in
these prayers). And it is (from) the sunnah to offer two rak’ahs of nafilah between the adhan and the
iqamah in the Dhuhr and ‘Asr prayers.100

73. In al-Makarim: From Zurarah from Abi Ja’far (as) in a hadith: It was prescribed as the sunnah that
ladies should not raise their heads from the ruku’ and the sujud until the men have raised (their
heads).101

74. In Ma’ani al-Akhbar: From Qasim ibn Salam in a hadith (from an infallible): When he (S) performed
the ruku’ he did not lower his head completely nor did he raise it until it was above the rest of his body,
rather (he maintained a position) between the two.102

75. In al-’Ilal: From ‘Abdillah ibn Maimun from Ja’far ibn Muhammad from his father who said: When the
Noble Prophet (S) heard the sound of a child crying while he was praying, he would hasten the prayer so
that the child’s mother could attend to her child.103

76. In al-Kafi: From Abi Basir from Abi ‘Abdillah (as) who said: The length of the Holy Prophet’s (S)
saddle was one cubit and when he prayed (while on a journey) he would place it in front of him so that it
may act as a barrier from anyone who passed in front of him.104

77. Also: From Aban ibn Taghlub who said: I asked to Aba ‘Abdillah (as): “At what time did the Holy
Prophet normally pray the Witr?” He said: “Like the time between sunset and the Maghrib prayer (i.e. a
very short time before the Fajr prayer).”105

78. In al-Faqih: From al-Halabi from Abi ‘Abdillah (as) who said: It was prescribed as the sunnah that
one should eat on the day of Fitr before going for the prayer and not to eat on the day of Ad’ha until after
the (‘eid) prayers.106

79. In al-Kafi: From Fudhayl ibn Yasar from Abi ‘Abdillah (as) who said: A small mat (used in
prostration) was brought for my father on the day of Fitr but he asked that it be taken away, then he said:
“On this day the Holy Prophet (S) used to like looking at the horizon and placing his forehead on the
earth.”107

Note: This has been narrated in al-Da’aim and in al-Faqih, and in it the day of Ad’ha is also mentioned
after the day of Fitr.108

80. Also: From Layth al-Muradi from Abi ‘Abdillah (as): It was said to the Holy Prophet (S) on the day of
Fitr or the day of Ad’ha: “If only you would pray (the ‘eid prayer) in your masjid!” He replied: “I like to
come out to the horizons of the (open) sky.”109

81. In al-Muqni’ah: It is narrated that on the two ‘eids the Prophet (S) used to wear a Burda (a kind of
striped garment) and a turban - whether it was winter or summer.110

82. In the ‘Allamah’s Nihayah: The Noble Prophet (S) would come out on the day of ‘eid reciting the
takbir loudly.111

83. In al-Kafi: From Muhammad ibn Fad’l al-Hashimi from Abi ‘Abdillah (as) who said: There is a two
rak’ah prayer that is sunnah to perform only in Madinah and nowhere else, and it is to be performed in
the Holy Prophet’s (S) masjid on the two ‘eid days before proceeding for the ‘eid prayers. This is not
done (anywhere) except in Madinah because (this is how) the Holy Prophet (S) performed it.112

84. In al-’Uyun: From Yasir al-Khadim and from Rayyan ibn Salt and others from those who narrated it
from Abi al-Hasan al-Rid’a (as) in a hadith: When the (day of) ‘eid came, Ma’mun sent for al-Rid’a (as)
asking him to ride to the ‘eid prayer and give the sermon ... and when Ma’mun insisted, he (as) said: O
Amir al-Mu’minin113, if you excuse me from this it will be more pleasing to me, and if you do not excuse
me then I will come out for the ‘eid prayer as the Prophet (S) came out and as Amir al-Mu’minin ‘Ali ibn
Abi Talib (as) came out ... so at sunrise al-Rid’a performed ghusl and wore a white turban made of
cotton, placing one end of it on his chest and another end between his shoulders and said to all his
slaves: “Do as I have done.” Then he took a short staff in his hand and came out and we were with him.
He (as) was barefoot, having rolled-up his trousers up to half the shank. When he stood and we walked
in front of him, he raised his head toward the heavens and recited the takbir four times ... and when he
came to the door he stopped briefly and said:

‫ﻧَﺎ‬‫ﻼ‬‫ﺑ‬‫ﺎ ا‬‫ ﻣ‬‫ﻠ‬‫ ﻋ‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫اﻟْﺤ‬‫ و‬،‫ﺎم‬‫ﻧْﻌ‬‫ اﻻ‬‫ﺔ‬‫ﻬِﻴﻤ‬‫ ﺑ‬‫ﻦ‬‫زَﻗَﻨَﺎ ﻣ‬‫ﺎ ر‬‫ ﻣ‬‫ﻠ‬‫ ﻋ‬‫ﺮ‬‫ﺒ‬‫ﻛ‬‫ ا‬‫ﻪ‬‫ﻟ‬‫ ا‬،‫ﺪَاﻧَﺎ‬‫ﺎ ﻫ‬‫ ﻣ‬‫ﻠ‬‫ ﻋ‬،‫ﺮ‬‫ﺒ‬‫ﻛ‬‫ ا‬‫ﻪ‬‫ﻟ‬‫ ا‬،‫ﺮ‬‫ﺒ‬‫ﻛ‬‫ ا‬‫ﻪ‬‫ﻟ‬‫ ا‬،‫ﺮ‬‫ﺒ‬‫ﻛ‬‫ ا‬‫ﻪ‬‫ﻟ‬‫ا‬.

“Allah is the Greatest, Allah is the Greatest, Allah is the Greatest for that which He has guided us to.
Allah is the Greatest for what He has granted us of sustenance from the livestock, and all praise is due
to Allah for what He has destined for us”.

He recited this loudly and we also recited it loudly ... and he said this three times ... and Abu al-Hasan
(as) would walk and stop briefly after every ten steps, reciting the takbir four times.114

85. In al-Faqih: In al-Sakuni’s narration: When the Holy Prophet (S) went for the ‘eid prayer, he did not
return using the same route that he had taken when he started, rather he would take another route.115

Note: This has also been narrated in al-Da’aim.116

86. In al-Tahdhib: In his narration from ‘Isa ibn ‘Abdillah, from his father, from his grandfather, from ‘Ali
(as) who said: The Holy Prophet (S) never used to recite more than one takbir in the two ‘Eid prayers,
until the time al-Husayn (as) was slow to speak (as a child). One day, his mother (as) dressed him and
sent him with his grandfather and when he (as) recited the takbir, al-Husayn (as) also recited the takbir,
repeating after the Noble Prophet (S) (and he did this) seven times. Then in the second rak’ah the Holy
Prophet (S) recited the takbir and al-Husayn repeated it after him five times. From then on, the Holy
Prophet (S) made it a sunnah and this sunnah is still practiced until today.117

Note: This has also been narrated in al-Manaqib.118

87. In Nawadir al-Rawandi: In his narration from Musa ibn Ja’far from his fathers from ‘Ali (as) who said:
It was the sunnah in the prayer of Istisqa’ that the Imam should stand and pray two rak’ahs and then
extend his hands and supplicate (to Allah (SwT) for rain).119

88. In al-’Ilal: In his narration from Abi Hamzah Anas ibn ‘Ayyad’ al-Laythi from Ja’far ibn Muhammad
from his father (as): When the Prophet (S) prayed for rain, he looked at the heavens and turned his
cloak from right to left and left to right (inside out). He said: I asked him: What is the meaning of this? He
(S) said: It was a sign between him and his companions (of) turning the drought into abundance.120

Note: This has also been mentioned in al-Kafi, al-Tahdhib, al-Fiqh and al-Da’aim.121

89. In al-Faqih: When the Holy Prophet (S) supplicated for rain he would recite:

َ‫ِﺘَﺔ‬‫ﻴ‬‫كَ اﻟْﻤ‬‫د‬‫ ﺑِﻼ‬ِ‫ﻴ‬‫ﺣ‬‫ا‬‫ و‬،َ‫ﺘَﻚ‬‫ﻤ‬‫ﺣ‬‫ ر‬‫اﻧْﺸُﺮ‬‫ و‬،َ‫ﻚ‬‫ﻤ‬‫ﺎﺋ‬‫ﻬ‬‫ﺑ‬‫كَ و‬‫ﺎد‬‫ﺒ‬‫ ﻋ‬‫ﻖ‬‫ اﺳ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! Give water to Your servants and Your creatures, and spread Your mercy, and give life to Your
lifeless land.”

And he would repeat it three times.122

90. In al-Ja’fariyat: From ‘Ali ibn Abi Talib (as) who said: The rain from which comes sustenance of the
animals is from under the ‘Arsh123. It is for this reason that the Holy Prophet (S) would go outside the
first time it rained and he would stand (there) until his head and his beard became soaking wet.124

Note: This has been narrated by al-Rawandi in his Nawadir with a slight difference.125

91. Also in al-Ja’fariyat: From ‘Ali (as): When the Prophet (S) saw rain he said: “O Allah! Make it a
beneficial rainfall.”126

92. In al-Tahdhib: In his narration from ‘Abdillah ibn Maimun from Ja’far from his father (as) who said:
When the Noble Prophet (S) went for the Jumu’ah (Friday) prayer, he sat on the pulpit until the
Mua’ddhin had finished (calling the adhan).127

93. In al-Tahdhib: From ‘Amr ibn Jami’ narrating from ‘Ali (as) who said: It is from the sunnah that when
the Imam ascends the pulpit, he should salute (i.e. say ‘salamun ‘alaykum’ to) the people when he faces
them.128

94. In al-Ja’fariyat: In his narration from Ja’far ibn Muhammad from his father, from his grandfather (as)
that the Holy Prophet (S) used to give two sermons (separating them) by sitting (briefly) and then
standing.129

95. Also: In his narration from Ja’far ibn Muhammad, from his father (as) who said: Make your recitation
(of the Surahs) audible in the Jumu’ah prayer as this is a sunnah.130

96. Also: In his narration from Ja’far ibn Muhammad from his father (as) who said: The Holy Prophet (S)
used to pray the Jumu’ah prayer when the sun passed the midpoint of the sky.131

97. Also: In his narration from ‘Ali ibn al-Husayn (as) who said: Performing the Qunut in the Jumu’ah
prayer is (from the) sunnah.132

98. In al-Da’aim: From Ja’far ibn Muhammad (as): The sunnah is for the Imam to recite, in the first
rak’ah of the Jumu’ah prayer, Surah al-Jumu’ah and in the second rak’ah, Surah al-Munafiqun.133

99. In al-Tahdhib: In his narration from al-Sakuni from Ja’far, from his father, from his fathers, from ‘Ali
(as): When the Noble Prophet (S) entered the masjid while Bilal was reciting the iqamah, he sat down
(and did not perform any supererogatory prayers).134

100. al-Shahid al-Thani in al-Dhikra: From Sahl al-Sa’idi who said: Between the Holy Prophet’s (S)
place of prayer and the wall, there was a passage for the sheep.135

101. In al-Tahdhib: In his narration from Hisham ibn Salim who asked Aba ‘Abdillah (as) about the
tasbih (that is recited in the prayer), so he said: You say ‘Subhana Rabbiyal ‘Adheem’ in ruku’ and in
sujud you say ‘Subhana Rabbiyal ‘A’la’ then he said: The obligatory recitation of this tasbih is once and
the sunnah is thrice and excellence is in (reciting it) seven times.136

102. Also: In his narration from Muhammad ibn Abi Hamzah from Abi ‘Abdillah (as) who said: The Holy
Prophet (S) used to recite fifteen verses of the Holy Qur’an in every rak’ah, and his ruku’ was the same
duration as his qiyam (standing), and his sujud was the same duration as his ruku’, and the duration
after raising his head from the ruku’ and (after raising his head from) the sujud was equal.137

Note: It is narrated differently in al-Kafi.138

103. Also: In his narration from Zurarah from Abi Ja’far (as) who said: The Noble Prophet (S) used to
pray two rak’ahs of subh – that is the Fajr prayer – when dawn came and daylight was visible.139

Note: This has also been mentioned in al-Gharat of al-Thaqafi.140

104. Also: In his narration from Ishaq ibn al-Fad’l (who said) that he asked Aba ‘Abdillah (as) about
performing the sujud on mats and woven reeds. He said: “There is no problem, but I prefer that one
should prostrate on the earth, for the Holy Prophet (S) loved to place his forehead on the earth - so I like
for you (to do) that which the Holy Prophet (S) loved (to do).”141

105. Also: In his narration from Abi ‘Abdillah (as) – about the nafilah prayers – he said: The sunnah
regarding the daytime prayers is that they be recited softly and the sunnah with regards to the night
prayers is that they should be recited audibly.142

106. Also: al-Harth said: I heard him saying: ‘Qul Huwallahu Ahad’ (Surah al-Ikhlas) is (equal to) a third
of the Qur’an and ‘Qul Ya Ayyuhal Kafirun’ (Surah al-Kafirun) is equivalent to a quarter (of the Holy
Qur’an); and the Noble Prophet (S) used to repeat ‘Qul Huwallahu Ahad’ in the Witr prayer (three times)
so that he may gain (the reward for) the recitation of the whole Qur’an.143

107. In al-Faqih: From Zurarah who said: I heard Aba Ja’far (as) saying: The supplication (recited) after
the obligatory prayer is better than the supererogatory prayer; and this is how the sunnah had been
prescribed.144

108. In al-Tahdhib: In his narration from Abi Harun al-Makfuf from Abi ‘Abdillah (as) who said: “O Aba
Harun! We (the Ahl al-Bayt) instruct our children to recite the tasbih of Fatimah (as) just as we instruct
them to recite the salah, so always recite it, for one who recites it will never become miserable.”145

109. In Qurb al-Isnad: From Husayn ibn ‘Alwan from Ja’far from his father (as) who said: The Holy
Prophet (S) said to ‘Ali (as): “O ‘Ali! You must recite the ‘ayat al-Kursi’ after every obligatory prayer, for
surely none can persist in (doing) this except a prophet, one who is truthful or a martyr.”146

Note: This has also been narrated in al-Da’aim.147

110. In al-Da’aim: The Holy Prophet (S) used to recite (the following) in the (first) two rak’ahs before the
Witr prayer: In the first (rak’ah) ‘Sabbihisma Rabbikal ‘A’la’ (Surah al-’A’la), in the second ‘Qul Ya
Ayyuhal Kafirun’ (Surah al-Kafirun) and in the third (rak’ah), in which the Qunut is recited, (he used to
recite) ‘Qul Huwallahu Ahad’ (Surah al-Ikhlas); and all this is after (reciting) ‘Fatihat al-Kitab’ (Surah al-
Hamd).148

111. In ‘Awarif al-Ma’arif: Amir al-Mu’minin (as) narrated that the Noble Prophet (S) used to say in his
sajdah:

‫ﻦ‬‫ﺴ‬‫ﺣ‬‫ ا‬‫ﻪ‬‫كَ اﻟ‬‫ﺎر‬‫ ﻓَﺘَﺒ‬،‫ه‬‫ﺮ‬‫ﺼ‬‫ﺑ‬‫ و‬‫ﻪ‬‫ﻌ‬‫ﻤ‬‫ ﺳ‬‫ﺷَﻖ‬‫ و‬‫ه‬‫ر‬‫ﻮ‬‫ﺻ‬‫ و‬‫ﻠﱠﺬِي ﺧَﻠَﻘَﻪ‬‫ ﻟ‬ِ‫ﻬ‬‫ﺟ‬‫ﺪَ و‬‫ﺠ‬‫ ﺳ‬،‫ﺖ‬‫ﻠَﻤ‬‫ﺳ‬‫ﻟَﻚَ ا‬‫ و‬‫ﻨْﺖ‬‫ﺑِﻚَ آﻣ‬‫ و‬‫ﺪْت‬‫ﺠ‬‫ ﻟَﻚَ ﺳ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
‫ﻴﻦ‬‫ﻘ‬‫اﻟْﺨَﺎﻟ‬.

“O Allah! I have prostrated before You, and believed in You and submitted myself to You. My face has
prostrated to the One who created it and fashioned it, giving it (the power of) hearing and sight; so
blessed is Allah the best of Creators.”149

112. In the book al-Gharat of al-Thaqafi: From ‘Ubayah who said: Amir al-Mu’minin (as) wrote to
Muhammad ibn Abi Bakr: Observe your ruku’ ... and when the Holy Prophet (S) stood from the ruku’ he
said:

‫ء‬َ‫ ﺷ‬‫ﻦ‬‫ ﻣ‬‫ﺖ‬‫ﯩ‬‫ﺎ ﺷ‬‫ ﻣ‬‫ء‬‫ﻞ‬‫ﻣ‬‫ و‬،َ‫ﻚ‬‫ﺿ‬‫ر‬‫ ا‬‫ء‬‫ﻞ‬‫ﻣ‬‫ و‬،َ‫ﻚ‬‫اﺗ‬‫ﻮ‬‫ﻤ‬‫ ﺳ‬‫ء‬‫ﻞ‬‫ﺪُ ﻣ‬‫ﻤ‬‫ ﻟَﻚَ اﻟْﺤ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬،‫ﺪَه‬‫ﻤ‬‫ ﺣ‬‫ﻦ‬‫ﻤ‬‫ ﻟ‬‫ﻪ‬‫ اﻟ‬‫ﻊ‬‫ﻤ‬‫ﺳ‬.

“Allah listens to the one who glorifies Him. O Allah! Glory be to You, (a glory that is) filling Your heavens
and filling Your earth and filling up whatever You wish.”150

113. In al-Bihar from al-Dhikra: On the supplication recited between the two sajdahs – it has been
narrated from the Holy Prophet (S) that he used to say between them:

‫ﻴﻦ‬‫ﺎﻟَﻤ‬‫ اﻟْﻌ‬‫ب‬‫ ر‬‫ﻪ‬‫كَ اﻟ‬‫ﺎر‬‫ ﺗَﺒ‬.‫ﻴﺮ‬‫ﺮٍ ﻓَﻘ‬‫ ﺧَﻴ‬‫ﻦ‬‫ ﻣ‬َ‫ﻟ‬‫ ا‬‫ﻟْﺖ‬‫ﻧْﺰ‬‫ﺎ ا‬‫ﻤ‬‫ ﻟ‬ّ‫ﻧ‬‫ ا‬‫ـﻨ‬‫ﺎﻓ‬‫ﻋ‬‫ و‬‫ﻧ‬‫ﺟِﺮ‬‫ ا‬‫ و‬‫ﻨ‬‫ﻤ‬‫ﺣ‬‫ار‬‫ و‬‫ ﻟ‬‫ﺮ‬‫ اﻏْﻔ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! Forgive me, and have mercy on me, and keep me safe and grant me well-being. I am needy
of the good that You have sent down to me. Blessed is Allah, the Lord of the Universe.”151
114. In al-’Awarif al-Ma’arif: Maimunah, the wife of the Holy Prophet (S), narrated: A khumrah152 would
be laid out in the masjid for the Holy Prophet (S) to pray on.153

115. In al-Hidayah of Husayn ibn Hamdan al-Hasini: From ‘Isa ibn Mahdi al-Jawhari and many others,
in a hadith from Abi Muhammad al-’Askari (as): Allah  revealed on my grandfather, the Prophet (S): I
have distinguished you and ‘Ali, and My proofs from him until the Day of Reckoning (i.e. from his
progeny), and your followers with ten qualities: (Performing) the ta’fir154 after every prayer.155

116. In al-Majma’: When he (S) prayed, he would be steadfast in his prayer.156

117. In Durr al-La’ali of Ibn Jumhur, in a hadith: The most liked prayers in the eyes of the Noble Prophet
(S) were the ones that were regularly offered, even if they were few. And when he would offer any
prayer from the prayers, he would do so regularly.157

118. In ‘Ilal al-Sharai’: In his narration from Anas ibn Malik who said: I heard the Holy Prophet (S)
saying: “Two rak’ahs offered in the middle of the night is surely dearer to me than the world and what is
in it.”158

119. Al-Saduq in Fadha’il al-Ash’hur: In his narration from ‘Abdillah ibn Mas’ud, from the Holy Prophet
(S) who said: I swear by the One who sent me with the Truth - Jibra’il informed me from Israfil, from his
Lord the Almighty that He (SwT) said: The one who prays on the last night of the month of Ramad’an ten
rak’ahs, reciting in every rak’ah ‘Fatihat al-Kitab’ (Surah al-Hamd) once and ‘Qul Huwallahu Ahad’
(Surah al-Ikhlas) ten times and reciting in his ruku’ and his sujud ten times:

‫ﺮ‬‫ﺒ‬‫ﻛ‬‫ ا‬‫ﻪ‬‫اﻟ‬‫ و‬‫ﻪ‬‫ اﻟ‬‫ﻻ‬‫ ا‬‫ﻟٌﻪ‬‫ ا‬‫ﻻ‬‫ و‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫اﻟْﺤ‬‫ و‬‫ﻪ‬‫ﺎنَ اﻟ‬‫ﺤ‬‫ﺒ‬‫ﺳ‬.

“Subhanallahi wal Hamdu Lillahi wa La Ilaha Illallahu Wallahu Akbar” and recites the tashahhud and
salam after every two rak’ahs. And when he completes the last of the ten rak’ahs, after the salam he
recites: ‘Astaghfirullah’ one thousand times after which he goes into sajdah and says:

‫ﻴﻦ‬‫ﻟ‬‫و‬‫ اﻻ‬‫ﻟٌﻪ‬‫ﺎ ا‬‫ ﻳ‬،‫ﻴﻦ‬‫ﻤ‬‫اﺣ‬‫ اﻟﺮ‬‫ﻢ‬‫ﺣ‬‫ر‬‫ﺎ ا‬‫ ﻳ‬،‫ﺎ‬‫ﻤ‬‫ﻬ‬‫ﻴﻤ‬‫ﺣ‬‫ر‬‫ و‬‫ة‬‫ﺮ‬‫اﻵﺧ‬‫ﺎ و‬‫ اﻟﺪﱡﻧْـﻴ‬‫ﻦ‬‫ﻤ‬‫ﺣ‬‫ﺎ ر‬‫ ﻳ‬،‫ام‬‫ﺮ‬‫ﻛ‬‫اﻻ‬‫لِ و‬‫ﻼ‬‫ﺎ ذَا اﻟْﺠ‬‫ ﻳ‬،‫ﻮم‬‫ﺎ ﻗَـﻴ‬‫ ﻳ‬‫ﺎ ﺣ‬‫ﻳ‬
‫ﻨَﺎ‬‫ﺎﻣ‬‫ﻴ‬‫ﻗ‬‫ﻨَﺎ و‬‫ﺎﻣ‬‫ﻴ‬‫ﺻ‬‫ﺗَﻨﺎَ و‬‫ﻼ‬‫ﻨﱠﺎ ﺻ‬‫ ﻣ‬‫ﻞ‬‫ﺗَﻘَﺒ‬‫ و‬،‫ﻨَﺎ‬‫ ﻟَﻨَﺎ ذُﻧُﻮ ﺑ‬‫ﺮ‬‫ﻏْﻔ‬‫ ا‬،‫ﺮِﻳﻦ‬‫اﻵﺧ‬‫و‬.

“O Ever-Living! O Self-Subsisting! O Lord of Might and Majesty! O Merciful in this world and hereafter
and Compassionate in them both! O Most Merciful of mercifuls! O Master of the first ones and the last
ones! Forgive us our sins and accept from us our prayers and fasting and good deeds”

...The Noble Prophet (S) said: This was a gift especially for me and the men and women of my Ummah
which Allah (SwT) did not give anyone before me, from the prophets and others.159

120. In ‘Awarif al-Ma’arif: The Holy Prophet (S) used to pray upon entering his house, before sitting
down, four (rak’ahs). And in these four rak’ahs he recited Surah Luqman, Yasin, al-Dukhan and al-
Mulk.160

121. From al-Tahdhib: In his narration from Ibn Sinan from Abi ‘Abdillah (as) who said: The sunnah
regarding the adhan on the day of ‘Arafah is that one should recite it followed by the iqamah for the
Dhuhr prayer, and then the prayer is performed. Then one should stand and recite the iqamah for ‘Asr
without the adhan; and the same should be done in the Maghrib and ‘Isha prayers in Muzdalifah.161

122. From al-Kafi: In his narration from Muhammad ibn Muslim from Abi Ja’far (as) who said: When the
Holy Prophet (S) heard the Mua’ddhin calling out the adhan, he repeated after him (saying) everything
that he was saying.162

123. From al-Tahdhib and al-Istibsar: In his narration from Zurarah and Fud’ayl ibn Yasar from Abi
Ja’far (as) who said: When the Noble Prophet (S) was taken up (on Me’raj), as he reached the Bayt al-
Ma’mur the time for prayer entered. So Jibra’il recited the adhan and iqamah and the Holy Prophet (S)
came forward and the angels and the prophets lined up behind the Prophet (S). He said: We asked him:
How did he recite the adhan? He replied: (He said)

ً‫ﺪا‬‫ﻤ‬‫ﺤ‬‫نﱠ ﻣ‬‫ﺪُ ا‬‫ﺷْﻬ‬‫ ا‬،‫ﻪ‬‫ اﻟ‬‫ﻮل‬‫ﺳ‬‫ﺪاً ر‬‫ﻤ‬‫ﺤ‬‫نﱠ ﻣ‬‫ﺪُ ا‬‫ﺷْﻬ‬‫ ا‬،‫ﻪ‬‫ اﻟ‬‫ﻻ‬‫ ا‬‫ﻟٌﻪ‬‫ ا‬‫نْ ﻻ‬‫ﺪُ ا‬‫ﺷْﻬ‬‫ ا‬،‫ﻪ‬‫ اﻟ‬‫ﻻ‬‫ ا‬‫ﻟٌﻪ‬‫ ا‬‫نْ ﻻ‬‫ﺪُ ا‬‫ﺷْﻬ‬‫ ا‬،‫ﺮ‬‫ﺒ‬‫ﻛ‬‫ ا‬‫ﻪ‬‫ﻟ‬‫ ا‬،‫ﺮ‬‫ﺒ‬‫ﻛ‬‫ ا‬‫ﻪ‬‫ﻟ‬‫ا‬
‫ﻠ‬‫ ﻋ‬‫ ﺣ‬،‫ﻞ‬‫ﻤ‬‫ﺮِ اﻟْﻌ‬‫ ﺧَﻴ‬‫ﻠ‬‫ ﻋ‬‫ ﺣ‬،‫ح‬‫ اﻟْﻔَﻼ‬‫ﻠ‬‫ ﻋ‬‫ ﺣ‬،‫ح‬‫ اﻟْﻔَﻼ‬‫ﻠ‬‫ ﻋ‬‫ ﺣ‬،‫ة‬‫ﻼ‬‫ اﻟﺼ‬‫ﻠ‬‫ ﻋ‬‫ ﺣ‬،‫ة‬‫ﻼ‬‫ اﻟﺼ‬‫ﻠ‬‫ ﻋ‬‫ ﺣ‬،‫ﻪ‬‫ اﻟ‬‫ﻮل‬‫ﺳ‬‫ر‬
‫ﻪ‬‫ اﻟ‬‫ﻻ‬‫ ا‬‫ﻟٌﻪ‬‫ ا‬‫ ﻻ‬،‫ﻪ‬‫ اﻟ‬‫ﻻ‬‫ ا‬‫ﻟٌﻪ‬‫ ا‬‫ ﻻ‬،‫ﺮ‬‫ﺒ‬‫ﻛ‬‫ ا‬‫ﻪ‬‫ﻟ‬‫ ا‬،‫ﺮ‬‫ﺒ‬‫ﻛ‬‫ ا‬‫ﻪ‬‫ﻟ‬‫ ا‬،‫ﻞ‬‫ﻤ‬‫ﺮِ اﻟْﻌ‬‫ﺧَﻴ‬.

And the iqamah was similar except that it included:

‫ة‬‫ﻼ‬‫ﺖِ اﻟﺼ‬‫ ﻗَﺪْ ﻗَﺎﻣ‬،‫ة‬‫ﻼ‬‫ﺖِ اﻟﺼ‬‫ﻗَﺪْ ﻗَﺎﻣ‬.

Which was recited between the:

‫ﻞ‬‫ﻤ‬‫ﺮِ اﻟْﻌ‬‫ ﺧَﻴ‬‫ﻠ‬‫ ﻋ‬‫ﺣ‬.

And:

‫ﺮ‬‫ﺒ‬‫ﻛ‬‫ ا‬‫ﻪ‬‫ﻟ‬‫ا‬.

And the Holy Prophet (S) instructed Bilal (to recite it like this) and he continued reciting this adhan until
the Prophet (S) passed away.163 And 164

124. In Majma’ al-Bayan: In his narration, Anas ibn Malik said: The Noble Prophet (S) used to offer the
sacrifice (of Ad’ha) before praying, so he was commanded (by Allah (SwT)) to pray first then offer the
sacrifice.165

125. In al-Majma’ of al-Tabarsi: In his narration from Jabir ibn Samarah: I did not see the Holy Prophet
(S) delivering a sermon but that he would do so while standing, so whoever tells you that he delivered
sermons while sitting, know that he is lying.166

Note: This has also been narrated from ‘Abdillah ibn Mas’ud.167

126. In al-Khisal: In his narration from ‘Aishah that she said: “When the Holy Prophet (S) was with me,
he used to pray two rak’ahs after the ‘Asr prayer.”168

127. In al-Ikhtisas: When the Holy Prophet (S) delivered a sermon, in the end he would say: “Paradise
(is) for the one whose character is good, whose nature is pure, whose deeds performed in secret are
pious, whose actions performed in the open are virtuous, who gives away the best of his wealth in
charity, who abstains from useless talk and who treats the people more fairly than (he treats)
himself.”169

128. In ‘Uyun Akhbar al-Rid’a (as): With different chains of narrators from al-Fad’l ibn Shadhan, from al-
Rid’a (as) who, in his letter to Ma’mun, said: Reciting ‘Bismillahir-Rahmanir-Rahim’ audibly in all the
prayers is (from the) sunnah.170

Note: This means (that it is sunnah to do this) in all the prayers in the day and night, whether obligatory
or voluntary.

129. In Majma’ al-Bayan: In his narration from Asbagh ibn Nubatah, from Amir al-Mu’minin (as) who
said: When this Surah – al-Kawthar – was revealed, the Noble Prophet (S) asked Jibra’il: “What is this
sacrifice that my Lord has asked of me?” He said: “It is not a sacrifice, rather He is commanding that
when you commence the prayer you should raise your hands as you recite the takbir, and (again) when
you go into ruku’, and when you raise your head from the ruku’, and when you go into sajdah - for this is
our prayer and the prayer of the angels in the seven heavens. Surely there is a beautification for
everything, and the beautification for the salah is raising the hands with the recitation every takbir.”171

Note: This has also been narrated in al-Durr al-Manthur.172

130. From al-Tahdhib: In his narration from ‘Ali ibn Ja’far who said: I asked Aba al-Hasan (as) about the
recitation of adhan from the minarets – is it a sunnah? He replied: At the time of the Holy Prophet (S) the
adhan was recited on the ground and there were no minarets in those days.173

131. From al-Faqih: In his narration from Hasan ibn al-Sirri from Abi ‘Abdillah (as) who said: It is from
the sunnah for a man to put his fingers in his ears when he recites the adhan.174

Note: This has also been narrated in al-Tahdhib.175

132. In al-Tahdhib: In his narration from Ibn Sinan who said: I asked him about the call (of adhan)
before dawn (- is it permissible?) He said: No problem, however the sunnah is with the (recitation at)
dawn.176

133. In al-Da’aim: From Abi ‘Abdillah Ja’far ibn Muhammad (as) that he said: In the event of a solar or
lunar eclipse, the Holy Prophet (S) would tell the people: “Go to your masajid quickly.”177

134. Also: The sunnah is to pray (Salat al-ayat) in the masjid if they are praying in congregation.178
1. al-Kafi 3:344
2. Tahdhib al-Ahkam 2:4, al-Istibsar 1:218
3. Ibid.
4. Arabs used to call the darkness of the night `utmah` and they also used this to refer to the prayers offered at night. (Tr.)
5. Tahdhib al-Ahkam 2:5
6. ‘Ilal al-Sharai’: 331
7. al-Kafi 3:446
8. al-Khisal: 298, ‘Uyun Akhbar al-Rid’a 1:277, also narrated by al-Kulayni 6:550
9. al-Faqih 1:217
10. Tahdhib al-Ahkam 2:20, al-Kafi 3:288, ‘Ilal al-Sharai’ 2:349
11. Tahdhib al-Ahkam 2:262-263
12. Tahdhib al-Ahkam 2:118, al-Hidayah: 30
13. Tahdhib al-Ahkam 2:334, Majma’ al-Bayan 2:555
14. al-Kafi 3:445
15. We have not found a reference for this.
16. Misbah al-Mutahajjid: 255
17. Jamal al-Usbu’: 246
18. Tahdhib al-Ahkam 3:60
19. Ibid.
20. al-Kafi 4:155, Tahdhib al-Ahkam 3:613
21. Tahdhib al-Ahkam 3:64-66
22. al-Kafi 4:155
23. Iqbal al-A`mal: 553
24. al-Kafi 3:279, Tahdhib al-Ahkam 2:31
25. Tahdhib al-Ahkam 2:32
26. Tahdhib al-Ahkam 3:233, ‘Ilal al-Sharai’: 321
27. al-Kafi 3:431, Tahdhib al-Ahkam 3:234, Dhikra al-Shi’ah: 118
28. al-Faqih 1:223
29. Muntaha al-Matlub 1:200 – quoting from the book Madinat al-’Ilm, al-Mustadrak 3:212, Bihar al-Anwar 44:83
30. al-Usul al-Sittata ‘Ashar: 154. See al-Mustadrak 6:19 for a narration related to this.
31. Ihya` Ulum al-Din 2:365
32. Falah al-Sa`il: 161 quoting from the book Zuhd al-Nabi, al-Mustadrak 4:93, Bihar al-Anwar 84:248, ‘Uddat al-Da’i:151
33. Falah al-Sa`il: 161, al-Mustadrak 4:93, Bihar al-Anwar 44:248
34. Bihar al-Anwar 84:258, ‘Uddat al-Da’i: 152, al-Mustadrak 3:100
35. ‘Awali al-La`ali 1:175, al-Mustadrak 4:114
36. Meaning that he (S) was careful not to prolong the prayer so that the old, weak etc. would easily be able to join the
congregation. (Tr.)
37. Amali al-Tusi 1:29, Amali al-Saduq: 267
38. Tahdhib al-Ahkam 1:350, al-Istibsar 1:97
39. Tahdhib al-Ahkam 2:53
40. al-Kafi 3:307, Tahdhib al-Ahkam 2:58
41. al-Faqih 1:305
42. ‘Ilal al-Sharai’: 332, Tahdhib al-Ahkam 2:67, Falah al-Sa`il: 130, al-Manaqib 4:73
43. Da`aim al-Islam 1:162, al-Mustadrak 4:144
44. Narrated in al-Mustadrak 4:185, Tafsir al-’Ayyashi 2:295 – Surah al-Isra`
45. Tafsir al-’Ayyashi 2:295 – Surah al-Isra`
46. al-Ja’fariyat: 36, al-Mustadrak 5:416, Da`aim al-Islam 1:175
47. al-Ja’fariyat: 39, al-Mustadrak 5:416
48. Dhikra al-Shi’ah: 191, Bihar al-Anwar 85:5
49. al-Faqih 1:306
50. Tahdhib al-Ahkam 2:297
51. al-Khisal: 74
52. Dhikra al-Shi`ah: 192, Bihar al-Anwar 84:189
53. Tahdhib al-Ahkam 2:95
54. Ibid., 2:124
55. Misbah al-Mutahajjid: 132
56. al-Khisal: 604, ‘Uyun Akhbar al-Rid’a 2:122
57. ‘Awali al-La`ali 2:42, al-Mustadrak 4:396
58. ‘Awali al-La`ali 2:219 (also from al-Hasan), al-Mustadrak 4:396
59. al-Mustadrak 4:395
60. Ma`ani al-Akhbar: 280, Da`aim al-Islam 1:162
61. ‘Ilal al-Sharai’ 2:332
62. al-Gharat 1:246
63. al-Faqih 1:300
64. al-Ja’fariyat: 246
65. al-Mustadrak 4:445
66. al-Ja’fariyat: 41
67. al-Majazat al-Nabawiyyah: 255 (and in this it is Humrah instead of Khumrah), al-Mustadrak 4:10
68. al-Ja’fariyat: 17, al-Mustadrak 1:356
69. al-Faqih 1:509, al-Ja’fariyat: 184
70. al-Kafi 3:296, Tahdhib al-Ahkam 2:322, al-Mustadrak 3:335
71. al-Ja’fariyat: 45
72. al-Manaqib 4:13
73. al-Ja’fariyat: 40
74. al-Faqih 1:535, Qurb al-Isnad: 54, al-Ja’fariyat: 45
75. al-Hidayah : 53
76. al-Kafi 3:461, al-Faqih 1:508, Tahdhib al-Ahkam 3:138, al-Mustadrak 6:135
77. ‘Awali al-La`ali 2:221, al-Mustadrak 6:149, al-Ja’fariyat: 47
78. Plural of masjid. (Tr.)
79. al-Hidayah: 37, Tahdhib al-Ahkam 3:150, Qurb al-Isnad: 64, Bihar al-Anwar 91:321
80. Majmu’at Warram: 267
81. Majmu’at Warram: 266, Usul al-Sittata ‘Ashar: 66 and 152
82. Asrar al-Salah: 120
83. Majmu’at Warram: 323, ‘Uddat al-Da’i: 139
84. ‘Ilal al-Sharai’: 350
85. This expression is used to refer to something dear and close to one`s heart. (Tr.)
86. Makarim al-Akhlaq: 34
87. Amali al-Tusi 2:141
88. Makarim al-Akhlaq: 461, Majmu`at Warram: 303
89. Jami` al-Akhbar: 96
90. Bihar al-Anwar 84:248, Falah al-Sa`il: 161
91. Bihar al-Anwar 84:256
92. The recitation `Wajjahtu Wajhiya Lilladhi Fataras-Samawati wal-Ardh ...` (Tr.)
93. al-Faqih 1:484
94. al-Khisal: 333, al-Hidayah: 38
95. al-Ihtijaj: 486
96. Plural of takbir (Tr.)
97. al-Khisal: 347
98. `Uyun Akhbar al-Ridha 1:217
99. Falah al-Sa`il: 135
100. Amali al-Tusi 2:306
101. Makarim al-Akhlaq: 95, Qurb al-Isnad: 10, ‘Ilal al-Sharai’: 344
102. Ma’ani al-Akhbar: 280
103. ‘Ilal al-Sharai’: 344
104. al-Kafi 3:296, Tahdhib al-Ahkam 2:322
105. al-Kafi 3:448
106. al-Faqih 1:508, al-Hidayah: 53
107. al-Kafi 3:461
108. Da’aim al-Islam 1:185, al-Faqih 1:508
109. al-Kafi 3:460
110. al-Muqni’ah: 202, Tahdhib al-Ahkam 3:130
111. Nihayat al-Ahkam 2:66
112. al-Kafi 3:461, Tahdhib al-Ahkam 3:137, al-Faqih 1:509
113. This title is rightfully reserved for Imam ‘Ali (as) but Imam al-Rid’a (as) had to use this title for Ma’mun as a form of
dissimulation.
114. ‘Uyun Akhbar al-Rid’a 2:149
115. al-Faqih 1:510
116. Da`aim al-Islam 1:186
117. Tahdhib al-Ahkam 3:286
118. al-Manaqib 4:13
119. Nawadir al-Rawandi: 29, Bihar al-Anwar 91:315, al-Ja’fariyat: 49
120. ‘Ilal al-Sharai’: 246
121. al-Kafi 3:463, Tahdhib al-Ahkam 3:149-150, al-Faqih 1:535, Da`aim al-Islam 1:203
122. al-Faqih 1:527
123. The Exalted `Throne` of Allah (SwT). (Tr.)
124. al-Ja’fariyat: 241, al-Mustadrak 6:191
125. Nawadir al-Rawandi: 41
126. al-Ja’fariyat: 217
127. Tahdhib al-Ahkam 3:244
128. Ibid.
129. al-Ja’fariyat: 43
130. Ibid.
131. al-Ja’fariyat: 44
132. Ibid., 43
133. Da`aim al-Islam 1:183
134. Tahdhib al-Ahkam 2:281
135. Dhikra al-Shi’ah: 153, al-Mustadrak 3:336
136. Tahdhib al-Ahkam 2:81
137. Ibid., 2:123
138. al-Kafi 3:329
139. Tahdhib al-Ahkam 2:36
140. al-Gharat 1:246, al-Mustadrak 3:116, Bihar al-Anwar 83:23
141. Tahdhib al-Ahkam 2:311
142. Ibid., 2:289
143. Tahdhib al-Ahkam 2:124
144. al-Faqih 1:328
145. Tahdhib al-Ahkam 2:105
146. Qurb al-Isnad: 56
147. Da`aim al-Islam 1:168
148. Ibid., 1:205
149. `Awarif al-Ma`arif: 284
150. al-Gharat 1:246
151. Bihar al-Anwar 85:137
152. A mat made from branches and leaves of the date palm (Tr.)
153. ‘Awarif al-Ma’arif: 103
154. The act of rubbing one`s cheeks on the earth while prostrating. (Tr.)
155. al-Mustadrak 3:290 Hadith no. 7
156. We did not find this in al-Majma’.
157. al-Nuri has narrated it in al-Mustadrak 7:539 quoting from Durr al-La`ali.
158. ‘Ilal al-Sharai’: 363
159. Fadha`il al-Ash`hur al-Thalathah: 134-135
160. ‘Awarif al-Ma’arif: 335
161. Tahdhib al-Ahkam 2:282, Wasa`il al-Shi’ah 4:665
162. al-Kafi 3:307, Wasa`il al-Shi’ah 4:671
163. Tahdhib al-Ahkam 2:60, al-Istibsar 1:305, Wasa`il al-Shi`ah 4:644
164. The adhan as has been mentioned in this hadith and which is also found in various compilations of ahadith including
Bihar al-Anwar is `incomplete` according to the accepted ahadith from the Prophet (S) and A`immah (as) who have taught
us how the Adhan must be performed and as has been detailed in the various books of jurisprudence by the scholars.
Various copies of Bihar al-Anwar were checked and all narrated the incident the same way. Thus, it is possible that the
entire hadith has not been narrated completely from the Prophet (S) or because the books of ahadith of the Ahlul Bayt (as)
have been constantly under attack and desecration in the past and thus, the entire hadith may have been lost. (Ed. – As
answered by the office of Ayatullah al-’Udhma Hajj Shaykh Nasir Makarim Shirazi)
165. Majma’ al-Bayan 10:549 – Surah al-Kawthar (108)
166. Majma’ al-Bayan 10:289 – Surah al-Jumu’ah (62)
167. Ibid.
168. al-Khisal 1:71, Bihar al-Anwar 83:148
169. al-Ikhtisas: 228, al-Mustadrak 11:309
170. ‘Uyun Akhbar al-Rid’a 2:122, Wasa`il al-Shi’ah 4:758
171. Majma’ al-Bayan 10:550 – Surah al-Kawthar (108)
172. al-Durr al-Manthur 6:403 – Surah al-Kawthar (108)
173. Tahdhib al-Ahkam 2:284, Wasa`il al-Shi’ah 4:640
174. al-Faqih 1:284, Wasa`il al-Shi’ah 4:641
175. Tahdhib al-Ahkam 2:284
176. Tahdhib al-Ahkam 2:53
177. Da`aim al-Islam 1:200
178. Ibid., 1:202
Chapter 17: The Adab of Sawm (Fasting)

1. In al-Faqih: Narrated from Muhammad ibn Marwan who said: I heard Aba ‘Abdillah (as) saying: The
Prophet (S) would fast so much that it would be said he does not break his fast and he would stop
fasting for so long that it would be said he does not fast. Then he fasted on alternative days. Then he
fasted on Mondays and Thursdays. In the end he turned to fasting three days a month: the Thursday in
the beginning of the month, the Wednesday in the middle of the month and the Thursday at the end of
the month; and he (S) would say: “This is the fasting of the lifetime.”

He (as) also said: My father (as) used to say: None is more disliked by Allah (SwT) than a person who is
told: “The Noble Prophet would do this and that” and replies: “Allah (SwT) would not punish me for my
effort in (performing more) prayer and fasting” – as if he thinks that the Holy Prophet (S) left out
something that was excellent because he was unable to perform it.1

2. In al-Kafi: Narrated from Muhammad ibn Muslim from Abi ‘Abdillah (as): In the beginning of his
prophetic mission, the Holy Prophet (S) used to fast so much that it would be said he never breaks his
fast, and he would stop fasting for so long that it would be said he doesn’t fast. Then he left this
(practice) and started fasting on alternative days - and this was the fasting of Prophet Dawud (as). Then
he stopped this and fasted on the three days of al-Ghurr (the thirteenth, fourteenth and fifteenth of every
month). He then left this (practice) also and separated the fasts by ten days, (fasting) on two Thursdays
with one Wednesday in-between, and he (S) continued this until he passed away.2

3. In Hadith al-Arba’mi’ah: He (S) said: Fasting on three days every month, (on) two Thursdays with a
Wednesday in-between, and fasting in the month of Sha’ban, removes devilish insinuations and
anxieties from the heart ... and we (the Ahl al-Bayt) fast on two Thursdays with a Wednesday in-
between.3

4. In al-Kafi: Narrated from ‘Anbasah al-’Abidi who said: The Noble Prophet (S) passed away while
(continuing the practice of) fasting in the month of Sha’ban and Ramad’an, and three days in every
(other) month.4

5. From al-Saduq in his two books al-Ma’ani and al-Majalis: Narrated from Abi Basir from al-Sadiq from
his fathers (as): One day, the Holy Prophet (S) asked his companions: “Who from among you fasts the
(whole) lifetime?” Salman said: “I do, O Prophet of Allah.” A man said to Salman: “I have seen you
eating on most days!” He said: “It is not as you think. I fast on three days every month (and) Allah has
said:

“Whoever performs a good deed he shall have ten like it ...” (Surat al-An’am (6): 160)

And I join Sha’ban with Ramad’an, so this is fasting of the lifetime.”

Also (it is mentioned that) the Holy Prophet (S) told the man: “Where else will you find the likes of
Luqman the wise? Ask him and he will tell you.”5

6. From Ahmad ibn Muhammad ibn ‘Isa in his Nawadir: From ‘Ali ibn Nu’man from Zur’ah who said: I
asked Aba ‘Abdillah (as) whether the Noble Prophet (S) used to fast in the month of Sha’ban. He
replied: “Yes, but he did not fast the whole of it.” I said: “How many days did he not fast?” He said: “He
discontinued fasting on some days (of Sha’ban).” I asked him this question thrice and he gave me the
same answer, adding nothing more to ‘he discontinued fasting on some days’. I asked him this question
again after one year and he replied in the same way.6

7. In al-Kafi: Narrated from ‘Amr ibn Khalid from Abi Ja’far (as) who said: The Holy Prophet (S) used to
fast in Sha’ban and Ramad’an, joining them both together, but instructing the people not to join them. He
(as) would say: “They are both the months of Allah, and they are atonement for the sins of the past and
future.”7

Note: It is possible that the instruction for not joining the fasts of the two months refers to not fasting
continuously for the two months, as has been mentioned in some of our ahadith where there is an
instruction to disjoin (the two) even if it be by (not fasting on) a day in the middle of the month.8

8. In al-Makarim: From Anas who said: The Holy Prophet (S) had a drink with which he would break his
fast and a drink for sahr. Sometimes he would have only one (drink) - sometimes it would be milk and
sometimes it would be a drink with soaked bread.9

9. In al-Kafi: Narrated from Ibn al-Qaddah from Abi ‘Abdillah (as) who said: The first thing that the Noble
Prophet (S) broke his fast with in the season of fresh dates was fresh dates and in the season of dry
dates was dry dates.10

10. Also: Narrated from al-Sakuni from Ja’far from his fathers (as): When the Holy Prophet (S) fasted
and did not find anything sweet (to break his fast with), he would break his fast with water.11

11. In some narrations: He (S) would sometimes break his fast with raisins.12

12. From al-Mufid in al-Muqni’ah: Narrated from the family of the Holy Prophet (S): It is recommended
to have the suhur13 even if it is only a glass of water. Also: It is narrated that it is better to have dry
dates and ‘al-Sawiq’14 because this is what the Holy Prophet (S) used to have in his suhur.15

13. In al-Makarim: From the Holy Prophet (S) that he used to eat ‘al-Harisah’16 more than any other
food and he would also have it for the suhur.17

14. In al-Faqih: When the Month of Ramad’an entered, the Noble Prophet (S) freed all the prisoners and
gave (something) to all the beggars.18

15. In al-Da’aim: From ‘Ali (as) who said: The Holy Prophet (S) would roll up his mattress and intensify
his worship on the last ten days of the month of Ramad’an. He used to wake his family on the twenty-
third night and he would sprinkle the faces of those who were asleep with water on this night. And
Fatimah  did not let anyone in her family sleep on this night and in order to enable them to remain
awake; she gave them less food and prepared them from the morning saying: “The one who does not
benefit from the blessings of this night is surely deprived.”19

16. In al-Ja’fariyat: In his narration from Ja’far from his fathers from ‘Ali (as): When the Holy Prophet (S)
wanted to go for the prayer on the day of Fitr, he would (first) have a breakfast of dates and raisins.20

17. From al-Saduq in al-Muqni’: The sunnah is that one should eat after the prayer on the day of Ad’ha
and before the prayer on the day of Fitr.21

Addendum to this Chapter

1. In Durar al-La’ali: From one of the wives of the Holy Prophet (S) (who said) that he would fast on the
ninth of Dhul Hijjah and on three days every month.22

2. In al-Iqbal: In the second volume of Tarikh al-Nisabur, from Khalf ibn Ayyub al-’amiri in his narration
about the Holy Prophet (S): When the month of Ramad’an would enter, he would grow pale and his
prayers would increase and he would supplicate and beseech Allah entreatingly.23

3. In Majmu’at Warram: When something made the Noble Prophet (S) sad, he would take recourse in
fasting and prayer.24

4. In al-’Uyun: From Darim ibn Qabisah from al-Rid’a from his fathers from ‘Ali (as) who said: When the
month of Sha’ban entered, the Holy Prophet (S) would fast for three days in the beginning of the month,
three days in the middle of the month and three days at the end of the month, and he would stop fasting
before the month of Ramad’an entered, leaving a gap of two days before it and then fasting (again).25

5. In al-Kafi: From ‘Abdillah ibn Maskan from Abi ‘Abdillah (as) who said: When the Prophet (S) opened
his fast, he started with a sweet dish, and if he did not have it, he would partake some sugar or dried
dates and if he did not have any of these, he would open his fast with lukewarm water.26

6. In al-Iqbal: From Jabir from Abi Ja’far (as) who said: “The Holy Prophet (S) would open his fast with
‘the two black foods’.” I asked: “May Allah shower His mercy on you - what are ‘the two black foods’?”
He said: “Dried dates with water and fresh dates with water.”27

7. In al-Makarim: The Holy Prophet (S) used to open his fast with dried dates and when sugar was
available, he would open his fast with it.28

8. In al-Kafi: In his narration from Abi Basir who said: When the last ten nights (of the month of
Ramad’an) would enter, he (S) would prepare himself, leave his wives, keep awake at night and occupy
himself with worship.29

Note: This has also been narrated by al-Saduq in al-Faqih and al-Tabarsi in al-Majma’.30

9. In al-Tahdhib: From what has been confirmed to be from the sunnah: The Holy Prophet (S) would
look for the crescent of the new moon and undertake the responsibility for trying to spot the new moon
himself.31

10. In al-Da’aim: From ‘Ali (as) who said: Disbursing the (obligatory) charity of Fitr before the prayer of
Fitr is from the sunnah.32

11. al-Saduq in al-Muqni’: It is from the sunnah to recite the takbir on the eve of Fitr and the day of Fitr
after ten (of the obligatory) prayers, and to recite takbir on the (day of) Ad’ha - for those who have not
gone for Hajj – from the Dhuhr prayer to the Fajr Prayer of the second day (12th of Dhul Hijjah) – (after)
ten (obligatory) prayers.33

12. In al-Tahdhib: In his narration from Sa’eed al-Naqqash who said: Abu ‘Abdillah (as) said to me:
“There is takbir on the (day of) Fitr but it has been prescribed as a sunnah.” I asked: “When is it
(recited)?” He replied: “On the eve of Fitr in Maghrib and ‘Isha prayers, and in the Fajr prayer and ‘Eid
prayer (on the day of Fitr), then it is stopped ...”34

13. In al-Da’aim: It was narrated to us from ‘Ali (as) who said: It is (from the) sunnah to make haste with
regards to opening the fast and to delay the suhur (until the last part of the night), and to start with the
prayer – meaning the Maghrib prayer – before opening the fast.35

14. In al-Tahdhib: In his narration from Mu’awiyah ibn Wahab who said: I heard Aba ‘Abdillah (as)
saying: On the issue of the (zakat of) Fitr, the sunnah was (to give) one sa’ (i.e. three kilos) of dry dates,
one sa’ of raisins or one sa’ of barley.36

15. Also: In his narration from Ishaq ibn ‘Ammar from Abi ‘Abdillah (as) who said: The Noble Prophet (S)
said: Allah (SwT) has disliked for me (to have) six qualities and I have disliked these qualities for my
successors from my progeny and their followers after me: (one of them is) sexual intimacy while
fasting.37

Note: This has also been narrated by al-Saduq in al-Amali in his narration from Ghiyath ibn Ibrahim.38

16. In Tuhf al-’Uqul: A man came to al-Rid’a (as) on the day of Fitr and said: “For my breakfast today, I
consumed a dry date and earth of the grave.” He (as) said: “You have combined the sunnah with the
blessing.”39

17. In ‘Awarif al-Ma’arif: The Holy Prophet (S) used to open his fast with a drink of water, a little milk or
some dry dates.40
 1. al-Faqih 2:81, Makarim al-Akhlaq: 138, al-Kafi 4:90, Qurb al-Isnad: 43, Tahdhib al-Ahkam 4:302
2. al-Kafi 4:90
3. al-Khisal 2:612
4. al-Kafi 4:91
5. Ma’ani al-Akhbar: 234, Amali al-Saduq: 37
6. We do not have the Nawadir of Ahmad ibn Muhammad ibn ‘Isa, Wasa`il al-Shi’ah 7:367
7. al-Kafi 4:92, al-Faqih 2:93, Tahdhib al-Ahkam 4:307, al-Khisal: 606
8. Wasa`il al-Shi’ah 7:387-390
9. Makarim al-Akhlaq: 32
10. al-Kafi 4:153, Da`aim al-Islam 2:111
11. al-Kafi 4:152
12. Tahdhib al-Ahkam 4:198
13. Last meal before daybreak during the month of Ramadhan. (Tr.)
14. A dish made from wheat or barley mixed with sugar and dates. (Tr.)
15. al-Muqni`ah: 316
16. A dish made from mixing bulgur with meat (Tr.)
17. Makarim al-Akhlaq: 29
18. al-Faqih 2:99, Amali al-Saduq: 57
19. Da`aim al-Islam 1:282
20. al-Ja’fariyat: 40, Nawadir al-Rawandi: 39, Bihar al-Anwar 91:122
21. al-Muqni`: 46, al-Faqih 1:508
22. Narrated by al-Nuri in al-Mustadrak 7:520
23. Iqbal al-A’mal: 20
24. Majmu’at Warram: 255
25. ‘Uyun Akhbar al-Rid’a 2:70
26. al-Kafi 4:153
27. Iqbal al-A’mal: 114
28. Makarim al-Akhlaq: 27
29. al-Kafi 4:155
30. al-Faqih 2:156, Majma’ al-Bayan 10:518 – Surat al-Qadr (97)
31. Tahdhib al-Ahkam 4:155
32. Da`aim al-Islam 1:267
33. al-Muqni`: 46
34. Tahdhib al-Ahkam 3:138
35. Da`aim al-Islam 1:280
36. Tahdhib al-Ahkam 4:83
37. Ibid., 4:195
38. Amali al-Saduq: 60
39. Tuhf al-’Uqul: 448
40. ‘Awarif al-Ma’arif: 304

Chapter 18: The Adab of I’tikaf

1. In al-Faqih: In his narration from Dawud ibn al-Hasin from Abi ‘Abbas from Abi ‘Abdillah (as) who
said: The Holy Prophet (S) performed i’tikaf1 in the month of Ramad’an on the first ten days, then he
performed i’tikaf the following year in the middle ten days and in the third year, he performed the i’tikaf
on the last ten days - and from then on he always performed his i’tikaf on the last ten days of the holy
month of Ramad’an.2

2. Also: Abu ‘Abdillah (as) said: The battle of Badr took place in the month of Ramad’an so the Holy
Prophet (S) did not perform i’tikaf and the following year he performed i’tikaf for twenty days, ten for that
year and ten to make up for the previous year which he missed.3

Note: This narration has also been mentioned by al-Kulayni.4

3. In al-Kafi: Narrated from al-Halabi from Abi ‘Abdillah (as) who said: When the last ten days entered,
the Noble Prophet (S) would perform i’tikaf in the masjid and a small tent made of fur was erected for
him, and he gathered up his covers. Someone asked: “Did he disassociate himself from his wives?” He
(as) replied: “No, he did not disassociate himself from his wives.”5

Note: There are many similar narrations and some have been mentioned earlier and they have
explained that the meaning of not disassociating with one’s wives (during i’tikaf) refers to the
permissibility of mingling and mixing with them without intimacy.6

1. An act of worship where one stays inside a mosque for between 3-10 days, fasts by day and worships by night (Tr.)
2. al-Faqih 2:189, Da`aim al-Islam 1:286, al-Kafi 4:175, al-Mustadrak 7:560
3. al-Faqih 2:183
4. al-Kafi 4:175, al-Mustadrak 7:560
5. al-Kafi 4:175
6. al-Faqih 2:184, Tahdhib al-Ahkam 4:287, al-Usul al-Sittata ‘Ashar: 112

Chapter 19: The Adab of giving Charity

1. In al-Mahasin: In the advice of the Holy Prophet (S) to ‘Ali (as) - until where he said: “ ...And sixth,
follow my sunnah with regards to prayer, fasting and giving charity ... As for charity, be persistent in
giving it until you say to yourself: ‘I have been extravagant’.”1

2. In al-Kafi: Narrated from Zayd al-Shahham from Abi ‘Abdillah (as) who said: The Holy Prophet (S)
never turned away a beggar – ever. If he had something he would give it (away) otherwise he would
say: “May Allah bring it (to you).”2

Note: This has been narrated in numerous books of both the Shi’ah and ‘ammah.3 Some similar
narrations have been mentioned in section two of this book.
3. From Sayyid Ibn Tawus in al-Muhaj in a hadith where he, meaning al-Sadiq (as), said: “We, the Ahl
al-Bayt, do not take back anything that we have given in way of Allah.”4

Addendum to this Chapter

1. In al-Makarim: From Abi ‘Abdillah (as) who said: The Holy Prophet (S) said: “I will never leave (three
things): riding an unsaddled5 donkey, eating on a mat with the slaves and feeding the beggar with my
own hands.”6

2. In Tuhf al-’Uqul: From the Holy Prophet (S): Our kindness - of the Ahl al-Bayt - is such that we
forgive those who wrong us and give to those who deprive us.7

3. In Kashf al-Ghummah: The Noble Prophet (S) was the most generous of all people. He gave without
parsimony and donated without holding back.8

4. In ‘Uddat al-Da’i: He (S) said: We give to the undeserving out of fear of turning away the deserving.9

5. In al-Bihar, from Da’awat al-Rawandi: From Amir al-Mu’minin (as) who said: When the Holy Prophet
(S) was asked something, if he wanted to do it he would say: ‘Yes’ and if he did not want to do it he
would remain silent, and he would never say ‘No’ to anything.10

6. In al-’Ilal: From ‘Ali ibn al-Hasan ibn ‘Ali ibn Fadhdhal from his father from Abi al-Hasan (as), he said:
I asked him about Amir al-Mu’minin (as): “Why did he not reclaim Fadak when he became the khalifa?”
He replied: “Because we are the Ahl al-Bayt and none takes back our right from the one who has
oppressed us except Him (Allah (SwT)). We are the leaders of the believers, we only judge in favor of
them and take back their rights from those who have oppressed them and we don’t take anything for
ourselves.”11

Note: This has also been narrated by al-Irbili in Kashf al-Ghummah from the Holy Prophet (S).12

1. al-Mahasin: 17, al-Kafi 8:89, al-Faqih 4:189, Majmu`at Warram 2:299

2. al-Kafi 4:15
3. Tafsir al-’Ayyashi 1:261, al-Mustadrak 7:204
4. Muhaj al-Da’awat: 196
5. ... using only a saddle-blanket instead (Tr.)
6. Makarim al-Akhlaq: 24
7. Tuhf al-’Uqul: 33
8. Kashf al-Ghummah 1:10
9. ‘Uddat al-Da’i: 101
10. Bihar al-Anwar 93:327
11. ‘Ilal al-Shara’i: 155
12. Kashf al-Ghummah 1:494
Chapter 20: The Adab of recitation of the
Glorious Qur’an

1. From al-Shaykh in al-Majalis: Narrated from Abi al-Dunya from Amir al-Mu’minin (as) who said:
Nothing would stop the Holy Prophet (S) from reciting the Qur’an except Janabah (ritual impurity).1

2. al-Tabarsi in Majma’ al-Bayan: From Umm Salamah who said: The Holy Prophet (S) would pause his
recitation ayah by ayah.2

3. From Shaykh Abi al-Fattuh in his commentary: The Noble Prophet (S) would not sleep until he had
recited the ‘Musabbihat’ saying: “In these suwar3 there is an ayah which is better than a thousand ayat.”
They asked: “And what are the ‘Musabbihat’?” He said: “Surah al-Hadid, al-Hashr, al-Saff, al-Jumu’ah
and al-Taghabun.”4

Note: A similar narration can also be found in Majma’ al-Bayan from al-’Irbas ibn Sariyah.5

4. From Ibn Abi Jamhur in Durar al-La’ali from Jabir who said: The Holy Prophet (S) would not go to
sleep until he had recited ‘Tabarak’ (Surah al-Mulk) and ‘Alif Lam Mim al-Tanzil’ (Surah al-Sajdah).6

5. In Majma’ al-Bayan: Narrated from ‘Ali ibn Abi Talib (as) who said: The Holy Prophet (S) used to like
this Surah - ‘Sabbihisma Rabbikal A’la’ (Surah al-A’la); and the first person to say ‘Subhana Rabbiyal
A’la’ (Praise be to my Lord the Most High) was (the angel) Mika’il (as).7

Note: The first part has also been narrated in al-Bihar and from Suyuti in al-Durr al-Manthur.8

6. Also: From Ibn ‘Abbas: Whenever the Noble Prophet (S) recited ‘Sabbihisma Rabbikal A’la’ he would
say “Subhana Rabbiyal A’la.” This has also been narrated by ‘Ali (as).9

7. In Suyuti’s al-Durr al-Manthur: From Abi Umamah who said: I prayed with the Holy Prophet (S) after
his (last) pilgrimage and he used to frequently recite ‘La Uqsimu bi Yawmil Qiyamah’ (Surah al-
Qiyamah) and when he recited:

 َ‫ﺗ‬‫ﻮ‬‫ اﻟْﻤ‬ِ‫ﻴ‬‫ﺤ‬‫نْ ﻳ‬‫ ا‬‫ﻠـ‬‫ﻚَ ﺑِﻘَﺎدِرٍ ﻋ‬‫ ذٌﻟ‬‫ﻴﺲ‬‫ﻟ‬‫ ا‬

“Is He not able to give life to the dead?” (Surat al-Qiyamah (75): 40)

I heard him say: “Yes indeed, and I am a witness to this.”10

Note: There are other similar narrations which indicate that he (S) said something different (from what is
mentioned in this narration).11
8. Also: From Ibn ‘Abbas who said: When the Holy Prophet would recite the ayah:

 ‫ﺎ‬‫اﻫ‬‫ﺗَﻘْﻮ‬‫ﺎ و‬‫ﻫ‬‫ﻮر‬‫ﺎ ﻓُﺠ‬‫ﻬ‬‫ﻤ‬‫ﻟْﻬ‬‫ ﻓَﺎ‬.‫ﺎ‬‫اﻫ‬‫ﻮ‬‫ﺎ ﺳ‬‫ﻣ‬‫ﻧَﻔْﺲٍ و‬‫ و‬

“And the soul and He who made it perfect. Then He inspired it understand what is right and
wrong for it.” (Surat al-Shams: 7-8)

He would stop and then say:

‫ﺎ‬‫ﻫ‬‫ﻻ‬‫ﻮ‬‫ ﻣ‬‫ﺎ و‬‫ﻬ‬‫ـﻴ‬‫ﻟ‬‫ و‬‫ﻧْﺖ‬‫ﺎ ا‬‫ﺎﻫ‬‫ زَﻛ‬‫ﻦ‬‫ ﻣ‬‫ﺮ‬‫ ﺧَﻴ‬‫ﻧْﺖ‬‫ﺎ ا‬‫ﻬ‬‫ زَﻛ‬‫ﺎ و‬‫اﻫ‬‫ ﺗَﻘْﻮ‬‫ آتِ ﻧَﻔْﺴ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! Give my soul its inspiration and purify it for You are the best of those who purify it, You are its
Lord and Master”.

He said: And he would do this while he was in the salah.12

Addendum to this Chapter

1. In al-Bihar from al-Dhikra: From Abi Sa’id al-Khudhri: The Noble Prophet (S) would say:

‫ﺟِﻴﻢ‬‫ﻄَﺎنِ اﻟﺮ‬‫ اﻟﺸﱠﻴ‬‫ﻦ‬‫ ﻣ‬‫ﻪ‬‫ﻮذُ ﺑِﺎﻟ‬‫ﻋ‬‫ا‬.

I seek protection with Allah from the accursed Shaitan, before reciting the Holy Qur’an.13

2. In Tafsir al-’Ayyashi: From Zayd ibn ‘Ali from Abi Ja’far (as) who said that the Holy Prophet (S) recited
the Qur’an with the best voice from all the people.14

3. In al-Da’awat al-Rawandi: From the Noble Prophet (S) who said: Jibra’il told me to recite the Qur’an
while standing.15

4. In Majma’ al-Bayan: From Anas who said: He (S) would draw out his voice (while reciting the
Qur’an).16

5. In al-Kafi: From ‘Abdullah ibn Farqad and al-Mu’alla ibn al-Khunays from Abi ‘Abdillah (as) who said:
“As for us, we recite according to the recitation of Ubay.”17

Note: There are some other narrations that imply the permissibility of reciting according to the other
seven (known) recitations, as mentioned in al-Khisal.18

6. In Majma’ al-Bayan, in the commentary of Surah al-Teen, from Muqatil: Qatadah said: When the Holy
Prophet (S) completed a Surah, he would say: “Yes indeed, and I am a witnesses to this.”19

7. In al-Durr al-Manthur: When the Holy Prophet (S) recited the ayah:

 َ‫ﺗ‬‫ﻮ‬‫ اﻟْﻤ‬ِ‫ﻴ‬‫ﺤ‬‫نْ ﻳ‬‫ ا‬‫ﻠـ‬‫ﻚَ ﺑِﻘَﺎدِرٍ ﻋ‬‫ ذٌﻟ‬‫ﻴﺲ‬‫ﻟ‬‫ ا‬

“Is He not able to give life to the dead?” (Surat al-Qiyamah (75): 40)

He would say:

}‫ـﻠ‬‫ ﺑ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ﺎﻧَﻚَ ا‬‫ﺤ‬‫ﺒ‬‫ﺳ‬.{

“Praise be to You O Allah - Yes indeed.”20

Note: This has been narrated by Shaykh Tusi in his commentary al-Tibyan, from Qatadah from Abi
Ja’far and Abi ‘Abdillah (as).21

8. In Majma’ al-Bayan, in the commentary for the ayah:

 ‫ب‬‫ﺰ‬‫ﻌ‬‫ﺎ ﻳ‬‫ﻣ‬‫ و‬‫ﻴﻪ‬‫ﻮنَ ﻓ‬‫ﻴﻀ‬‫ذْ ﺗُﻔ‬‫ا ا‬‫ﻮد‬‫ ﺷُﻬ‬‫ﻢ‬‫ﻠَﻴ‬‫ﻨﱠﺎ ﻋ‬‫ ﻛ‬‫ﻻ‬‫ ا‬‫ﻞ‬‫ﻤ‬‫ ﻋ‬‫ﻦ‬‫ﻠُﻮنَ ﻣ‬‫ﻤ‬‫ ﺗَﻌ‬‫ﻻ‬‫آنٍ و‬‫ ﻗُﺮ‬‫ﻦ‬‫ ﻣ‬‫ﻨْﻪ‬‫ﺎ ﺗَﺘْﻠُﻮا ﻣ‬‫ﻣ‬‫نٍ و‬‫ ﺷَﺎ‬‫ﻮنُ ﻓ‬َ‫ﺎ ﺗ‬‫ﻣ‬‫و‬
‫ﺒِﻴﻦ‬‫ﺘَﺎبٍ ﻣ‬‫ ﻛ‬‫ ﻓ‬‫ﻻ‬‫ ا‬‫ﺮ‬‫ﺒ‬‫ﻛ‬‫ ا‬‫ﻻ‬‫ﻚَ و‬‫ ذٌﻟ‬‫ﻦ‬‫ ﻣ‬‫ﻐَﺮ‬‫ﺻ‬‫ ا‬‫ﻻ‬‫ و‬‫ﺎء‬‫ﻤ‬‫ اﻟﺴ‬‫ ﻓ‬‫ﻻ‬‫ضِ و‬‫ر‬‫ اﻻ‬‫ ﻓ‬‫ة‬‫ﺜْﻘَﺎلِ ذَر‬‫ ﻣ‬‫ﻦ‬‫ِﻚَ ﻣ‬‫ﺑ‬‫ ر‬‫ﻦ‬‫ ﻋ‬

“And you are not (engaged) in any affair, nor do you recite concerning it any portion of the
Qur’an, nor do you do any work but we are witnesses over you when you enter into it, and there
does not lie concealed from your Lord the weight of an atom in the earth or in the heaven, nor
anything less than that nor greater but it is in a clear book.”22 (Surat Yunus (10): 61)

He said: When the Holy Prophet (S) recited this ayah he wept incessantly.23

9. In Majma’ al-Bayan, under the commentary of Surah al-Ikhlas: The Holy Prophet (S) would stop at
the end of every ayah of this Surah.24

10. In al-Durr al-Manthur: From Ahmad, Ibn al-Dharees and al-Bayhaqi from ‘Ayisha who said: I would
wake up with the Prophet (S) at night and he (S) would recite from (Surah) al-Baqarah, ale ‘Imran and
al-Nisa and when he came to an ayah that gave glad tidings (to the believers) he would supplicate and
hope, and when he came to an ayah that threatened (disbelievers) he would supplicate and seek
refuge.25

11. In Thawab al-A’mal in his narration from Husayn ibn Abi al-Ula’ from Abi ‘Abdillah (as) who said:
Whoever recites Surah al-Talaq and al-Tahrim in his obligatory (prayers) will be protected by Allah from
being among those who are afraid and dejected on the Day of Judgment, he will be protected from the
Hellfire and Allah will put him in Paradise because of his recitation of these two (Surahs) and his acting
upon them; because these Surahs are for the Noble Prophet (S).26

12. In al-Mizan from al-Durr al-Manthur: From Ibn ‘Abbas who said: When the Qur’an was revealed to
the Holy Prophet (S), he would make haste in reciting it in order to preserve it, so the ayah:

 ‫ ﺑِﻪ‬‫ﻞ‬‫ﺠ‬‫ﺘَﻌ‬‫ﺎﻧَﻚَ ﻟ‬‫ﺴ‬‫ ﻟ‬‫كْ ﺑِﻪ‬ِ‫ﺮ‬‫ ﺗُﺤ‬‫ ﻻ‬

“Do not move your tongue with it to make haste with it’ was revealed.”
(al-Durr al-Manthur 6:289 – Surat al-Qiyamah (75), al-Mizan 20:116 – Surat al-Waqi’ah (56))

13. Also: After this, whenever Jibra’il came to the Holy Prophet, he (S) would remain silent and listen,
and when he had gone he (S) would recite (the ayat) as had been revealed to him by Allah.27

14. Also: The Noble Prophet (S) would not know the end of a Surah until ‘Bismillahir Rahmanir Rahim’
was revealed to him.28

15. In Tafsir al-Qummi: The Holy Prophet (S) would sit in his room and recite the Holy Qur’an.29

1. Bihar al-Anwar 81:68 and 92:216, al-Mustadrak 1:465

2. Majma’ al-Bayan 10:378 – Surat al-Muzammil, Fayd’ al-Qadir 5:238
3. Plural of Surah. (Tr.)
4. Ruh al-Jinan of Abi al-Fattuh al-Razi 11:30 – Surat al-Hadid (57), al-Durr al-Manthur 6:170 – Surat al-Hadid (57), Bihar
al-Anwar 92:312
5. Majma’ al-Bayan 9:229 – Surat al-Hadid (57)
6. We found this reference in Majma’ al-Bayan 8:325 and Bihar al-Anwar 92:316
7. Majma’ al-Bayan 10:472, 473 – Surat al-A’la (87)
8. Bihar al-Anwar 92:322, al-Durr al-Manthur 6:337
9. Majma’ al-Bayan 10:473 – Surat al-A’la (87)
10. al-Durr al-Manthur 6:296 – Surat al-Qiyamah (75) and from him in Bihar al-Anwar 92:219
11. Bihar al-Anwar 92:291-220
12. al-Durr al-Manthur 6:356 – Surat al-Shams (91), Bihar al-Anwar 92:220
13. Bihar al-Anwar 85:5
14. Tafsir al-`Ayyashi 2:295 – Surat al-Isra` (17), Bihar al-Anwar 92:326, Tafsir Furat al-Kufi: 85 and from him in al-
Mustadrak 4:185
15. al-Da`awat: 47 and from him in al-Mustadrak 4:427
16. Majma’ al-Bayan 10:378 – Surat al-Muzammil
17. al-Kafi 2:634
18. al-Khisal: 358
19. Majma’ al-Bayan 10:512
20. al-Durr al-Manthur 6:296 – Surat al-Qiyamah (75) and from him in Bihar al-Anwar 92:219
21. al-Tibyan 10:203 – Surat al-Qiyamah (75)
22. Surat Yunus (10): 61
23. Majma’ al-Bayan 5:116 – Surat Yunus (10)
 24. Majma’ al-Bayan 10:567 – Surat al-Ikhlas (112)
25. al-Durr al-Manthur 1:18 – Surat al-Baqarah (2)
26. Thawab al-a’mal: 146
27. Ibid.
28. Ibid.
29. Tafsir al-Qummi 2:393 – Surat al-Muddathir (74), Bihar al-Anwar 9:245

Chapter 21: Supplication (Du’a) and its Adab

1. From al-Qutb in al-Da’awat: From the Holy Prophet (S) who said: Jibra’il instructed me to recite the
Qur’an while standing, and to glorify Allah while in the state of ruku’, and to praise Him while in sajdah
and to supplicate to him while sitting.1

2. From Ahmad ibn al-Fahd in ‘Uddat al-Da’i: The Holy Prophet (S) would raise his hands when he
invoked and supplicated (to Allah) just as a beggar does when seeking food.2

Note: This has (also) been narrated by Shaykh Tusi in al-Majalis and al-Akhbar from Muhammad and
Zayd - the two sons of ‘Ali ibn al-Husayn (as), from their father from al-Husayn (as).3

His Du’a when he looked in the mirror

3. In al-Ja’fariyat: In his narration from Ja’far ibn Muhammad from his fathers from ‘Ali (as) that
whenever the Noble Prophet (S) looked in the mirror, he said:

‫ة‬‫ﻮ‬‫ ﺑِﺎﻟﻨﱡـﺒ‬َ‫ﻠ‬‫ ﻋ‬‫ﻦ‬‫ﻣ‬‫ و‬،‫م‬‫ﻼ‬‫ﺳ‬‫ﻼ‬‫ ﻟ‬‫ﺪَاﻧ‬‫ﻫ‬‫ و‬،‫ﺮِي‬‫ ﻏَﻴ‬‫ﻦ‬‫ﺎﺷَﺎنَ ﻣ‬‫ ﻣ‬ّ‫ﻨ‬‫زَانَ ﻣ‬‫ و‬،‫ﺗ‬‫ﻮر‬‫ ﺻ‬‫ﻦ‬‫ﺴ‬‫ﺣ‬‫ا‬‫ و‬،‫ ﺧَﻠْﻘ‬‫ﻞ‬‫ﻤ‬‫ﻛ‬‫ اﻟﱠﺬِي ا‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫ﻟْﺤ‬‫ا‬.

“Praise be to Allah who created me perfectly, and made handsome my face, and made graceful from me
what he made disgraceful from others, and guided me to Islam, and blessed me with prophethood.”4

4. From al-Shaykh Abi al-Fattuh in his Tafsir: From al-Sadiq (as) who said: When the Holy Prophet (S)
looked in the mirror he said:

‫ﺮِي‬‫ ﻏَـﻴ‬‫ﻦ‬‫ﺎﺷَﺎنَ ﻣ‬‫ ﻣ‬ّ‫ﻨ‬‫زَانَ ﻣ‬‫ و‬،‫ﺧُﻠْﻘ‬‫ و‬‫ ﺧَﻠْﻘ‬‫ﻦ‬‫ﺴ‬‫ﺣ‬‫ اﻟﱠﺬِي ا‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫ﻟْﺤ‬‫ا‬.

“Praise be to Allah who made excellent my creation and my character, and made graceful from me what
he made disgraceful from others.”5
His Du’a when sitting on his mount

5. In Awali al-La’ali: About the Holy Prophet (S): Whenever he sat on his mount as he departed for a
journey, he would recite takbir thrice then say:

‫اﻟﺘَﻘْﻮى‬‫ و‬‫ﺬَا اﻟْﺒِﺮ‬‫ﻔَﺮِﻧَﺎ ﻫ‬‫ ﺳ‬‫ﻟُﻚَ ﻓ‬‫ﺎ‬‫ﻧﱠﺎ ﻧَﺴ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.َ‫ﻮن‬‫ﺒ‬‫ﻨْﻘَﻠ‬‫ﻨَﺎ ﻟَﻤ‬ِ‫ﺑ‬‫ ر‬‫ﻟـ‬‫ﻧﱠﺎ ا‬‫ا‬‫ و‬،‫ﻴﻦ‬‫ﻘْﺮِﻧ‬‫ ﻣ‬‫ﻨﱠﺎ ﻟَﻪ‬‫ﺎ ﻛ‬‫ﻣ‬‫ﺬَا و‬‫ ﻟَﻨَﺎ ﻫ‬‫ﺨﱠﺮ‬‫ﺎنَ اﻟﱠﺬِي ﺳ‬‫ﺤ‬‫ﺒ‬‫ﺳ‬
.‫ﻞ‬‫ﻫ‬‫ اﻻ‬‫ﻴﻔَﺔُ ﻓ‬‫اﻟْﺨَﻠ‬‫ﻔَﺮِ و‬‫ اﻟﺴ‬‫ ﻓ‬‫ﺐ‬‫ﺎﺣ‬‫ اﻟﺼ‬‫ﻧْﺖ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﺪَه‬‫ﻌ‬‫ﻨﱠﺎ ﺑ‬‫ﻃْﻮِ ﻋ‬‫ا‬‫ﻧَﺎ و‬‫ﻔَﺮ‬‫ـﻨَﺎ ﺳ‬‫ﻠَﻴ‬‫نْ ﻋ‬ِ‫ﻮ‬‫ ﻫ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﺿ‬‫ﺎ ﺗَﺮ‬‫ ﻣ‬‫ﻞ‬‫ﻤ‬‫ اﻟْﻌ‬‫ﻦ‬‫ﻣ‬‫و‬
ِ‫ﺎل‬‫اﻟْﻤ‬‫ و‬‫ﻞ‬‫ﻫ‬‫ اﻻ‬‫ﻨْﻈَﺮِ ﻓ‬‫ اﻟْﻤ‬‫ﻮء‬‫ﺳ‬‫ﻨْﻘَﻠَﺐِ و‬‫ اﻟْﻤ‬‫ﺔ‬‫ﺂﺑ‬‫ﻛ‬‫ﻔَﺮِ و‬‫ اﻟﺴ‬‫ﺜَﺎء‬‫ﻋ‬‫ و‬‫ﻦ‬‫ﻮذُ ﺑِﻚَ ﻣ‬‫ﻋ‬‫ ا‬ّ‫ﻧ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“Glory be to Allah who has made this (animal) subservient to us and we would not be able to do it
(ourselves) and surely to our Lord will we return. O Allah! We ask that this journey be accompanied with
goodness and piety and with actions that please You. O Allah! Make this journey easy for us and let us
cover its distance quickly. O Allah! You are the Companion in the journey and the Guardian over the
family. O Allah! I seek refuge with You from the difficulties of the journey and from the melancholy of
being in a different place and from witnessing anything bad in the family and wealth.”

And when he returned, he said:

َ‫ﺪُون‬‫ﺎﻣ‬‫ﻨَﺎ ﺣ‬ِ‫ﺑ‬‫ﺮ‬‫ﺎﺑِﺪُونَ ﻟ‬‫ﻮنَ ﻋ‬‫ﺒ‬‫ﻮنَ ﺗَﺎﺋ‬‫ﺒ‬‫آﺋ‬.

“We return (home while) repenting, worshipping and praising our Lord.”6

His Du’a in the night while travelling

6. In al-Awali: From the Noble Prophet (S): When he was traveling on a journey and night fell, he said:

‫ﺔ‬‫ﻴ‬‫ اﻟْﺤ‬‫ﻦ‬‫ﻣ‬‫دٍ و‬‫ﻮ‬‫ﺳ‬‫ا‬‫ﺪٍ و‬‫ﺳ‬‫ ا‬‫ﻦ‬‫ ﻣ‬‫ﻪ‬‫ﻮذُ ﺑِﺎﻟ‬‫ﻋ‬‫ا‬‫ﻚِ و‬‫ﻠَﻴ‬‫ ﻋ‬‫ﺪُب‬‫ﺎ ﻳ‬‫ ﻣ‬ِ‫ﺷَﺮ‬‫ﻴﻚِ و‬‫ﺎ ﻓ‬‫ ﻣ‬ِ‫ﺷَﺮ‬‫ِكِ و‬‫ ﺷَﺮ‬‫ﻦ‬‫ﻮذُ ﻣ‬‫ﻋ‬‫ ا‬.‫ﻪ‬‫ﻚِ اﻟ‬‫ﺑ‬‫ر‬‫ و‬ِ‫ﺑ‬‫ ر‬‫ض‬‫ر‬‫ا‬
َ‫ﻟَﺪ‬‫ﺎ و‬‫ﻣ‬‫ﺪٍ و‬‫اﻟ‬‫و‬‫ﻠَﺪِ و‬‫ اﻟْﺒ‬‫ﻦ‬‫ﺎﻛ‬‫ ﺳ‬‫ﻦ‬‫ﻣ‬‫بِ و‬‫ﻘْﺮ‬‫اﻟْﻌ‬‫و‬.

“O Earth! My Lord and your Lord is Allah. I seek refuge from your evil and the evil of what is (living) on
you and the evil of what walks upon you. And I seek refuge with Allah from every lurking predator and
from the snake and the scorpion and from the inhabitants of the place - from them and their young.”7

His Du’a when he wore new clothes

7. In al-Makarim: From the Holy Prophet (S) that when he wore new clothes he said:

ِ‫ اﻟﻨﱠﺎس‬‫ ﻓ‬‫ ﺑِﻪ‬‫ﻞ‬‫ﻤ‬‫ﺗَﺠ‬‫ا‬‫ و‬‫ﺗ‬‫ر‬‫ﻮ‬‫ارِي ﻋ‬‫ﻮ‬‫ﺎ ﻳ‬‫ ﻣ‬‫ﺎﻧ‬‫ﺴ‬‫ اﻟﱠﺬِي ﻛ‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫ﻟْﺤ‬‫ا‬.
“Praise be to Allah who clothed me with what covers my nakedness and with what I adorn myself among
the people.”8

Note: Mufid al-Din al-Tusi has narrated something similar in al-Amali from Abi Matar, and similarly it
has been narrated in al-Bihar (quoting) from al-Manaqib from Abi Matar.9

8. Also: When he (S) took off his clothes, he would take them off from his left side first; and it was his
practice that when he wore new clothes he would praise Allah and then call a poor beggar in order to
give him his old clothes. Then he would say: “There is not a Muslim who clothes a (needy) Muslim with
his worn clothes – and none clothes him but Allah (SwT) – but that he is under the guardianship,
protection and blessing of Allah as long as the clothes are on the body of the needy person, whether he
is alive or dead.”10

9. Also: Whenever he (S) wore new clothes and stood up, and was about to leave (his house), he said:

‫ﺎ‬‫ ﻣ‬‫ﻨ‬‫ﻔ‬‫ اﻛ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﺎﺋ‬‫ﺟ‬‫ ر‬‫ﻧْﺖ‬‫ا‬‫ و‬‫ﻘَﺘ‬‫ ﺛ‬‫ﻧْﺖ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﻠْﺖ‬‫ﻛ‬‫ﻚَ ﺗَﻮ‬‫ﻠَﻴ‬‫ﻋ‬‫ و‬‫ﺖ‬‫ﻤ‬‫ـﺘَﺼ‬‫ ﺑِﻚَ اﻋ‬‫ و‬‫ﺖ‬‫ﻬ‬‫ﺟ‬‫ﻚَ ﺗَﻮ‬‫ﻟَﻴ‬‫ا‬‫ و‬‫ت‬‫ﺘَﺘَﺮ‬‫ ﺑِﻚَ اﺳ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
ِ‫ ذَﻧْﺒ‬‫ ﻟ‬‫ﺮ‬‫اﻏْﻔ‬‫ اﻟﺘﱠﻘْﻮى و‬‫ﻧ‬‫د‬ِ‫ زَو‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.َ‫ك‬‫ﺮ‬‫ ﻏَﻴ‬‫ﻟٌﻪ‬‫ ا‬‫ﻻ‬‫كَ و‬‫ ﺛَﻨَﺎو‬‫ﻞ‬‫ﺟ‬‫كَ و‬‫ﺎر‬‫ ﺟ‬‫ﺰ‬‫ ﻋ‬ّ‫ﻨ‬‫ ﻣ‬‫ ﺑِﻪ‬‫ﻠَﻢ‬‫ﻋ‬‫ ا‬‫ﻧْﺖ‬‫ﺎ ا‬‫ﻣ‬‫ و‬‫ ﺑِﻪ‬‫ـﺘَﻢ‬‫ﻫ‬‫ ا‬‫ﺎ ﻻ‬‫ﻣ‬‫ و‬‫ﻨ‬‫ﻤ‬‫ﻫ‬‫ا‬
‫ﺖ‬‫ﻬ‬‫ﺟ‬‫ﺎ ﺗَﻮ‬‫ ﻣ‬‫ﺚ‬‫ﻴ‬‫ﺮِ ﺣ‬‫ﻠْﺨَﻴ‬‫ ﻟ‬‫ﻨ‬‫ﻬ‬ِ‫ﺟ‬‫و‬‫و‬.

“O Allah! By You have I covered myself and to You have I turned and with You have I sought protection
and upon You have I put my trust. O Allah! You are my Reliance and You are my Hope. O Allah! Suffice
for me that which concerns me and that which I do not give importance to and what You know more
about than me. Revered is the one who is close to You, exalted is Your Glory and there is no god other
than You. O Allah! Grant me the provisions of taqwa and forgive my sin and turn me towards good
wherever I turn”.

Then he would proceed to what he needed to do.11

His Du’a when he stood up from where he was sitting

10. From al-Ghazali in al-Ihya’: When he would stand from where he was sitting he would say:

َ‫ﻚ‬‫ﻟَﻴ‬‫ ا‬‫ﺗُﻮب‬‫ا‬‫كَ و‬‫ﺮ‬‫ﺘَﻐْﻔ‬‫ﺳ‬‫ ا‬،‫ﻧْﺖ‬‫ ا‬‫ﻻ‬‫ ا‬‫ﻟٌﻪ‬‫ ا‬‫نْ ﻻ‬‫ﺪُ ا‬‫ﺷْﻬ‬‫ﺪِكَ ا‬‫ﻤ‬‫ﺑِﺤ‬‫ و‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ﺎﻧَﻚَ ا‬‫ﺤ‬‫ﺒ‬‫ﺳ‬.

“Praise be to You O Allah And by Your Glory! I Bear witness that there is no god but You. I seek
repentance from You and I turn to You.”12
His Du’a when entering and leaving the masjid

11. From al-Shaykh al-Tusi in al-Majalis: Narrated from ‘Abdillah ibn al-Hasan from his mother Fatimah
bint al-Husayn from her father from ‘Ali (as): Whenever the Holy Prophet (S) entered the masjid he
would say:

َ‫ﻚ‬‫ﺘ‬‫ﻤ‬‫ﺣ‬‫ ر‬‫اب‬‫ﻮ‬‫ﺑ‬‫ ا‬‫ ﻟ‬‫ اﻓْﺘَﺢ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! Open for me the doors of Your Mercy.”

And when he used to leave he would say:

َ‫ﻚ‬‫ رِزْﻗ‬‫اب‬‫ﻮ‬‫ﺑ‬‫ ا‬‫ ﻟ‬‫ اﻓْﺘَﺢ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! Open for me the doors of Your Sustenance.”13

12. From al-Tabari in the book al-Imamah: Narrated from ‘Abdillah ibn al-Hasan from Fatimah al-
Sughra, from her father al-Husayn, from Fatimah al-Kubra bint Rasulillah, peace be upon them all:
When the Noble Prophet (S) entered the masjid, he would say:

َ‫ﻚ‬‫ﺘ‬‫ﻤ‬‫ﺣ‬‫ ر‬‫اب‬‫ﻮ‬‫ﺑ‬‫ ا‬‫ ﻟ‬‫ اﻓْﺘَﺢ‬‫ و‬ِ‫ ذُﻧُﻮ ﺑ‬‫ﻟ‬‫ﺮ‬‫ اﻏْﻔ‬‫ﺪٍ و‬‫ﻤ‬‫ﺤ‬‫ آلِ ﻣ‬‫ﺪٍ و‬‫ﻤ‬‫ﺤ‬‫ ﻣ‬‫ﻠـ‬‫ ﻋ‬‫ﻞ‬‫ ﺻ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﻪ‬‫ اﻟ‬‫ﻢ‬‫ﺑِﺴ‬.

“In the name of Allah. O Allah! Bless Muhammad and the progeny of Muhammad, and forgive my sins
and open for me the doors of Your Mercy.”

And when he came out he would say:

َ‫ﻚ‬‫ﻠ‬‫ ﻓَﻀ‬‫اب‬‫ﻮ‬‫ﺑ‬‫ ا‬‫ ﻟ‬‫ اﻓْﺘَﺢ‬‫ و‬ِ‫ ذُﻧُﻮ ﺑ‬‫ﻟ‬‫ﺮ‬‫ اﻏْﻔ‬‫ﺪٍ و‬‫ﻤ‬‫ﺤ‬‫ آلِ ﻣ‬‫ﺪٍ و‬‫ﻤ‬‫ﺤ‬‫ ﻣ‬‫ﻠـ‬‫ ﻋ‬‫ﻞ‬‫ ﺻ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﻪ‬‫ اﻟ‬‫ﻢ‬‫ﺑِﺴ‬.

“In the name of Allah. O Allah! Bless Muhammad and the progeny of Muhammad, and forgive my sins
and open for me the doors of Your Grace.”14

His Du’a when he retired to his bed

13. In al-Makarim: When he (S) retired to his bed, he would lie down on his right side and place his right
hand under his right cheek, then he would say:
 َ‫ك‬‫ﺎد‬‫ﺒ‬‫ ﻋ‬‫ﺚ‬‫ﻌ‬‫ ﺗَﺒ‬‫م‬‫ﻮ‬‫ﻚَ ﻳ‬‫ﺬَاﺑ‬‫ ﻋ‬‫ﻨ‬‫ ﻗ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! Keep me safe from Your Wrath on the day when You resurrect Your servants.”15

14. Also: He (S) had different types of supplications that he would recite when he laid down to sleep ...
and when he was about to sleep he would say:

‫ﺎﻧَﺘ‬‫ﻣ‬‫ ا‬ّ‫ﻨ‬‫ِ ﻋ‬‫د‬‫ ا‬‫ و‬‫ﺗ‬‫ر‬‫ﻮ‬‫ ﻋ‬‫ـﺘُﺮ‬‫ اﺳ‬‫ و‬‫ﺘ‬‫ﻋ‬‫و‬‫ ر‬‫ﻦ‬‫ آﻣ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﻴﺮ‬‫ﺼ‬‫ اﻟْﻤ‬‫ﻪ‬‫ اﻟ‬‫ﻟـ‬‫ ا‬‫ﺎ و‬‫ـﻴ‬‫ﺣ‬‫ ا‬‫ و‬‫ﻮت‬‫ﻣ‬‫ ا‬‫ﻪ‬‫ اﻟ‬‫ﻢ‬‫ﺑِﺴ‬.

“In the name of Allah do I die and live and to Allah is the return. O Allah! Dispel my fears and hide my
faults and (help me to) return what has been entrusted to me.”16

15. Also: He (S) used to recite ayat al-Kursi before sleeping, saying: Jibra’il (as) came to me and said:
“O Muhammad! Verily there is a mischievous jinn who deceives you in your sleep so you must recite the
ayat al-Kursi (to ward off his evil).”17

His Du’a when the table-spread is laid out

16. In al-Kafi: Narrated from Ahmad ibn al-Hasan al-Maythami who ascribed it to an infallible; he said:
When the table-spread was laid out in front of the Holy Prophet (S) he said:

‫ﻠـ‬‫ﻋ‬‫ﻨَﺎ و‬‫ﻠَﻴ‬‫ ﻋ‬‫ﻊ‬‫ﺳ‬‫و‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﻴﻨَﺎ‬‫ﺎﻓ‬‫ﺎ ﺗُﻌ‬‫ ﻣ‬‫ﺜَﺮ‬‫ﻛ‬‫ﺎ ا‬‫ﺎﻧَﻚَ ﻣ‬‫ﺤ‬‫ﺒ‬‫ ﺳ‬،َ‫ﻴﻨﺎ‬‫ﻄ‬‫ﺎ ﺗُﻌ‬‫ ﻣ‬‫ﺜَﺮ‬‫ﻛ‬‫ﺎ ا‬‫ﺎﻧَﻚَ ﻣ‬‫ﺤ‬‫ﺒ‬‫ ﺳ‬،‫ﻴﻨَﺎ‬‫ﺘَﻠ‬‫ﺎ ﺗَﺒ‬‫ ﻣ‬‫ﻦ‬‫ﺴ‬‫ﺣ‬‫ﺎ ا‬‫ ﻣ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ﺎﻧَﻚَ ا‬‫ﺤ‬‫ﺒ‬‫ﺳ‬
ِ‫ﺎت‬‫ﻤ‬‫ﻠ‬‫ﺴ‬‫اﻟْﻤ‬‫ و‬‫ﻴﻦ‬‫ﻤ‬‫ﻠ‬‫ﺴ‬‫اﻟْﻤ‬‫ﻨَﺎتِ و‬‫ﻣ‬‫ﻮ‬‫اﻟْﻤ‬‫ و‬‫ﻴﻦ‬‫ﻨ‬‫ﻣ‬‫ﻮ‬‫ اﻟْﻤ‬‫اء‬‫ﻓُﻘَﺮ‬.

“Glory be to You O Allah! How wonderful is that which You have tested us with. Glory be to You, how
plentiful is that which You have given us. Glory be to You, how plentiful is that which You have bestowed
on us. O Allah! Increase for us (our sustenance) and for the poor believing men and women and (for the
poor) Muslim men and women.”18

17. In al-Makarim: When the table-spread was laid out in front of the Holy Prophet (S) he said:

‫ﻨﱠﺔ‬‫ﺔَ اﻟْﺠ‬‫ﻤ‬‫ﻌ‬‫ﺎ ﻧ‬‫ ﺑِﻬ‬‫ﻞ‬‫ةً ﺗَﺼ‬‫ﻮر‬ْ‫ﺸ‬‫ﺔً ﻣ‬‫ﻤ‬‫ﻌ‬‫ﺎ ﻧ‬‫ﻠْﻬ‬‫ﻌ‬‫ اﺟ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﻪ‬‫ اﻟ‬‫ﻢ‬‫ﺑِﺴ‬.

“In the name of Allah. O Allah! Make it an appreciated blessing by means of which the bounties of
paradise are attained.”19
His Du’a when he touched the food

18. In al-Makarim: When he placed his hand on the food he said:

‫ﻚَ ﺧَﻠْﻔَﻪ‬‫ﻠَﻴ‬‫ﻋ‬‫زَﻗْﺘَﻨَﺎ و‬‫ﺎ ر‬‫ﻴﻤ‬‫ﺎرِكْ ﻟَﻨَﺎ ﻓ‬‫ ﺑ‬،‫ﻪ‬‫ اﻟ‬‫ﻢ‬‫ﺑِﺴ‬.

“In the name of Allah, (O Allah!) bless for us from what you have given us of sustenance and upon You
do we rely for its replenishment.”20

His Du’a when the table-spread was picked up

19. In al-Kafi: Narrated from Ibrahim ibn Mahzam from someone from Abi Ja’far (as) who said: When
the table-spread was picked up, the Holy Prophet (S) said:

‫ﻢ‬‫ﻄْﻌ‬‫ ﻳ‬‫ﻻ‬‫ و‬‫ﻢ‬‫ﻄْﻌ‬‫ اﻟﱠﺬِي ﻳ‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫ﻟْﺤ‬‫ ا‬.‫ﺖ‬‫ﻳ‬‫و‬‫ر‬‫ا‬‫ و‬‫ﺖ‬‫ﻌ‬‫ﺷْﺒ‬‫ ﻓَﺎ‬‫ﺖ‬‫ﻛ‬‫ﺎر‬‫ﺑ‬‫ و‬‫ﺖ‬‫ﻃَﺒ‬‫ا‬‫ و‬‫ت‬‫ﺜَﺮ‬‫ﻛ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! You have increased Your bounties and made them good and blessed, thereby making us
satiated and quenched. All praise be to Allah, The One who nourishes and is not nourished.”21

His Du’a when eating and drinking milk

20. In al-Kafi: Narrated from ‘Abdullah ibn Sulayman from Abi Ja’far (as) who said: The Holy Prophet (S)
would not eat any food nor drink any beverage but that he would say:

‫ﻨْﻪ‬‫ﺮاً ﻣ‬‫ ﺧَﻴ‬‫ﺪِﻟْﻨَﺎ ﺑِﻪ‬‫ﺑ‬‫ا‬‫ و‬‫ﻴﻪ‬‫ﺎرِكْ ﻟَﻨَﺎ ﻓ‬‫ ﺑ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! Bless it for us and replenish it with that which is better”.

...except when he drank milk, then he would say:

‫ﻨْﻪ‬‫ﻧَﺎ ﻣ‬‫زِد‬‫ و‬‫ﻴﻪ‬‫ﺎرِكْ ﻟَﻨَﺎ ﻓ‬‫ ﺑ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! Bless it for us and increase it for us.”22

Note: This has also been narrated by him and by al-Barqi with a different chain of narrators.23

21. In al-Iqbal: Upon eating a morsel, the Noble Prophet (S) would say:
 َ‫ـﻨْﻚ‬‫ ﻋ‬‫ﺘَﻐْﻨـ‬‫ﺴ‬‫ ﻣ‬‫ﻻ‬‫ و‬‫ع‬‫د‬‫ﻮ‬‫ ﻣ‬‫ﻻ‬‫ﻔُﻮرٍ و‬‫ ﻣ‬‫ﺮ‬‫ﺪُ ﻏَﻴ‬‫ﻤ‬‫ ﻓَﻠَﻚَ اﻟْﺤ‬.‫ﺖ‬‫ﻳ‬‫و‬‫ر‬‫ و‬‫ﺖ‬‫ﻘَﻴ‬‫ﺳ‬‫ا‬‫ و‬‫ﺖ‬‫ﻤ‬‫ﻃْﻌ‬‫ﺪُ ا‬‫ﻤ‬‫ ﻟَﻚَ اﻟْﺤ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! Praise be to You. You have nourished and quenched and satisfied (us), so to You be praise -
praise without ingratitude and without leave and without (seeking) independence from You.”24

His Du’a when he saw fresh fruit

22. From al-Saduq in al-Majalis: Narrated from Wahab from Ja’far ibn Muhammad from his fathers from
‘Ali (as) who said: When the Holy Prophet (S) saw fresh fruit, he would kiss it and place it on his eyes
and mouth, then he would say:

‫ﻴﺔ‬‫ﺎﻓ‬‫ ﻋ‬‫ﺎ ﻓ‬‫ﻫ‬‫ﺮ‬‫رِﻧَﺎ آﺧ‬‫ ﻓَﺎ‬‫ﻴﺔ‬‫ﺎﻓ‬‫ ﻋ‬‫ﺎ ﻓ‬‫ﻟَﻬ‬‫و‬‫ﺘَﻨَﺎ ا‬‫ﻳ‬‫ر‬‫ﺎ ا‬‫ﻤ‬‫ ﻛ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬

“O Allah! Just as You have shown us its beginning in well-being, show us its end in well-being.”25

Note: al-Tabarsi has narrated this in al-Makarim without (the phrase) ‘and his mouth’ and (also) in the
book of Ma’adh al-Jawhari, narrated from Ibn Abi ‘Umayr from Abi ‘Abdillah (as), there is a similar
narration but without the first (phrase) ‘in well-being’.26

His Du’a when he entered the washroom

23. In al-Faqih: When the Holy Prophet (S) wanted to enter the washroom he said:

ِ‫ﻄَﺎن‬‫ اﻟﺸﱠﻴ‬‫ﻦ‬‫ ﻣ‬‫ﺬْﻧ‬‫ﻋ‬‫ا‬‫ذى و‬‫ اﻻ‬ّ‫ﻨ‬‫ ﻋ‬‫ﻂ‬‫ﻣ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬،ِ‫ﻄَﺎن‬‫ﺚِ اﻟﺸﱠﻴ‬‫ﺨْﺒ‬‫ﺲِ اﻟﻨﱠﺠِﺲِ اﻟْﺨَﺒِﻴﺚِ اﻟْﻤ‬‫ﺟ‬ِ‫ اﻟﺮ‬‫ﻦ‬‫ﻮذُ ﺑِﻚَ ﻣ‬‫ﻋ‬‫ ا‬ّ‫ﻧ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
‫ﺟِﻴﻢ‬‫اﻟﺮ‬.

“O Allah! I seek refuge with You from the filth of the impurity of the evil of the reviled Shaitan. O Allah!
Pull away from me all uncleanliness and protect me from the accursed Shaitan.”

And when he sat to relieve himself he said:

‫ِﺮِﻳﻦ‬‫ﺘَﻄَﻬ‬‫ اﻟْﻤ‬‫ﻦ‬‫ ﻣ‬‫ﻠْﻨ‬‫ﻌ‬‫اﺟ‬‫ و‬،‫ذى‬‫اﻻ‬‫ اﻟْﻘَﺬى و‬ّ‫ﻨ‬‫ ﻋ‬‫ﺐ‬‫ذْﻫ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! Remove from me the filth and impurity and make me from among the ones who purify
themselves.”

When he became affected with a looseness of bowels he said:

 ‫ﺔ‬‫ﻴ‬‫ﺎﻓ‬‫ ﻋ‬‫ ﺧَﺒِﻴـﺜًﺎ ﻓ‬ّ‫ﻨ‬‫ ﻣ‬‫ﻪ‬‫ﺧْﺮِﺟ‬‫ ﻓَﺎ‬‫ﺔ‬‫ﻴ‬‫ﺎﻓ‬‫ ﻋ‬‫ﺎ ﻓ‬‫ﺒ‬ِ‫ ﻃَﻴ‬‫ﻴﻪ‬‫ﺘَﻨ‬‫ﻤ‬‫ﻃْﻌ‬‫ﺎ ا‬‫ﻤ‬‫ ﻛ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! Just as You have fed me with its goodness in well-being, then take its filth out of me in well-
being.”

And when he (S) entered the toilet he would say:

‫ي‬ِ‫د‬‫ﻮ‬‫ اﻟْﻤ‬‫ﻆ‬‫ﺎﻓ‬‫ اﻟْﺤ‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫ﻟْﺤ‬‫ا‬.

“Praise be to Allah, The Protector and The Fulfiller (of needs)”.

When he came out (from the toilet) he passed his hand over his stomach and said:

‫ﺎ‬‫ﻫ‬‫ونَ ﻗَﺪْر‬‫ اﻟْﻘَﺎدِر‬‫ﻘَﺪِّر‬‫ ﻳ‬‫ ﻻ‬‫ﺔ‬‫ﻤ‬‫ﻌ‬‫ ﻧ‬‫ﻦ‬‫ﺎ ﻣ‬‫ﺎﻟَﻬ‬‫ ﻓَﻴ‬،‫ﺗَﻪ‬‫ ﻗُﻮ‬‫ ﻓ‬‫ﻘ‬‫ﺑ‬‫ا‬‫ و‬،‫ذَاه‬‫ ا‬ّ‫ﻨ‬‫ ﻋ‬‫ج‬‫ﺧْﺮ‬‫ اﻟﱠﺬِي ا‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫ﻟْﺤ‬‫ا‬.

“Praise be to Allah, the One who removed from me its filth and left in me its strength. What a (great)
blessing it is – the real value of which cannot be fully appreciated by anyone.”27

His Du’a when he passed by the graves

24. From Ibn Qulawayh in al-Kamil: In his narration from Muhammad ibn Muslim from Abi Ja’far (as)
who said: I heard him say: When the Noble Prophet (S) passed by the graves of a group of believers he
said:

َ‫ﻘُﻮن‬‫ﺣ‬‫ ﻻ‬‫ﻢ‬ِ‫ ﺑ‬‫ﻪ‬‫ اﻟ‬‫نْ ﺷَﺎء‬‫ﻧﱠﺎ ا‬‫ا‬‫ و‬‫ﻴﻦ‬‫ﻨ‬‫ﻣ‬‫ﻮ‬‫ ﻣ‬‫م‬‫ﺎرِ ﻗَﻮ‬‫ دِﻳ‬‫ﻦ‬‫ ﻣ‬‫ﻢ‬‫ﻠَﻴ‬‫ ﻋ‬‫م‬‫ﻼ‬‫ﻟﺴ‬‫ا‬.

“Peace be unto you from the dwellings of the community of believers and we shall – if Allah wills – be
joining you.”28

His Du’a when visiting the graves

25. From Ibn Qulawayh in al-Kamil: In his narration from Safwan al-Jammal who said: I heard Aba
‘Abdillah (as) saying: The Holy Prophet (S) used to come away from the people with some of his
companions every Thursday evening and go to the graveyard of Baqi in Madinah and say three times:

ِ‫ﺎر‬‫ اﻟﺪِّﻳ‬‫ﻞ‬‫ﻫ‬‫ﺎ ا‬‫ ﻳ‬‫ﻢ‬‫ﻠَﻴ‬‫ ﻋ‬‫م‬‫ﻼ‬‫ﻟﺴ‬‫ا‬.

“Peace be unto you O people of the dwellings” – and three times:

‫ﻪ‬‫ اﻟ‬‫ﻢ‬‫ﻤ‬‫ﺣ‬‫ر‬.

“May Allah have mercy on you”.29

His Du’a in the event of something pleasing or distressing

coming upon him

26. In al-Kafi: Narrated from al-Muthanna al-Hannat from Abi ‘Abdillah (as) who said: When something
pleasing befell the Holy Prophet (S) he said:

‫ﺔ‬‫ﻤ‬‫ّﻌ‬‫ اﻟﻨ‬‫ﺬِه‬‫ ﻫ‬‫ﻠـ‬‫ ﻋ‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫ﻟْﺤ‬‫ا‬.

“Praise be to Allah for this blessing”.

And when something distressing befell him he said:

ٍ‫ﺎل‬‫ ﺣ‬‫ﻞ‬‫ ﻛ‬‫ﻠـ‬‫ ﻋ‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫ﻟْﺤ‬‫ا‬.

“Praise be to Allah in every situation.”30

His Du’a when he saw what he liked

27. In al-Makarim: From Amir al-Mu’minin (as) who said: When the Noble Prophet (S) saw what he liked
he said:

‫ﺎت‬‫ﺤ‬‫ﺎﻟ‬‫ اﻟﺼ‬‫ﻢ‬‫ ﺗَﺘ‬‫ﻪ‬‫ﺘ‬‫ﻤ‬‫ﻌ‬‫ اﻟﱠﺬِي ﺑِﻨ‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫ﻟْﺤ‬‫ا‬.

Praise be to Allah, the One who completes (and perfects) all that is good with His bounty.31

Note: This has also been mentioned by Shaykh Tusi in al-Amali - narrated by al-Farra’ from al-Rid’a
from his fathers from ‘Ali (as).32

His Dhikr when he heard the Adhan

28. In al-Da’aim: It has been narrated to us from ‘Ali ibn al-Husayn (as) that when the Holy Prophet (S)
heard the adhan, he would repeat what the mua’dhin said, and when he said:

‫ﻞ‬‫ﻤ‬‫ﺮِ اﻟْﻌ‬‫ ﺧَﻴ‬‫ﻠـ‬‫ ﻋ‬‫ ﺣ‬،‫ح‬‫ اﻟْﻔَﻼ‬‫ﻠـ‬‫ ﻋ‬‫ ﺣ‬،‫ة‬‫ﻼ‬‫ اﻟﺼ‬‫ﻠـ‬‫ ﻋ‬‫ﺣ‬.

“Hurry to the prayer. Hurry to success. Hurry to the best of actions”, he (S) said:

‫ﻪ‬‫ ﺑِﺎﻟ‬‫ﻻ‬‫ةَ ا‬‫ ﻗُﻮ‬‫ ﻻ‬‫ و‬‫ل‬‫ﻮ‬‫ ﺣ‬‫ﻻ‬.

“There is no power and no might but by (the will of) Allah."

And when the call to prayer was completed, he said:

‫ و‬‫ﻨﱠﺔ‬‫ اﻟْﺠ‬‫ﻦ‬‫ ﻣ‬‫ﻴﻠَﺔ‬‫ﺳ‬‫ﺔَ اﻟْﻮ‬‫ﺟ‬‫ اﻟﺪﱠر‬‫ّﻐْﻪ‬‫ﻠ‬‫ ﺑ‬‫ و‬‫ﺔ‬‫ﺎﻣ‬‫ـﻴ‬‫ اﻟْﻘ‬‫م‬‫ﻮ‬‫ ﻳ‬‫ﻟَﻪ‬‫ﻮ‬‫ﺪاً ﺳ‬‫ﻤ‬‫ﺤ‬‫ ﻣ‬‫ﻂ‬‫ﻋ‬‫ ا‬‫ﺔ‬‫ﻤ‬‫ اﻟﻘَﺎﺋ‬‫ة‬‫ﻼ‬‫ اﻟﺼ‬‫ و‬‫ﺔ‬‫ اﻟﺘﱠﺎﻣ‬‫ة‬‫ﻮ‬‫ اﻟﺪﱠﻋ‬‫ﺬِه‬‫ ﻫ‬‫ب‬‫ ر‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
‫ﻪ‬‫ﺘ‬‫ﻣ‬‫ ا‬‫ ﻓ‬‫ﺘَﻪ‬‫ ﺷَﻔَﺎﻋ‬‫ﻞ‬‫ﺗَﻘَﺒ‬.

“O Allah! Lord of this perfect call and established prayer, grant Muhammad his request on the day of
Judgment, and raise his status to the means of reaching paradise and accept his intercession for his
Ummah.”33

His Dhikr at the end of the Maghrib Prayer

29. In al-Ja’fariyat: In his narration from Ja’far ibn Muhammad from his fathers from ‘Ali (as) that the
Holy Prophet (S) used to recite (the following) in the third rak’ah of the Maghrib prayer:

 ‫ﺎب‬‫ﻫ‬‫ اﻟْﻮ‬‫ﻧْﺖ‬‫ﻧﱠﻚَ ا‬‫ﺔً ا‬‫ﻤ‬‫ﺣ‬‫ ﻟَﺪُﻧْﻚَ ر‬‫ﻦ‬‫ ﻟَﻨَﺎ ﻣ‬‫ﺐ‬‫ﻫ‬‫ـﺘَﻨَﺎ و‬‫ﺪَﻳ‬‫ذْ ﻫ‬‫ﺪَ ا‬‫ﻌ‬‫ﻨَﺎ ﺑ‬‫ ﺗُﺰِغْ ﻗُﻠُﻮ ﺑ‬‫ﻨَﺎ ﻻ‬‫ﺑ‬‫ ر‬

“Our Lord! Make not our hearts deviate after You have guided us aright and bestow Your mercy
on us, indeed You are the All-Munificent”. (Al-Ja’fariyat: 41, Surat Ale ‘Imran (3): 8)

His Dhikr and Du’a in the Qunut of the Witr Prayer

30. In al-Faqih: The Noble Prophet (S) used to seek forgiveness seventy times in the Witr Prayer and
then say seven times:

ِ‫ اﻟﻨﱠﺎر‬‫ﻦ‬‫ﺬِ ﺑِﻚَ ﻣ‬‫ﺎﺋ‬‫ اﻟْﻌ‬‫ﻘَﺎم‬‫ﺬَا ﻣ‬‫ﻫ‬.

“This is the position of the seeker of protection with You from the hellfire.”34
31. Also: The Holy Prophet (S) used to say in the qunut of the Witr Prayer:

‫ﺖ‬‫ﻴ‬‫ﺎ ﻗَﻀ‬‫ ﻣ‬‫ ﺷَﺮ‬‫ﻨ‬‫ ﻗ‬‫ و‬‫ﺖ‬‫ﻄَﻴ‬‫ﻋ‬‫ﺎ ا‬‫ﻴﻤ‬‫ ﻓ‬‫ﺎرِكْ ﻟ‬‫ ﺑ‬‫ و‬‫ﺖ‬‫ﻟﱠﻴ‬‫ ﺗَﻮ‬‫ﻦ‬‫ﻴﻤ‬‫ ﻓ‬‫ﻟﱠﻨ‬‫ ﺗَﻮ‬‫ و‬‫ﺖ‬‫ﺎﻓَﻴ‬‫ ﻋ‬‫ﻦ‬‫ﻴﻤ‬‫ ﻓ‬‫ﻨ‬‫ﺎﻓ‬‫ ﻋ‬‫ و‬‫ﺖ‬‫ﺪَﻳ‬‫ ﻫ‬‫ﻦ‬‫ﻴﻤ‬‫ ﻓ‬‫ﺪِﻧ‬‫ اﻫ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
‫ ﻻ‬‫ و‬‫ل‬‫ﻮ‬‫ ﺣ‬‫ ﻻ‬‫ﻚَ و‬‫ﻠَﻴ‬‫ ﻋ‬‫ﻞ‬‫ﻛ‬‫ﺗَﻮ‬‫ ا‬‫ ﺑِﻚَ و‬‫ﻦ‬‫ﻣ‬‫و‬‫ ا‬‫ﻚَ و‬‫ﻟَﻴ‬‫ ا‬‫ﺗُﻮب‬‫ ا‬‫كَ و‬‫ﺮ‬‫ﺘَﻐْﻔ‬‫ﺳ‬‫ﺖِ ا‬‫ﻴ‬‫ اﻟْﺒ‬‫ب‬‫ﺎﻧَﻚَ ر‬‫ﺤ‬‫ﺒ‬‫ﻚَ ﺳ‬‫ﻠَﻴ‬‫ ﻋ‬‫ﻘْﻀ‬‫ ﻳ‬‫ ﻻ‬‫ و‬‫ﻧﱠﻚَ ﺗَﻘْﻀ‬‫ا‬
‫ﻴﻢ‬‫ﺣ‬‫ﺎ ر‬‫ ﺑِﻚَ ﻳ‬‫ﻻ‬‫ةَ ا‬‫ﻗُﻮ‬.

“O Allah! Guide me as those whom You have guided, and grant me well-being as those whom You
have granted well-being, and take care of my affair as those whose affairs You have taken care of, and
bless me in what You grant me, and protect me from the evil of what You have decreed, verily You
decree and nothing is decreed upon You. Glory be to You O Lord of the House! I seek forgiveness from
You and turn to You, and I seek refuge with You and rely on You, and there is no power or might but by
Your will, O Most Merciful!”35

His Du’a when opening the Fast

32. In al-Kafi: Narrated from al-Sakuni from Ja’far from his fore-fathers (as): Whenever the Holy
Prophet (S) opened his fast, he would say:

‫ﺮ‬‫ﺟ‬‫ اﻻ‬‫ﻘ‬‫ ﺑ‬‫ و‬‫وق‬‫ﺮ‬‫ـﺘَﻠﱠﺖِ اﻟْﻌ‬‫ اﺑ‬‫ و‬‫ﺎ‬‫ اﻟْﻈَﻤ‬‫ﺐ‬‫ ذَﻫ‬.‫ﻨﱠﺎ‬‫ ﻣ‬‫ﻠْﻪ‬‫ﻧَﺎ ﻓَﺘَﻘَﺒ‬‫ﻓْﻄَﺮ‬‫ﻚَ ا‬‫ رِزْﻗ‬‫ﻠـ‬‫ ﻋ‬‫ﻨَﺎ و‬‫ﻤ‬‫ ﻟَﻚَ ﺻ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! For You have we fasted, and with Your sustenance have we opened our fast, so accept it from
us. The thirst has gone and the canals have become full and (only) the reward (for fasting) remains.”36

Note: There are many traditions that are similar to this.37

His Du’a after the Prayer

33. In Majmu’at al-Shaheed, quoting from the book of Fadhl ibn Muhammad al-Ash’ari: From Masma’
from Abi Bakr al-Hadhrami from Abi Ja’far (as) who said: When the Noble Prophet (S) had finished
reciting the shahadatayn and the salam, he would sit down cross-legged and place his right hand on his
head, then say:

‫ و‬‫ﻢ‬‫ اﻟْﻬ‬ّ‫ﻨ‬‫ ﻋ‬‫ﺐ‬‫ذْﻫ‬‫ ا‬‫ﺪٍ و‬‫ﻤ‬‫ﺤ‬‫ آلِ ﻣ‬‫ﺪٍ و‬‫ﻤ‬‫ﺤ‬‫ ﻣ‬‫ﻠـ‬‫ ﻋ‬‫ﻞ‬‫ ﺻ‬‫ﻴﻢ‬‫ﺣ‬‫ اﻟﺮ‬‫ﻦ‬‫ﻤ‬‫ﺣ‬‫ اﻟﺮ‬‫ة‬‫ﺎد‬‫ اﻟﺸﱠﻬ‬‫ﺐِ و‬‫ اﻟْﻐَﻴ‬‫ﻢ‬‫ﺎﻟ‬‫ ﻋ‬‫ﻮ‬‫ ﻫ‬‫ﻻ‬‫ ا‬‫ﻟٌﻪ‬‫ ا‬‫ اﻟﱠﺬِي ﻻ‬‫ﻪ‬‫ اﻟ‬‫ﻢ‬‫ﺑِﺴ‬
َ‫ن‬‫ﺰ‬‫اﻟْﺤ‬.

“In the name of Allah, there is no god but He, the Knower of the unseen and the seen, the Beneficent,
the Merciful. O Allah! Send You blessings on Muhammad and the progeny of Muhammad and take away
from me all distress and sorrow.”38
34. In al-Kafi: Narrated from Muhammad ibn al-Faraj who said: Abu Ja’far ibn al-Rid’a (as) wrote to me:
And when the Holy Prophet (S) had completed his prayer, he would say:

.ّ‫ﻨ‬‫ ﻣ‬‫ ﺑِﻪ‬‫ﻠَﻢ‬‫ﻋ‬‫ ا‬‫ﻧْﺖ‬‫ﺎ ا‬‫ﻣ‬‫( و‬‫ﺮِي )ﻧَﻔْﺴ‬‫ﻣ‬‫ ا‬‫ﻠـ‬‫ ﻋ‬‫اﻓ‬‫ﺮ‬‫ﺳ‬‫ا‬‫ و‬،‫ـﻠَـﻨْﺖ‬‫ﻋ‬‫ﺎ ا‬‫ﻣ‬‫ و‬‫ت‬‫ر‬‫ﺮ‬‫ﺳ‬‫ﺎ ا‬‫ﻣ‬‫ و‬‫ت‬‫ﺧﱠﺮ‬‫ﺎ ا‬‫ﻣ‬‫ و‬‫ﺖ‬‫ﺎ ﻗَﺪﱠﻣ‬‫ ﻣ‬‫ﻟ‬‫ﺮ‬‫ اﻏْﻔ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
‫ﺮاً ﻟ‬‫ﺎةَ ﺧَﻴ‬‫ﻴ‬‫ اﻟْﺤ‬‫ﺖ‬‫ﻤ‬‫ﻠ‬‫ﺎ ﻋ‬‫ ﻣ‬‫ﻴﻦ‬‫ﻌ‬‫ﻤ‬‫ﺟ‬‫ ا‬‫ اﻟْﺨَﻠْﻖ‬‫ﻠـ‬‫ﻚَ ﻋ‬‫ﺗ‬‫ﺑِﻘُﺪْر‬‫ و‬‫ﺐ‬‫ﻚَ اﻟْﻐَﻴ‬‫ﻠْﻤ‬‫ ﺑِﻌ‬‫ﻧْﺖ‬‫ ا‬‫ﻻ‬‫ ا‬‫ﻟٌﻪ‬‫ ا‬‫ ﻻ‬‫ّﺮ‬‫ﺧ‬‫ﻮ‬‫اﻟْﻤ‬‫ و‬‫ﻘَﺪِّم‬‫ اﻟْﻤ‬‫ﻧْﺖ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
ِ‫ﺐ‬‫ اﻟْﻐَﻀ‬‫ ﻓ‬‫ﻖ‬‫ﺔَ اﻟْﺤ‬‫ﻤ‬‫ﻠ‬‫ﻛ‬‫ و‬،‫ﺔ‬‫ﻴ‬‫ﻧ‬‫ﻼ‬‫اﻟْﻌ‬‫ِ و‬‫ﺮ‬‫ اﻟﺴ‬‫ـﺘَﻚَ ﻓ‬‫ﻟُﻚَ ﺧَﺸْـﻴ‬‫ﺎ‬‫ﺳ‬‫ ا‬ّّ‫ﻧ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﺮاً ﻟ‬‫ﻓَﺎةَ ﺧَﻴ‬‫ اﻟْﻮ‬‫ﺖ‬‫ﻤ‬‫ﻠ‬‫ذَا ﻋ‬‫ ا‬‫ﻓﱠﻨ‬‫ﺗَﻮ‬‫ و‬،‫ﻴِﻨ‬‫ﺣ‬‫ﻓَﺎ‬
َ‫ﺔ‬‫ﻛ‬‫ﺮ‬‫ﺑ‬‫ و‬،‫ﺎء‬‫ﺎ ﺑِﺎﻟْﻘَﻀ‬‫ﺿ‬ِ‫ﻟُﻚَ اﻟﺮ‬‫ﺎ‬‫ﺳ‬‫ا‬‫ و‬.‫ﻊ‬‫ﻨْﻘَﻄ‬‫ ﻳ‬‫ ﻻ‬‫ﻦ‬‫ﻴ‬‫ةَ ﻋ‬‫ﻗُﺮ‬‫ و‬،ُ‫ﻨْﻔَﺪ‬‫ﻳ‬‫ﻴﻤﺎً ﻻ‬‫ﻟُﻚَ ﻧَﻌ‬‫ﺎ‬‫ﺳ‬‫ا‬‫ و‬.‫ﻨـ‬‫اﻟْﻐ‬‫ اﻟْﻔَﻘْﺮِ و‬‫ﺪَ ﻓ‬‫اﻟْﻘَﺼ‬‫ و‬،‫ﺎ‬‫ﺿ‬ِ‫اﻟﺮ‬‫و‬
‫اء‬‫ﺮ‬‫ﺮِ ﺿ‬‫ ﻏَﻴ‬‫ﻦ‬‫ ﻣ‬،َ‫ﻚ‬‫ﻘَﺎﺋ‬‫ﻟ‬‫ﻚَ و‬‫ﺘ‬‫ﻳ‬‫و‬‫ ر‬‫ﻟـ‬‫ﺷَﻮﻗﺎً ا‬‫ و‬،َ‫ﻬِﻚ‬‫ﺟ‬‫ و‬‫ﻟـ‬‫ﻟَﺬﱠةَ اﻟﻨﱠﻈَﺮِ ا‬‫ و‬،ِ‫ت‬‫ﻮ‬‫ﺪَ اﻟْﻤ‬‫ﻌ‬‫ﺶِ ﺑ‬‫ﻴ‬‫ اﻟْﻌ‬‫د‬‫ﺮ‬‫ﺑ‬‫ و‬،ِ‫ﺶ‬‫ﻴ‬‫ﺪَ اﻟْﻌ‬‫ﻌ‬‫تِ ﺑ‬‫ﻮ‬‫اﻟْﻤ‬
َ‫ﻟُﻚ‬‫ﺎ‬‫ﺳ‬‫ ا‬ّ‫ﻧ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﺖ‬‫ﺪَﻳ‬‫ ﻫ‬‫ﻦ‬‫ﻴﻤ‬‫ﺪِﻧَﺎ ﻓ‬‫ اﻫ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ـﻴﻦ‬ِ‫ﺪِﻳ‬‫ﻬ‬‫ﺪَاةً ﻣ‬‫ﻠْﻨَﺎ ﻫ‬‫ﻌ‬‫اﺟ‬‫ و‬،ِ‫ﺎن‬‫ﻳـﻤ‬‫ اﻻ‬‫ِﻨﱠﺎ ﺑِﺰِﻳﻨَﺔ‬‫ زَﻳ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﻠﱠﺔ‬‫ﻀ‬‫ ﻣ‬‫ﺘْﻨَﺔ‬‫ ﻓ‬‫ﻻ‬‫ و‬‫ة‬‫ﺮ‬‫ﻀ‬‫ﻣ‬
ً‫ِ ﻗَﻠْﺒﺎ‬‫ب‬‫ﺎ ر‬‫ﻟُﻚَ ﻳ‬‫ﺎ‬‫ﺳ‬‫ا‬‫ و‬.َ‫ﻚ‬ّ‫ﻘ‬‫ ﺣ‬‫اء‬‫د‬‫ا‬‫ و‬،َ‫ﻚ‬‫ﺘ‬‫ﻴ‬‫ﺎﻓ‬‫ ﻋ‬‫ﻦ‬‫ﺴ‬‫ﺣ‬‫ و‬،َ‫ﻚ‬‫ﻤ‬‫ﻌ‬‫ ﻧ‬‫ﺮ‬ُ‫ﻟُﻚَ ﺷ‬‫ﺎ‬‫ﺳ‬‫ا‬‫ و‬.َ‫ﺷْﺪ‬‫اﻟﺮ‬‫ﺮِ و‬‫ﻣ‬‫ اﻻ‬‫ ﻓ‬‫ﺎت‬‫اﻟﺜﱠﺒ‬‫ و‬،ِ‫ﺷَﺎد‬‫ـﺔَ اﻟﺮ‬‫ﺰِﻳـﻤ‬‫ﻋ‬
،‫ﻠَﻢ‬‫ ﻧَﻌ‬‫ﻻ‬‫ و‬‫ﻠَﻢ‬‫ﻧﱠﻚَ ﺗَﻌ‬‫ ﻓَﺎ‬،‫ﻠَﻢ‬‫ﺎ ﺗَﻌ‬‫ِ ﻣ‬‫ ﺷَﺮ‬‫ﻦ‬‫ﻮذُ ﺑِﻚَ ﻣ‬‫ﻋ‬‫ا‬‫ و‬،‫ﻠَﻢ‬‫ﺎ ﺗَﻌ‬‫ ﻣ‬‫ﺮ‬‫ﻟُﻚَ ﺧَﻴ‬‫ﺎ‬‫ﺳ‬‫ا‬‫ و‬‫ﻠَﻢ‬‫ﺎ ﺗَﻌ‬‫ﻤ‬‫كَ ﻟ‬‫ﺮ‬‫ﺘَﻐْﻔ‬‫ﺳ‬‫ا‬‫ و‬،ً‫ﺎدِﻗﺎ‬‫ﺎﻧﺎً ﺻ‬‫ﺴ‬‫ﻟ‬‫ و‬،ً‫ﻴﻤﺎ‬‫ﻠ‬‫ﺳ‬
ِ‫ﻮب‬‫ اﻟْﻐُﻴ‬‫م‬‫ﻼ‬‫ ﻋ‬‫ﻧْﺖ‬‫ا‬‫و‬.

“O Allah! Forgive me for my actions of the past and future, those done in secret and in the open; and my
extravagance in my affairs and that which You are more aware of than me. O Allah! You are The
Beginning and The End, there is no god but You; by Your Knowledge of the unseen and by Your Power
over all the creatures, if You know that life is better for me then make me live and if death is better for
me cause me to die. O Allah! I ask for the ability to fear You in private and in public, and to speak the
truth in anger and happiness, and to be moderate in poverty and wealth; and I ask You for blessings that
do not get diminished, and light of my eyes that does not cease; and I ask You to make me pleased with
what has been decreed, and grant me the blessing of death after life, and the ease of life after death,
and the delight of witnessing Your presence, and the longing for seeing You and meeting You, without
any difficult trials and misguiding temptations. O Allah! Adorn us with the embellishment of faith and
make us rightly guided guides. O Allah! Guide us as those whom You have guided. O Allah! I ask You
for the will to follow the right way and remain steadfast, and I ask You to help me give thanks for Your
bounties and the good health You have given me, and to fulfill my obligations to You. And I ask You, O
Lord, for an untainted heart and a truthful tongue, and I seek forgiveness for what You know (of my
faults), and I ask You for the best of what You know (to be good for me); and I seek refuge with You
from the evil of what You know, for surely You know and we do not know, and You are the Knower of
the unseen.”39

His Du’a after the Nafilah of the Fajr Prayer

35. In al-Ja’fariyat: In his narration from Ja’far ibn Muhammad from his fathers from ‘Ali (as) that when
the Holy Prophet (S) had prayed two rak’ahs before the morning prayer, he laid down on his right side
and placed his right hand under his right cheek, then said:

ِ‫ب‬‫ﺮ‬‫ اﻟْﻌ‬‫ة‬‫ر‬‫ ﻓَﻮ‬‫ﻦ‬‫ ﻣ‬‫ﻪ‬‫ﻮذُ ﺑِﺎﻟ‬‫ﻋ‬‫ ا‬.‫ﻴﻦ‬‫ﺘ‬‫ اﻟْﻤ‬‫ﻪ‬‫ اﻟ‬‫ﻞ‬‫ﺒ‬‫ ﺑِﺤ‬‫ﺖ‬‫ﻤ‬‫ﺼ‬‫ﺘَﻌ‬‫اﺳ‬‫ و‬،‫ﺎ‬‫ ﻟَﻬ‬‫ﺎم‬‫ﺼ‬‫ اﻧْﻔ‬‫ ﻻ‬‫ اﻟﱠﺘ‬‫ اﻟْﯘﺛْﻘ‬‫ﻪ‬‫ اﻟ‬‫ة‬‫و‬‫ﺮ‬‫ ﺑِﻌ‬‫ﺖ‬‫ﺴ‬‫ﺘَﻤ‬‫ﺳ‬‫ا‬
 ‫ﻢ‬‫ﻌ‬‫ وﻧ‬‫ﻪ‬‫ اﻟ‬ِ‫ﺒ‬‫ﺴ‬‫ ﺣ‬،‫ﻪ‬‫ اﻟ‬‫ﻦ‬‫ ﻣ‬‫ﺘ‬‫ﺎﺟ‬‫ ﺣ‬‫ﺖ‬‫ ﻃَﻠَﺒ‬،‫ﻪ‬‫ اﻟ‬‫ﻠـ‬‫ ﻋ‬‫ﻠْﺖ‬‫ﻛ‬‫ ﺗَﻮ‬.‫اﻟْﺠِﻦ‬‫ﻧْﺲِ و‬‫ اﻻ‬‫ﻴﻦ‬‫ﺎﻃ‬‫ِ ﺷَﻴ‬‫ ﺷَﺮ‬‫ﻦ‬‫ ﻣ‬‫ﻪ‬‫ﻮذُ ﺑِﺎﻟ‬‫ﻋ‬‫ا‬‫ و‬،‫ﻢ‬‫ﺠ‬‫اﻟْﻌ‬‫و‬
‫ﻴﻢ‬‫ﻈ‬‫ اﻟْﻌ‬‫ﻠ‬‫ اﻟْﻌ‬‫ﻪ‬‫ ﺑِﺎﻟ‬‫ﻻ‬‫ةَ ا‬‫ ﻗُﻮ‬‫ﻻ‬‫ و‬‫ل‬‫ﻮ‬‫ ﺣ‬‫ ﻻ‬،‫ﻴﻞ‬‫ﻛ‬‫اﻟْﻮ‬.

“I have laid hold of the firmest handle of Allah which shall not break off and I have clung to the strong
rope of Allah. I seek refuge with Allah from the outbursts of the Arab and the non-Arab, and I seek
refuge with Allah from the evil of the devils from the man and jinn. I trust in Allah. I seek the fulfillment of
my needs from Allah. Allah is enough for me and He is the best Procurator, there is no power or might
but by (the will of) Allah the Sublime, the Mighty.”40

His Du’a after the Fajr Prayer

36. From Mufid al-Din in al-Majalis: Narrated from Abi Barzah al-Aslami from his father who said: When
the Noble Prophet (S) had offered the Fajr Prayer, he raised his voice until his companions could hear
him, and said :

‫ﺗ‬‫ﺮ‬‫ آﺧ‬‫ ﻟ‬‫ﺢ‬‫ﻠ‬‫ﺻ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﺎﺷ‬‫ﻌ‬‫ﺎ ﻣ‬‫ﻴﻬ‬‫ ﻓ‬‫ﻠْﺖ‬‫ﻌ‬‫ ﺟ‬‫ اﻟﱠﺘ‬‫ﺎي‬‫ﻧْـﻴ‬‫ د‬‫ ﻟ‬‫ﺢ‬‫ﻠ‬‫ﺻ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.ً‫ﺔ‬‫ﻤ‬‫ﺼ‬‫ ﻋ‬‫ ﻟ‬‫ﻠْﺘَﻪ‬‫ﻌ‬‫ اﻟﱠﺬِي ﺟ‬‫ـﻨ‬‫ دِﻳ‬‫ ﻟ‬‫ﺢ‬‫ﻠ‬‫ﺻ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
‫ﻊ‬‫ﺎﻧ‬‫ ﻣ‬‫ﻮذُ ﺑِﻚَ ﻻ‬‫ﻋ‬‫ ا‬ّ‫ﻧ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.َ‫ﻚ‬‫ﺘ‬‫ﻘْﻤ‬‫ ﻧ‬‫ﻦ‬‫ﻔْﻮِكَ ﻣ‬‫ﻮذُ ﺑِﻌ‬‫ﻋ‬‫ا‬‫ و‬،َ‫ﻚ‬‫ﺨَﻄ‬‫ ﺳ‬‫ﻦ‬‫ﺎكَ ﻣ‬‫ﻮذُ ﺑِﺮِﺿ‬‫ﻋ‬‫ ا‬ّ‫ﻧ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﻌ‬‫ﺟ‬‫ﺮ‬‫ﺎ ﻣ‬‫ﻬ‬‫ﻟَﻴ‬‫ ا‬‫ﻠْﺖ‬‫ﻌ‬‫ ﺟ‬‫اﻟﱠﺘ‬
‫ﺪﱡ‬‫ﻨْﻚَ اﻟْﺠ‬‫ﺪِّ ﻣ‬‫ ذَا اﻟْﺠ‬‫ﻨْﻔَﻊ‬‫ ﻳ‬‫ﻻ‬‫ و‬‫ﺖ‬‫ﻨَﻌ‬‫ﺎ ﻣ‬‫ﻤ‬‫ ﻟ‬‫ﻄ‬‫ﻌ‬‫ ﻣ‬‫ﻻ‬‫ و‬‫ﺖ‬‫ﻄَـﻴ‬‫ﻋ‬‫ﺎ ا‬‫ﻤ‬‫ﻟ‬.

“O Allah! Set right for me the religion that You have made a safeguard for me [three times]. O Allah! Set
right for me this world that You have made me live in [three times]. O Allah! Set right for me my
hereafter that you have made my place of return [three times]. O Allah! I seek refuge with Your pleasure
from Your ire and I seek refuge with Your forgiveness from Your wrath [three times]. O Allah! I seek
refuge with You – nobody can deny to the one whom You have given, and nobody can give to the one
whom You have denied, and nobody’s efforts come to fruition without You.”41

37. From al-Qutb in his Da’awat: When the Holy Prophet (S) had offered the morning prayer he said:

‫ي‬ِ‫ﺪُو‬‫ ﻋ‬‫ﻦ‬‫ ﺛَﺎرِي ﻣ‬‫ـ‬‫رِﻧ‬‫ ا‬‫ و‬ّ‫ﻨ‬‫ ﻣ‬‫ﻦ‬‫ارِﺛَﻴ‬‫ﺎ اﻟْﻮ‬‫ﻤ‬‫ﻠْﻬ‬‫ﻌ‬‫اﺟ‬‫ﺮِي و‬‫ﺼ‬‫ ﺑ‬‫ و‬‫ﻌ‬‫ﻤ‬‫ ﺑِﺴ‬‫ـ‬‫ﻨ‬‫ّﻌ‬‫ﺘ‬‫ ﻣ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! Grant me the use of my hearing and sight and let them stay with me till my death and show me
the destruction of my enemies.”42

His Dhikr after the Fajr Prayer

38. From Sayyid Ibn Tawus in al-Iqbal: Narrated from Ja’far ibn Muhammad from his father (as), who
said in a hadith: When the Holy Prophet (S) had completed his morning prayer, he would (continue to)
face the Qiblah until sunrise, invoking Allah the Almighty (SwT). At this time, ‘Ali ibn Abi Talib (as) would
come forward and sit behind the Holy Prophet (S) and the people would come to seek permission to ask
for their needs, and this is what the Prophet (S) had instructed them to do.43

His Du’a after the Dhuhr Prayer

39. From Sayyid Ibn Tawus in al-Iqbal: Narrated from al-Hadi from his fathers from Abi ‘Abdillah from
Amir al-Mu’minin (as) from the Holy Prophet (S): From among his supplications after the Dhuhr Prayer
was:

ِ‫ﺎت‬‫ﺟِـﺒ‬‫ﻮ‬‫ﻟُﻚَ ﻣ‬‫ﺎ‬‫ﺳ‬‫ ا‬ّ‫ﻧ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﻴﻦ‬‫ﺎﻟَﻤ‬‫ِ اﻟْﻌ‬‫ب‬‫ ر‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫اﻟْﺤ‬‫ و‬،‫ﻴﻢ‬‫ﻈ‬‫شِ اﻟْﻌ‬‫ﺮ‬‫ اﻟْﻌ‬‫ب‬‫ ر‬‫ﻪ‬‫ اﻟ‬‫ﻻ‬‫ ا‬‫ﻟٌﻪ‬‫ ا‬‫ ﻻ‬،‫ﻴﻢ‬‫ﻠ‬‫ اﻟْﺤ‬‫ﻴﻢ‬‫ﻈ‬‫ اﻟْﻌ‬‫ﻪ‬‫ اﻟ‬‫ﻻ‬‫ ا‬‫ﻟٌﻪ‬‫ ا‬‫ﻻ‬
‫ﻻ‬‫ﺎً ا‬‫ﻤ‬‫ ﻫ‬‫ﻻ‬‫ و‬،‫ﺗَﻪ‬‫ ﻏَﻔَﺮ‬‫ﻻ‬‫ ذَﻧْﺒﺎً ا‬‫ ﺗَﺪَعْ ﻟ‬‫ ﻻ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﺛْﻢ‬‫ ا‬‫ﻞ‬‫ ﻛ‬‫ﻦ‬‫ﺔَ ﻣ‬‫ﻣ‬‫ﻼ‬‫اﻟﺴ‬‫ﺮٍ و‬‫ ﺧَﻴ‬‫ﻞ‬‫ ﻛ‬‫ﻦ‬‫ﺔَ ﻣ‬‫ﻴﻤ‬‫اﻟْﻐَﻨ‬‫ﻚَ و‬‫ﺗ‬‫ﺮ‬‫ﻐْﻔ‬‫ ﻣ‬‫ﻢ‬‫اﺋ‬‫ﺰ‬‫ﻋ‬‫ﻚَ و‬‫ﺘ‬‫ﻤ‬‫ﺣ‬‫ر‬
ً‫ـﻨﺎ‬‫ﻳ‬‫ﻻ د‬‫ )و‬،‫ﻨْﺘَﻪ‬‫ آﻣ‬‫ﻻ‬‫ﻓﺎً ا‬‫ ﺧَﻮ‬‫ﻻ‬‫ و‬،‫ﻄْﺘَﻪ‬‫ﺴ‬‫ ﺑ‬‫ﻻ‬‫ رِزْﻗﺎً ا‬‫ﻻ‬‫ و‬،‫ﺗَﻪ‬‫ﺘَﺮ‬‫ ﺳ‬‫ﻻ‬‫ﺒﺎً ا‬‫ﻴ‬‫ ﻋ‬‫ﻻ‬‫ و‬،‫ﺘَﻪ‬‫ ﺷَﻔَﻴ‬‫ﻻ‬‫ﻘْﻤﺎً ا‬‫ ﺳ‬‫ﻻ‬‫ و‬،‫ﺸَﻔْﺘَﻪ‬‫ ﻛ‬‫ﻻ‬‫ﺑﺎً ا‬‫ﺮ‬‫ ﻛ‬‫ﻻ‬‫ و‬،‫ﺘَﻪ‬‫ﺟ‬‫ﻓَﺮ‬
‫ب‬‫ ر‬‫ﻴﻦ‬‫ آﻣ‬،‫ﻴﻦ‬‫ﻤ‬‫اﺣ‬‫ اﻟﺮ‬‫ﻢ‬‫ﺣ‬‫ر‬‫ﺎ ا‬‫ ﻳ‬،‫ﺎ‬‫ﺘَﻬ‬‫ﻴ‬‫ ﻗَﻀ‬‫ﻻ‬‫ ا‬‫ح‬‫ﻼ‬‫ﺎ ﺻ‬‫ﻴﻬ‬‫ ﻓ‬‫ﻟ‬‫ ﻟَﻚَ رِﺿﺎً و‬‫ﺔً ﻫ‬‫ﺎﺟ‬‫ ﺣ‬‫ﻻ‬‫ و‬،‫ﻓْﺘَﻪ‬‫ﺮ‬‫ ﺻ‬‫ﻻ‬‫ ا‬‫ﻮء‬‫ ﺳ‬‫ﻻ‬‫( و‬‫ـﺘَﻪ‬‫ﻴ‬‫ ﻗَﻀ‬‫ﻻ‬‫ا‬
‫ﻴﻦ‬‫ﺎﻟَﻤ‬‫اﻟْﻌ‬.

“There is no god But Allah, the Great, the Clement. There is no god but Allah, the Lord of the throne of
Grace. All praise is for Allah, the Lord of the worlds. O Allah! I beseech You for all that which is the
cause of Your Mercy, and that which ascertains Your Forgiveness; and benefit from every virtue, and
safety from every sin. O Allah! Leave not any sin for me but that You forgive it, any affliction but that You
remove it, any illness but that You heal it, any defect but that You conceal it, any sustenance but that
You increase it, any fear but that You protect (me) from it, any evil but that You repel it, and any of my
needs in which is Your pleasure and which is beneficial for me, but that You grant it; O Most Merciful!
Grant me my supplication, Lord of the Universe.”44

His Du’a in his Sujud (Prostration)

40. In al-Bihar: Narrated from ‘Abdillah ibn Sinan from Abi ‘Abdillah (as) that when the Noble Prophet (S)
put his face (on the earth) for sujud, he would say:

‫ﻮت‬‫ﻤ‬‫ ﻳ‬‫ﺎً ﻻ‬‫ﻴ‬‫ﺎ ﺣ‬‫ ﻳ‬ِ‫ ذُﻧُﻮ ﺑ‬‫ ﻟ‬‫ﺮ‬‫ ﻓَﺎﻏْﻔ‬،‫ﻠ‬‫ﻤ‬‫ ﻋ‬‫ﻦ‬‫ﻨْﺪِي ﻣ‬‫ ﻋ‬‫ﺟ‬‫ر‬‫ـﺘُﻚَ ا‬‫ﻤ‬‫ﺣ‬‫ر‬‫ و‬ِ‫ ذُﻧُﻮ ﺑ‬‫ﻦ‬‫ ﻣ‬‫ﻊ‬‫ﺳ‬‫و‬‫ﺗُﻚَ ا‬‫ﺮ‬‫ﻐْﻔ‬‫ ﻣ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! Your forgiveness is greater than my sins and I am more hopeful of Your mercy than of my
actions, so forgive my sins O Living who never dies!”45

His Du’a when he wanted to leave (after completing) his Prayer

41. In al-Ja’fariyat: In his narration from Ja’far ibn Muhammad from his fathers from ‘Ali (as), that when
the Holy Prophet (S) wanted to leave (after completing) the prayer, he passed his right hand over his
forehead then said:

‫ﻄَﻦ‬‫ﺎ ﺑ‬‫ﻣ‬‫ﺎ و‬‫ﻨْﻬ‬‫ ﻣ‬‫ﺮ‬‫ﺎ ﻇَﻬ‬‫ ﻣ‬‫ﺘَﻦ‬‫اﻟْﻔ‬‫نَ و‬‫ﺰ‬‫اﻟْﺤ‬‫ و‬‫ﻢ‬‫ﻨﱠﺎ اﻟْﻬ‬‫ ﻋ‬‫ﺐ‬‫ اذْﻫ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ة‬‫ﺎد‬‫اﻟﺸﱠﻬ‬‫ﺐِ و‬‫ اﻟْﻐَﻴ‬‫ﻢ‬‫ﺎﻟ‬‫ ﻋ‬‫ﻧْﺖ‬‫ ا‬‫ﻻ‬‫ ا‬‫ﻟٌﻪ‬‫ ا‬‫ﺪُ ﻻ‬‫ﻤ‬‫ ﻟَﻚَ اﻟْﺤ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! For You is all praise, there is no god but You, Knower of the unseen and the seen. O Allah!
Take away from us all worry, sorrow and trials, both the open and the concealed.”

And he said: There is not one from my Ummah who does this but that Allah (SwT) will give him what he
has asked for.46

Note: Sayyid Ibn Tawus mentions a similar narration in his book Falah al-Sa’il.47

His Du’a after the Prayer

42. In Kanz of al-Karajiki: Narrated from Anas who said: After the prayer, the Holy Prophet (S) would
supplicate, saying:

‫ﻊ‬‫ﺑ‬‫ر‬‫ اﻻ‬‫ء‬‫ﻻ‬‫ﻮ‬‫ ﻫ‬‫ﻦ‬‫ﻮذُ ﺑِﻚَ ﻣ‬‫ﻋ‬‫ ا‬‫ﻧﱠ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﻊ‬‫ﻤ‬‫ﺴ‬‫ ﻳ‬‫ ﻻ‬‫ﺎء‬‫ﻋ‬‫د‬‫ و‬‫ﻊ‬‫ ﺗَﺸْﺒ‬‫ﻧَﻔْﺲٍ ﻻ‬‫ و‬‫ﺨْﺸَﻊ‬‫ ﻳ‬‫ﻗَﻠْﺐٍ ﻻ‬‫ و‬‫ﻨْﻔَﻊ‬‫ ﻳ‬‫ ﻻ‬‫ﻠْﻢ‬‫ ﻋ‬‫ﻦ‬‫ﻮذُ ﺑِﻚَ ﻣ‬‫ﻋ‬‫ ا‬ّ‫ﻧ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! I seek refuge with You from the knowledge that does not benefit, and the heart that does not
fear (You), and the soul that does not become satisfied, and the supplication that is not heard. O Allah! I
seek refuge with You from these four things.”48

His Salah and Du’a at the beginning of the New Year

43. From Sayyid Ibn Tawus in al-Iqbal: Narrated from Muhammad ibn al-Fudhayl al-Sayrafi who said: It
was narrated to us from ‘Ali ibn Musa al-Rid’a from his father, from his grandfather, from his fathers (as),
who said: On the first day of Muharram, the Holy Prophet (S) would offer two rak’ahs after which he
would raise his hands and supplicate thrice with the following supplication:

‫ة‬‫ﺎر‬‫ﻣ‬‫ اﻟﻨﱠﻔْﺲِ اﻻ‬‫ﺬِه‬‫ ﻫ‬‫ﻠـ‬‫ةَ ﻋ‬‫اﻟْﻘُﻮ‬‫ و‬،ِ‫ﻄَﺎن‬‫ اﻟﺸﱠﻴ‬‫ﻦ‬‫ﺔَ ﻣ‬‫ﻤ‬‫ﺼ‬‫ﺎ اﻟْﻌ‬‫ﻴﻬ‬‫ﻟُﻚَ ﻓ‬‫ﺎ‬‫ﺳ‬‫ ﻓَﺎ‬،ٌ‫ﺪِﻳﺪَة‬‫ﻨَﺔٌ ﺟ‬‫ ﺳ‬‫ﺬِه‬‫ﻫ‬‫ و‬،‫ اﻟْﻘَﺪِﻳـﻢ‬‫ﻟٌﻪ‬‫ اﻻ‬‫ﻧْﺖ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
َ‫ة‬‫ﻴﺮ‬‫ ذَﺧ‬‫ ﻻ‬‫ﻦ‬‫ةَ ﻣ‬‫ﻴﺮ‬‫ﺎ ذَﺧ‬‫ ﻳ‬،‫ ﻟَﻪ‬‫ﺎد‬‫ﻤ‬‫ ﻋ‬‫ ﻻ‬‫ﻦ‬‫ ﻣ‬‫ﺎد‬‫ﻤ‬‫ﺎ ﻋ‬‫ ﻳ‬،‫ام‬‫ﺮ‬‫ﻛ‬‫اﻻ‬‫لِ و‬‫ﻼ‬‫ﺎ ذَااﻟْﺠ‬‫ ﻳ‬،‫ﺮِﻳـﻢ‬‫ﺎ ﻛ‬‫ ﻳ‬،َ‫ﻚ‬‫ﻟَﻴ‬‫ ا‬‫ﻨ‬‫ِﺑ‬‫ﻘَﺮ‬‫ﺎ ﻳ‬‫ ﺑِﻤ‬‫ﻐَﺎل‬‫ﺷْﺘ‬‫اﻻ‬‫ و‬،‫ﻮء‬‫ﺑِﺎﻟﺴ‬
‫ﺎ‬‫ ﻳ‬‫ء‬‫ﻼ‬‫ اﻟْﺒ‬‫ﻦ‬‫ﺴ‬‫ﺎ ﺣ‬‫ ﻳ‬،‫ ﻟَﻪ‬‫ﻨْﺰ‬‫ ﻛ‬‫ ﻻ‬‫ﻦ‬‫ ﻣ‬‫ﻨْﺰ‬‫ﺎ ﻛ‬‫ ﻳ‬،‫ﻨَﺪَ ﻟَﻪ‬‫ ﺳ‬‫ ﻻ‬‫ﻦ‬‫ﻨَﺪَ ﻣ‬‫ﺎ ﺳ‬‫ ﻳ‬،‫ ﻟَﻪ‬‫ﺎث‬‫ﻴ‬‫ ﻏ‬‫ ﻻ‬‫ﻦ‬‫ ﻣ‬‫ﺎث‬‫ﻴ‬‫ﺎ ﻏ‬‫ ﻳ‬،‫زَ ﻟَﻪ‬‫ﺮ‬‫ ﺣ‬‫ ﻻ‬‫ﻦ‬‫زَ ﻣ‬‫ﺮ‬‫ﺎ ﺣ‬‫ ﻳ‬،‫ﻟَﻪ‬
‫ اﻟﱠﺬِي‬‫ﻧْﺖ‬‫ ا‬،‫ﻦ‬‫ﺴ‬‫ﺤ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ﻞ‬‫ﻔْﻀ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ﻞ‬‫ﻤ‬‫ﺠ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ﻢ‬‫ﻨْﻌ‬‫ﺎ ﻣ‬‫ ﻳ‬،ْ‫ﻠ‬‫ اﻟْﻬ‬ِ‫ﻨْﺠ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ﻗ‬‫ﺬَ اﻟْﻐَﺮ‬‫ﻨْﻘ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ـﻔَﺎء‬‫ﻌ‬‫ اﻟﻀ‬‫ﺰ‬‫ﺎ ﻋ‬‫ ﻳ‬،‫ﺎء‬‫ﺟ‬‫ اﻟﺮ‬‫ﻴﻢ‬‫ﻈ‬‫ﻋ‬
.َ‫ ﺷَﺮِﻳﻚَ ﻟَﻚ‬‫ ﻻ‬‫ﻪ‬‫ﺎ اﻟ‬‫ ﻳ‬،ِ‫ﺮ‬‫ اﻟﺸﱠﺠ‬‫ﻴﻒ‬‫ﻔ‬‫ وﺣ‬،‫ﺎء‬‫ اﻟْﻤ‬‫وِي‬‫د‬‫ و‬،ِ‫ﺲ‬‫ﺎعُ اﻟﺸﱠﻤ‬‫ﺷُﻌ‬‫ و‬،ِ‫ﺮ‬‫ اﻟْﻘَﻤ‬‫ء‬‫ﻮ‬‫ﺿ‬‫ و‬،ِ‫ﺎر‬‫ اﻟﻨﱠﻬ‬‫ﻧُﻮر‬‫ و‬،‫ اﻟﻠﱠﻴﻞ‬‫اد‬‫ﻮ‬‫ﺪَ ﻟَﻚَ ﺳ‬‫ﺠ‬‫ﺳ‬
ِ‫ش‬‫ﺮ‬‫ اﻟْﻌ‬‫ب‬‫ ر‬‫ﻮ‬‫ﻫ‬‫ و‬‫ﻠْﺖ‬‫ﻛ‬‫ ﺗَﻮ‬‫ﻪ‬‫ﻠَﻴ‬‫ ﻋ‬‫ﻮ‬‫ ﻫ‬‫ﻻ‬‫ ا‬‫ﻟٌﻪ‬‫ ا‬‫ ﻻ‬‫ﻪ‬‫ اﻟ‬ِ‫ﺒ‬‫ﺴ‬‫ ﺣ‬،َ‫ﻮن‬‫ﻠَﻤ‬‫ﻌ‬‫ ﻳ‬‫ﺎ ﻻ‬‫ ﻟَﻨَﺎ ﻣ‬‫ﺮ‬‫اﻏْﻔ‬‫ و‬،َ‫ﻈُﻨﱡﻮن‬‫ﺎ ﻳ‬‫ﻤ‬‫ﺮاً ﻣ‬‫ﻠْﻨَﺎ ﺧَﻴ‬‫ﻌ‬‫ اﺟ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
‫ﻧْﺖ‬‫ﻧﱠﻚَ ا‬‫ﺔً ا‬‫ﻤ‬‫ﺣ‬‫ ﻟَﺪُﻧْﻚَ ر‬‫ﻦ‬‫ ﻟَﻨَﺎ ﻣ‬‫ﺐ‬‫ﻫ‬‫ﻨَﺎ و‬‫ ﺗُﺰِغْ ﻗُﻠُﻮ ﺑ‬‫ﻨَﺎ ﻻ‬‫ﺑ‬‫ ر‬،ِ‫ﺎب‬‫ﻟْﺒ‬‫وﻟُﻮ اﻻ‬‫ ا‬‫ﻻ‬‫ ا‬‫ﺮ‬‫ﺬﱠﻛ‬‫ﺎ ﻳ‬‫ﻣ‬‫ و‬،‫ﻨَﺎ‬ِ‫ﺑ‬‫ﻨْﺪِ ر‬‫ ﻋ‬‫ﻦ‬‫ ﻣ‬‫ﻞ‬‫ ﻛ‬،‫ﻨﱠﺎ ﺑِﻪ‬‫ آﻣ‬،‫ﻴﻢ‬‫ﻈ‬‫اﻟْﻌ‬
‫ﺎب‬‫ﻫ‬‫اﻟْﻮ‬.
“O Allah! You are the Eternal Lord, and this is a new year, so I ask that You grant me protection from
Shaitan, and control over this voluptuous self that incites towards evil, and being occupied in that which
would bring me closer to You, O Most Kind! O Lord of Might and Majesty! O Supporter of the one who
has no supporter, O Protector of the one who has no protector, O Guardian of the one who has no
guardian, O Helper of the one who has no helper, O Assister of the one who has no assister, O
Reinforcement of the one who has no reinforcement, O Granter of gracious gifts, O Source of great
hope, O Esteem of the weak, O Rescuer of the drowning, O Savior of the devastated, O Benefactor, O
Beautifier, O Granter of excellence, O Bestower; You are the One to whom prostrate the darkness of
night and the light of day, the brightness of the moon and rays of the sun, the sound of (gushing) water
and the rustling of the trees; O Allah! You have no partner. O Allah! Make us the best of what they
conjecture (about us) and forgive us that which they do not know (of our faults). Allah is enough for me –
there is no god but He; in Him do I trust and He is the Lord of the Exalted Throne. We believe in it -
everything is from our Lord, and none takes admonition except those who possess intellect. Our Lord!
Make not our hearts deviate and bestow Your mercy on us, indeed You are All-Munificent.”49

His Du’a on the night of Fifteenth of Sha’ban

44. From Sayyid ibn Tawus in al-Iqbal: Among the actions to be performed on the eve of the fifteenth of
Sha’ban are ... and the Holy Prophet (S) used to supplicate on this night and say:

ُ‫ﻮن‬‫ﻬ‬‫ﺎ ﻳ‬‫ ﻣ‬‫ﻴﻦ‬‫ﻘ‬‫ اﻟْﻴ‬‫ﻦ‬‫ﻣ‬‫ و‬،َ‫اﻧَﻚ‬‫ﻮ‬‫ رِﺿ‬‫ﻐُﻨَﺎ ﺑِﻪ‬ّ‫ﺎ ﺗُﺒِﻠ‬‫ﻚَ ﻣ‬‫ﺘ‬‫ ﻃَﺎﻋ‬‫ﻦ‬‫ﻣ‬‫ و‬،َ‫ﻚ‬‫ﺘ‬‫ﻴ‬‫ﺼ‬‫ﻌ‬‫ ﻣ‬‫ﻦ‬‫ﻴ‬‫ﺑ‬‫ﻨَﻨَﺎ و‬‫ﻴ‬‫ ﺑ‬‫ﻮل‬‫ﺤ‬‫ﺎ ﻳ‬‫ﻚَ ﻣ‬‫ﺘ‬‫ ﺧَﺸْﻴ‬‫ﻦ‬‫ ﻟَﻨَﺎ ﻣ‬‫ﻢ‬‫ اﻗْﺴ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
‫ﻠـ‬‫ﻧَﺎ ﻋ‬‫ ﺛَﺎر‬‫ﻞ‬‫ﻌ‬‫اﺟ‬‫ و‬،‫ﻨﱠﺎ‬‫ ﻣ‬‫ارِث‬‫ اﻟْﻮ‬‫ﻠْﻪ‬‫ﻌ‬‫اﺟ‬‫ و‬،‫ـﺘَﻨَﺎ‬‫ﻴ‬‫ـﻴ‬‫ﺣ‬‫ﺎ ا‬‫ﻨَﺎ ﻣ‬‫ﺗ‬‫ﻗُﻮ‬‫ﺎرِﻧَﺎ و‬‫ﺼ‬‫ﺑ‬‫ا‬‫ﻨَﺎ و‬‫ﺎﻋ‬‫ﻤ‬‫ﺳ‬‫ﻨَﺎ ﺑِﺎ‬‫ّﻌ‬‫ﺘ‬‫ ﻣ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﺎ‬‫ﺎتِ اﻟﺪﱡﻧْـﻴ‬‫ﻴﺒ‬‫ﺼ‬‫ ﻣ‬‫ﻨَﺎ ﺑِﻪ‬‫ﻠَﻴ‬‫ﻋ‬
‫ﻻ‬‫ و‬،‫ﻨَﺎ‬‫ﻠْﻤ‬‫ﻠَﻎَ ﻋ‬‫ﺒ‬‫ ﻣ‬‫ﻻ‬‫ و‬،‫ـﻨَﺎ‬‫ﻤ‬‫ ﻫ‬‫ـﺮ‬‫ﺒ‬‫ﻛ‬‫ﺎ ا‬‫ اﻟﺪﱡﻧْﻴ‬‫ﻞ‬‫ﻌ‬‫ ﺗَﺠ‬‫ﻻ‬‫ و‬،‫ﻨَﺎ‬‫ﻨ‬‫ دِﻳ‬‫ﺘَﻨَﺎ ﻓ‬‫ﻴﺒ‬‫ﺼ‬‫ ﻣ‬‫ﻞ‬‫ﻌ‬‫ ﺗَﺠ‬‫ﻻ‬‫ و‬،‫اﻧَﺎ‬‫ﺎد‬‫ ﻋ‬‫ﻦ‬‫ ﻣ‬‫ﻠـ‬‫ﻧَﺎ ﻋ‬‫ﺮ‬‫اﻧْﺼ‬‫ و‬،‫ﻨَﺎ‬‫ ﻇَﻠَﻤ‬‫ﻦ‬‫ﻣ‬
‫ﻴﻦ‬‫ﻤ‬‫اﺣ‬‫ اﻟﺮ‬‫ﻢ‬‫ﺣ‬‫ر‬‫ﺎ ا‬‫ﻚَ ﻳ‬‫ﺘ‬‫ﻤ‬‫ﺣ‬‫ ﺑِﺮ‬،‫ﻨَﺎ‬‫ﻤ‬‫ﺣ‬‫ﺮ‬‫ ﻳ‬‫ ﻻ‬‫ﻦ‬‫ﻨَﺎ ﻣ‬‫ﻠَﻴ‬‫ّﻂْ ﻋ‬‫ﻠ‬‫ﺗُﺴ‬.

“O Allah! Grant us as much fear of You as would prevent us from Your disobedience, and as much
obedience as would make us attain Your pleasure, and as much certainty as would make bearable for
us the tribulations of this world. O Allah! Grant us the use of our hearing, sight and strength in the life
You have given us, and let it remain with us until we die, and avenge those who have oppressed us, and
help us against those who have become our enemies, and do not keep tribulations for us in our religion,
and do not make this world our greatest concern, nor the limit of our knowledge, and do not make
sovereign upon us one who has no mercy on us, by Your Mercy O Most Merciful of mercifuls.”50

45. In al-Iqbal: In the narration from his grandfather Abi Ja’far al-Tusi, from one of the Noble Prophet’s
wives who said: “On the night when the Prophet (S) was with me, he gently withdrew from my bedcover
(so as not to wake me) but I noticed it. I began feeling the jealousy that is felt by women and thought
that he was in the room of another one of his wives but when I came upon him, he was like a garment
that had fallen on the ground, prostrating, with the tip of his toes (placed on the ground), and saying:
 ‫ ﻟ‬‫ﺮ‬‫اﻏْﻔ‬‫ و‬‫ﺋ‬‫ﻼ‬‫ﺘَﻬِﺪْ ﺑ‬‫ ﺗَﺠ‬‫ﻻ‬‫ و‬‫ﻤ‬‫ ﺟِﺴ‬‫ﺮ‬ِ‫ ﺗُﻐَﻴ‬‫ﻻ‬‫ و‬‫ﻤ‬‫ﺳ‬‫ ا‬‫ﺪِّل‬‫ ﺗُﺒ‬‫ﺘَﺠِﻴﺮاً ﻓَﻼ‬‫ﺴ‬‫ﻔﺎً ﻣ‬‫ﻴﺮاً ﺧَﺎﺋ‬‫ﻚَ ﻓَﻘ‬‫ﻟَﻴ‬‫ ا‬‫ﺖ‬‫ﺤ‬‫ـﺒ‬‫ﺻ‬‫ا‬.

“I come to You as a beggar, fearful, seeking refuge, so do not change my status, and do not alter my
body, and do not make severe my tribulations, and forgive me.”

Then he raised his head and then prostrated again and I heard him say:

‫ ﻟ‬‫ﺮ‬‫ﻏْﻔ‬‫ ا‬‫ﻴﻢ‬‫ﻈ‬‫ ﻋ‬‫ﻞ‬‫ ﻟ‬‫ ﺗُﺮﺟ‬‫ﻴﻢ‬‫ﻈ‬‫ﺎ ﻋ‬‫ ﻳ‬،‫ ﻧَﻔْﺴ‬‫ﻠـ‬‫ ﻋ‬‫ﺖ‬‫ﻨَﻴ‬‫ﺎ ﺟ‬‫ ﺑِﻤ‬‫ﺪَاي‬‫ ﻳ‬‫ﺬِه‬‫ ﻫ‬.‫ادِي‬‫ﻚَ ﻓُﻮ‬‫ ﺑِﺬٌﻟ‬‫ﻦ‬‫آﻣ‬‫ و‬‫ﺎﻟ‬‫ـﻴ‬‫ﺧ‬‫ادِي و‬‫ﻮ‬‫ﺪَ ﻟَﻚَ ﺳ‬‫ﺠ‬‫ﺳ‬
‫ﻴﻢ‬‫ﻈ‬‫ اﻟْﻌ‬‫ﻻ‬‫ ا‬‫ﻴﻢ‬‫ﻈ‬‫ اﻟْﻌ‬‫ اﻟﺬﱠﻧْﺐ‬‫ﺮ‬‫ﻐْﻔ‬‫ ﻳ‬‫ ﻻ‬‫ﻧﱠﻪ‬‫ ﻓَﺎ‬‫ﻴﻢ‬‫ﻈ‬‫ اﻟْﻌ‬ِ‫ذَﻧْﺒ‬.

“My body and mind have prostrated to You, and by this has my heart gained faith. These are my hands
with which I have oppressed my soul, O Greatest upon whom is the greatest hope, forgive my greatest
sin, for none forgives the greatest sin but the Greatest.”

Then he raised his head and prostrated for the third time and I heard him say:

‫ﺖ‬‫ﺛْـﻨَﻴ‬‫ﺎ ا‬‫ﻤ‬‫ ﻛ‬‫ﻧْﺖ‬‫ ا‬،َ‫ﻨْﻚ‬‫ﻮذُ ﺑِﻚَ ﻣ‬‫ﻋ‬‫ا‬‫ و‬،َ‫ﻚ‬‫ﺘ‬‫ﻘُﻮ ﺑ‬‫ ﻋ‬‫ﻦ‬‫ﻚَ ﻣ‬‫ﺎﻓَﺎﺗ‬‫ﻌ‬‫ﻮذُ ﺑِﻤ‬‫ﻋ‬‫ا‬‫ و‬،َ‫ﻚ‬‫ﺨَﻄ‬‫ ﺳ‬‫ﻦ‬‫ﺎكَ ﻣ‬‫ﻮذُ ﺑِﺮِﺿ‬‫ﻋ‬‫ا‬‫ و‬،َ‫ﻘَﺎﺑِﻚ‬‫ ﻋ‬‫ﻦ‬‫ﻔْﻮِكَ ﻣ‬‫ﻮذُ ﺑِﻌ‬‫ﻋ‬‫ا‬
َ‫ﻠُﻮن‬‫ اﻟْﻘَﺎﺋ‬‫ﻘُﻮل‬‫ﺎ ﻳ‬‫ ﻣ‬‫ق‬‫ﻓَﻮ‬‫ﻚَ و‬‫ ﻧَﻔْﺴ‬‫ﻠـ‬‫ﻋ‬.

“I seek refuge in Your forgiveness from Your chastisement, and I seek refuge in Your grace from Your
punishment, and I seek refuge in You from You; You are as You have described Yourself and above
what the speakers speak.”

Then he raised his head and prostrated once more for the fourth time and said:

‫ﻴﻦ‬‫ﻟ‬‫و‬‫ اﻻ‬‫ﺮ‬‫ﻣ‬‫ ا‬‫ ﺑِﻪ‬‫ﻠُﺢ‬‫ﺻ‬‫ و‬،‫ﺎت‬‫ اﻟﻈﱡﻠُﻤ‬‫ ﺑِﻪ‬‫ﺖ‬‫ﻗَﺸَﻌ‬‫ و‬،‫ض‬‫ر‬‫اﻻ‬‫ و‬‫ات‬‫ﻮ‬‫ﻤ‬‫ اﻟﺴ‬‫ ﻟَﻪ‬‫ﻗَﺖ‬‫ﺷْﺮ‬‫ﻬِﻚَ اﻟﱠﺬِي ا‬‫ﺟ‬‫ﻮذُ ﺑِﻨُﻮرِ و‬‫ﻋ‬‫ ا‬ّ‫ﻧ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
‫ﻴﻊ‬‫ﻤ‬‫ﺟ‬‫ﻚَ و‬‫ﺘ‬‫ﻴ‬‫ﺎﻓ‬‫ ﻋ‬‫ﻮِﻳﻞ‬‫ﺗَﺤ‬‫ﻚَ و‬‫ﺘ‬‫ﻘْﻤ‬‫ ﻧ‬‫ة‬‫ﺎ‬‫ﻓَﺠ‬‫ﻚَ و‬‫ﺘ‬‫ﻤ‬‫ﻌ‬‫الِ ﻧ‬‫ زَو‬‫ﻦ‬‫ﻮذُ ﻣ‬‫ﻋ‬‫ ا‬.َ‫ﺨَﻄُﻚ‬‫ ﺳ‬َ‫ﻠ‬‫ ﻋ‬‫ﻨْﺰِل‬‫ ﻳ‬‫و‬‫ﻚَ ا‬‫ـﺒ‬‫ ﻏَﻀ‬َ‫ﻠ‬‫ ﻋ‬‫ﻞ‬‫ﺤ‬‫نْ ﻳ‬‫ ا‬،‫ﺮِﻳﻦ‬‫اﻵﺧ‬‫و‬
َ‫ ﺑِﻚ‬‫ﻻ‬‫ةَ ا‬‫ ﻗُﻮ‬‫ﻻ‬‫ و‬‫ل‬‫ﻮ‬‫ ﺣ‬‫ﻻ‬‫ و‬‫ﺖ‬‫ﺘَﻄَﻌ‬‫ﺎ اﺳ‬‫ﻴﻤ‬‫ ﻓ‬‫ﺘْﺒـ‬‫ ﻟَﻚَ اﻟْﻌ‬.َ‫ﻚ‬‫ﺨَﻄ‬‫ﺳ‬.

“O Allah! I seek refuge with the light of Your presence by which the heavens and the earth radiate, and
by which the darkness dispels, and through which the affairs of the first and last improve; and (I seek
refuge) from Your anger covering me and Your wrath coming upon me. I seek refuge from the reduction
of Your bounties, and the suddenness of Your retribution, and the cessation of the well-being You have
granted, and all Your displeasure. You admonish me for what I have the ability to perform and there is
no power or might but by Your will.”

She continued: “When I saw this from him, I left him and proceeded towards home as a feeling of
restlessness came upon me. Then the Holy Prophet (S) followed me and said: “Why are you uneasy?” I
said: “I was with you O Prophet of Allah.” He said: “Do you know what night this is? This is the night of
the middle of Sha’ban. In it is the actions determined, and the sustenance divided, and the life spans
fixed; and Allah forgives all but the polytheist or the open enemy, or one who has severed ties with his
close family, or the one who consumes intoxicants, or the one who insists on sinning, or the (frolicsome)
poet or fortune-teller.”51

Note: This has also been narrated in al-Iqbal from his grandfather Abi Ja’far al-Tusi from Hammad from
Aban from Abi ‘Abdillah (as) in a hadith similar to this one but in which the supplication differs completely
from the supplication in this hadith.52 Al-Zamakhshari also narrates this in al-Fa’iq without mentioning
the supplications.53

His Du’a upon seeing the New-Moon

46. From Shaykh Tusi in al-Amali: Narrated from Muhammad ibn Hanafaiyya from ‘Ali (as) who said:
When the Holy Prophet (S) looked at the new-moon, he would raise his hands and say:

‫ﻪ‬‫ﻚَ اﻟ‬‫ﺑ‬‫ر‬‫ و‬ِ‫ﺑ‬‫ ر‬‫م‬‫ﻼ‬‫ﺳ‬‫ اﻻ‬‫ و‬‫ﺔ‬‫ﻣ‬‫ﻼ‬‫ اﻟﺴ‬‫ﺎنِ و‬‫ﻳـﻤ‬‫ اﻻ‬‫ و‬‫ﻦ‬‫ﻣ‬‫ﻨَﺎ ﺑِﺎﻻ‬‫ﻠَﻴ‬‫ ﻋ‬‫ﻠﱠﻪ‬‫ﻫ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬،‫ﻪ‬‫ اﻟ‬‫ﻢ‬‫ﺑِﺴ‬.

“In the name of Allah. O Allah! Make it come upon us with harmony and faith, peace and submission (to
You). My Lord and your Lord is Allah.”54

Note: There are many similar narrations.55

His Du’a upon seeing the New-Moon of the month of Ramadhan

47. From Sayyid ibn Tawus in the section on the actions to be performed in the month of Ramad’an:
From Muhammad ibn Hanafiyya from Amir al-Mu’minin (as) who said: When the Holy Prophet (S) saw
the new-moon of the month of Ramad’an, he turned his face towards the Qiblah and said:

‫ة‬‫ﻼ‬‫ اﻟﺼ‬‫ﻠـ‬‫نِ ﻋ‬‫ﻮ‬‫اﻟْﻌ‬‫ و‬،‫ﻘَﺎم‬‫ﺳ‬‫ اﻻ‬‫دِﻓَﺎع‬‫ و‬،‫ﻠﱠﻠَﺔ‬‫ﺠ‬‫ اﻟْﻤ‬‫ﻴﺔ‬‫ﺎﻓ‬‫اﻟْﻌ‬‫ و‬،‫م‬‫ﻼ‬‫ﺳ‬‫اﻻ‬‫ و‬‫ﺔ‬‫ﻣ‬‫ﻼ‬‫اﻟﺴ‬‫ﺎنِ و‬‫ﻳـﻤ‬‫اﻻ‬‫ و‬‫ﻦ‬‫ﻣ‬‫ﻨَﺎ ﺑِﺎﻻ‬‫ﻠَﻴ‬‫ ﻋ‬‫ﻠﱠﻪ‬‫ﻫ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
ْ‫ﻗَﺪ‬‫ﺎنَ و‬‫ﻀ‬‫ﻣ‬‫ ر‬‫ﺮ‬‫ﻨﱠﺎ ﺷَﻬ‬‫ ﻋ‬‫ﻨْﻘَﻀ‬‫ ﻳ‬ّ‫ﺘ‬‫ ﺣ‬،‫ﻴﻪ‬‫ﻨَﺎ ﻓ‬‫ﻤ‬ّ‫ﻠ‬‫ﺳ‬‫ و‬،‫ﻨﱠﺎ‬‫ ﻣ‬‫ﻪ‬‫ﻤ‬ّ‫ﻠ‬‫ﺗُﺴ‬‫ و‬،َ‫ﺎن‬‫ﻀ‬‫ﻣ‬‫ﺮِ ر‬‫ﺸَﻬ‬‫ـﻨَﺎ ﻟ‬‫ﻤ‬ّ‫ﻠ‬‫ ﺳ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.ِ‫آن‬‫ اﻟْﻘُﺮ‬‫ة‬‫و‬‫ّﻼ‬‫ﺗ‬‫ و‬‫ﺎم‬‫ﻴ‬‫اﻟﺼ‬‫و‬
‫ﺘَﻨَﺎ‬‫ﻤ‬‫ﺣ‬‫ر‬‫ ﻟَﻨَﺎ و‬‫ت‬‫ﻏَﻔَﺮ‬‫ﻨﱠﺎ و‬‫ ﻋ‬‫ت‬‫ﻔَﻮ‬‫ﻋ‬.

“O Allah! Make it come upon us with harmony and faith, peace and submission, well-being and
protection from maladies, and help in prayer and fasting‫ و‬and reciting the Qur’an. O Allah! Make us turn
to the month of Ramad’an and make it receive us, and make us submissive in it, until the month of
Ramad’an ends while You have pardoned and forgiven us and had mercy on us.”56
His Daily Dhikr

48. In al-Kafi: Narrated from Abi al-Hasan al-Anbari from Abi ‘Abdillah (as) who said: The Holy Prophet
(S) used to praise Allah three hundred and sixty times a day, the (same as the) number of canals in the
body, saying:

ٍ‫ﺎل‬‫ ﺣ‬‫ﻞ‬‫ ﻛ‬‫ﻠـ‬‫ﻴﺮاً ﻋ‬‫ـﺜ‬‫ ﻛ‬‫ﻴﻦ‬‫ﺎﻟَﻤ‬‫ِ اﻟْﻌ‬‫ب‬‫ ر‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫ﻟْﺤ‬‫ا‬.

“Many praises be to Allah – Lord of the Universe - in all conditions.”57

49. Also: Narrated from Ya’qub ibn Shu’aib who said: I heard Aba ‘Abdillah (as) saying: The Noble
Prophet (S) said: Verily there are three hundred and sixty canals in the human body, out of which a
hundred and eighty are flowing and a hundred and eighty are stationary. If the flowing canal becomes
stationary, it does not grow and it the stationary canal begins to flow, it does not grow. And the Holy
Prophet (S) said:

ٍ‫ﺎل‬‫ ﺣ‬‫ﻞ‬‫ ﻛ‬‫ﻠـ‬‫ﻴﺮاً ﻋ‬‫ﺜ‬‫ ﻛ‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫ﻟْﺤ‬‫ا‬.

“Many praises be to Allah in all conditions.”

...three hundred and sixty times when he woke up in the morning and (again) when night fell.58

50. From Shaykh Tusi in al-Majalis and al-Akhbar: Narrated from Sariyya ibn Ya’qub from his father,
from al-Sadiq, from his fathers (as) in a hadith: When the Holy Prophet (S) woke up in the morning, as
the sun rose, he would say:

ٍ‫ﺎل‬‫ ﺣ‬‫ﻞ‬‫ ﻛ‬‫ﻠـ‬‫ِﺒﺎً ﻋ‬‫ﻴﺮاً ﻃَﻴ‬‫ـﺜ‬‫ ﻛ‬‫ﻴﻦ‬‫ﺎﻟَﻤ‬‫ِ اﻟْﻌ‬‫ب‬‫ ر‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫ﻟْﺤ‬‫ا‬.

“Many good praises be to Allah - Lord of the Universe, in all conditions.”

And he would express his gratitude (to Him) three hundred and sixty times.59

His Dhikr in the Morning and Evening

51. From al-Qutb al-Rawandi: It is narrated that when ‘Ali ibn al-Husayn (as) was taken to Yazid, he
wanted to kill him so he made the Imam stand in front of him and spoke to him, trying to get a response
that would give him an excuse to kill him. And the Imam (as) would answer him, and while he spoke he
had small prayer-beads60 in his hand which he was turning with his fingers as he was speaking. So
Yazid said to him: “I am speaking to you and you are replying me while turning the prayer-beads in your
hand with your fingers, so how is that permissible?” He (as) said: “My father narrated to me from my
grandfather that when he had finished praying the morning prayer he would not talk until he had taken
his prayer-beads in his hand and said:

‫ﺘ‬‫ﺤ‬‫ﺒ‬‫ ﺳ‬‫ ﺑِﻪ‬‫ﺮ‬‫دِﻳ‬‫ﺎ ا‬‫ﺪَدِ ﻣ‬‫ﻠُﻚَ ﺑِﻌ‬ّ‫ﻠ‬‫ﻫ‬‫ا‬‫ﺪُكَ و‬‫ﻤ‬‫ﺣ‬‫ا‬‫ِﺪُكَ و‬‫ﺠ‬‫ﻣ‬‫ا‬‫ﻚَ و‬‫ِﺤ‬‫ﺒ‬‫ﺳ‬‫ ا‬‫ﺖ‬‫ﺤ‬‫ﺒ‬‫ﺻ‬‫ ا‬ّ‫ﻧ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! I start my day by praising and glorifying You as many times as I have turned my prayer-
beads.”

...and he would take the prayer-beads and start to turn them as he spoke whatever he wished to speak,
other than reciting dhikr, and he said that turning the prayer-beads would be counted (as recitation of
dhikr) and would act as a protection until he retired to his bed (at night) and when he retired to his bed,
he would say something similar to what he had said (in the morning) and would place his prayer-beads
under his pillow and it would thus be counted (as dhikr) from one time to another – so I did this to follow
in the footsteps of my grandfather.” Yazid said – repeating time and again: “None from among you do I
address but that he replies me with that by which his success is seen,” and he withdrew from his
intention to kill him and ordered that he be unshackled.61

Note: It is apparent from this narration that by ‘grandfather’ he meant the Holy Prophet (S)

His remedy for Headache

52. In Tibb al-A’immah: From Ahmad ibn Ziyad from Fadhalah from Isma’il ibn Ziyad from Abi ‘Abdillah
(as) who said: Whenever the Holy Prophet (S) was afflicted with sluggishness or a headache, he would
extend his hands and recite Surah al-Fatihah and the Mu’awwadhatayn62 and he would be relieved
from that which afflicted him.63

His seeking protection from fever and other ailments

53. In Da’awat al-Rawandi: The Noble Prophet (S) would seek protection from fever and pains by
saying:

ِ‫ِ اﻟﻨﱠﺎر‬‫ﺮ‬‫ِ ﺣ‬‫ ﺷَﺮ‬‫ﻦ‬‫ﻣ‬‫ﺎرٍ و‬‫قٍ ﻧَﻌ‬‫ﺮ‬‫ِ ﻋ‬‫ ﺷَﺮ‬‫ﻦ‬‫ﻮذُ ﺑِﻚَ ﻣ‬‫ﻋ‬‫ ا‬ّ‫ﻧ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! I seek refuge with You from the harm of a gushing blood-vessel and from the evil of the fire of
hell.”64
His invocation for protection from fever

54. From Tibb al-A’immah: Narrated from ‘Amr Dhi Qurrah and Tha’labah al-Jammal who said: We
heard Amir al-Mu’minin (as) saying: A severe fever came upon the Holy Prophet (S) so Jibra’il came to
him and recited the following invocation:

.‫ﻴﻢ‬‫ﺣ‬‫ اﻟﺮ‬‫ﻦ‬‫ﻤ‬‫ﺣ‬‫ اﻟﺮ‬‫ﻪ‬‫ اﻟ‬‫ﻢ‬‫ ﺑِﺴ‬.َ‫ﻴﻚ‬ّ‫ﻨ‬‫ﺎ ﻓَﻠْﺘُﻬ‬‫ ﺧُﺬْﻫ‬‫ﻪ‬‫ اﻟ‬‫ﻢ‬‫ ﺑِﺴ‬،َ‫ﻴﻚ‬‫ ﺷَﺎﻓ‬‫ﻪ‬‫اﻟ‬‫ و‬،َ‫ذِﻳﻚ‬‫ﻮ‬‫ ﻳ‬‫اء‬‫ د‬‫ﻞ‬‫ ﻛ‬‫ﻦ‬‫ﻴﻚَ ﻣ‬‫ﺷْﻔ‬‫ ا‬‫ﻪ‬‫ اﻟ‬‫ﻢ‬‫ ﺑِﺴ‬،َ‫ﻴﻚ‬‫ﻗ‬‫ر‬‫ ا‬‫ﻪ‬‫ اﻟ‬‫ﻢ‬‫ﺑِﺴ‬
‫ﻞ‬‫ﺟ‬‫و‬‫ﺰ‬‫ ﻋ‬‫ﻪ‬‫ذْنِ اﻟ‬‫نﱠ ﺑِﺎ‬‫ا‬‫ﺮ‬‫ ﻟَﺘَﺒ‬،‫ﻴﻢ‬‫ﻈ‬‫ﻮنَ ﻋ‬‫ﻠَﻤ‬‫ ﺗَﻌ‬‫ ﻟَﻮ‬‫ﻢ‬‫ ﻟَﻘَﺴ‬‫ﻧﱠﻪ‬‫ا‬‫ و‬،‫ﻮم‬‫ اﻟﻨﱡﺠ‬‫ﻊ‬‫اﻗ‬‫ﻮ‬‫ ﺑِﻤ‬‫ﻢ‬‫ﻗْﺴ‬‫ ا‬‫ﻻ‬‫و‬.

“In the name of Allah - I invoke (for) you. In the name of Allah - I cure you of every ailment that afflicts
you and Allah is your Healer. In the name of Allah - take it as it brings you well-being. In the name of
Allah the Compassionate the Merciful. I swear by the setting of the stars. And that is indeed a mighty
adjuration if you but knew. You will surely recover by the will of Allah the Almighty.”

Then the Prophet (S) stood up (cured) from that which had tied him down and he said: “O Jibra’il! This is
indeed a great invocation!” He replied: “It is from a treasure in the seven heavens.”65

His invocation for protection from magic

55. In al-Bihar: From Ibn ‘Abbas who said: Lubaid ibn A’sam cast a spell on the Prophet (S) and then
put it in the well belonging to Bani Zurayq. So the Prophet (S) fell ill and while he was asleep two angels
came to him, one sat next to his head while the other next to his legs and they informed him of this
(magic) and said: “The spell is in the well of Dharwan, inside a spadix of a palm tree under a rock at the
bottom of the well.” As the Prophet (S) woke up and send ‘Ali (as), Zubayr and ‘Ammar (to remove the
spell). They removed the water from the well and raised the rock and removed the spadix. In it were a
few hairs of the Holy Prophet (S) along with some broken teeth from his comb, which had been tied in
eleven knots with a needle. Then these two Surahs were revealed. The Holy Prophet (S) started reciting
the two Surahs and with the recitation of each ayah, one of the knots opened up, and after all the knots
were undone, the Prophet (S) looked like someone who had just had a huge burden lifted from him, and
Jibra’il started saying:

َ‫ﻴﻚ‬‫ﺸْﻔ‬‫ ﻳ‬‫ﻪ‬‫اﻟ‬‫ و‬‫ﻦ‬‫ﻴ‬‫ﻋ‬‫ﺪٍ و‬‫ﺎﺳ‬‫ ﺣ‬‫ﻦ‬‫ذِﻳﻚَ ﻣ‬‫ﻮ‬‫ ﻳ‬‫ء‬َ‫ ﺷ‬‫ﻞ‬‫ ﻛ‬‫ﻦ‬‫ﻴﻚَ ﻣ‬‫ﻗ‬‫ر‬‫ ا‬‫ﻪ‬‫ اﻟ‬‫ﻢ‬‫ﺑِﺴ‬.

“In the name of Allah I protect you from all things that harm you – from the jealous one and the evil eye
– and may Allah cure you.”66

Note: The two Surahs referred to are the Mu’awwadhatan (Surah al-Falaq and al-Nas) as has been
mentioned in other narrations.67
Another one of his invocations

56. In al-Bihar from the Tafsir of the Imam: The Prophet (S) placed his hand on the poisoned (meat of
the) arm-bone and said:

‫ ﻓ‬‫ﻻ‬‫ضِ و‬‫ر‬‫ اﻻ‬‫ ﻓ‬‫ء‬َ‫ ﺷ‬‫ﻪ‬‫ﻤ‬‫ﺳ‬‫ ا‬‫ﻊ‬‫ ﻣ‬‫ﺮ‬‫ﻀ‬‫ ﻳ‬‫ اﻟﱠﺬِي ﻻ‬‫ﻪ‬‫ اﻟ‬‫ﻢ‬‫ ﺑِﺴ‬،‫ﺎﻓ‬‫ﻌ‬‫ اﻟْﻤ‬‫ﻪ‬‫ اﻟ‬‫ﻢ‬‫ ﺑِﺴ‬،‫ﺎﻓ‬ْ‫ اﻟ‬‫ﻪ‬‫ اﻟ‬‫ﻢ‬‫ ﺑِﺴ‬،‫ اﻟﺸﱠﺎﻓ‬‫ﻪ‬‫ اﻟ‬‫ﻢ‬‫ﺑِﺴ‬
‫ﻴﻢ‬‫ﻠ‬‫ اﻟْﻌ‬‫ﻴﻊ‬‫ﻤ‬‫ اﻟﺴ‬‫ﻮ‬‫ﻫ‬‫ و‬‫ﺎء‬‫ﻤ‬‫اﻟﺴ‬.

“In the name of Allah the Healer, in the name of Allah the Sufficient, in the name of Allah the Nourisher,
in the name of Allah with whose name nothing in the earth or heaven can cause (us) harm and He is All-
hearing All-seeing.”

Then he said: “Eat in the name of Allah,” and the Holy Prophet (S) ate and they all ate until they were
satisfied, and it (the poisoned meat) did not harm them in the least.68

His Du’a when Distressed or Troubled

57. From Shaykh Tusi in al-Amali: Narrated from Zayd, from his fathers, from ‘Ali (as), who said:
Whenever the Noble Prophet (S) was distressed or troubled he would recite the following du’a:

‫ﺪَ ﻻ‬‫ﻤ‬‫نﱠ ﻟَﻚَ اﻟْﺤ‬‫ﻟُﻚَ ﺑِﺎ‬‫ﺎ‬‫ﺳ‬‫ ا‬.‫ِﻳﻦ‬‫ﻄَﺮ‬‫ﻀ‬‫ اﻟْﻤ‬‫ة‬‫ﻮ‬‫ﻋ‬‫ د‬‫ﺠِﻴﺐ‬‫ ﻣ‬،‫ﻢ‬‫ اﻟْﻬ‬‫ﻒ‬‫ﺎﺷ‬‫ ﻛ‬،‫ﻧْﺖ‬‫ ا‬‫ﻻ‬‫ ا‬‫ﻟٌﻪ‬‫ ا‬‫ ﻻ‬‫ﺎ ﺣ‬‫ ﻳ‬،‫ﻮت‬‫ﻤ‬‫ ﻳ‬‫ﺎً ﻻ‬‫ﻴ‬‫ﺎ ﺣ‬‫ ﻳ‬،‫ﻮم‬‫ﺎ ﻗَﻴ‬‫ ﻳ‬‫ﺎ ﺣ‬‫ﻳ‬
‫ﻨ‬‫ﻤ‬‫ﺣ‬‫ِ ار‬‫ب‬‫ ر‬،‫ﺎ‬‫ﻤ‬‫ﻬ‬‫ﻴﻤ‬‫ﺣ‬‫ر‬‫ و‬‫ة‬‫ﺮ‬‫اﻵﺧ‬‫ﺎ و‬‫ اﻟﺪﱡﻧْـﻴ‬‫ﻦ‬‫ﻤ‬‫ﺣ‬‫ ر‬،‫ام‬‫ﺮ‬‫ﻛ‬‫اﻻ‬‫لِ و‬‫ﻼ‬‫ضِ ذُو اﻟْﺠ‬‫ر‬‫اﻻ‬‫اتِ و‬‫ﻮ‬‫ﻤ‬‫ اﻟﺴ‬‫ﺪِﻳﻊ‬‫ ﺑ‬،ُ‫ﻨﱠﺎن‬‫ اﻟْﻤ‬‫ﻧْﺖ‬‫ ا‬‫ﻻ‬‫ ا‬‫ﻟٌﻪ‬‫ا‬
‫ﻴﻦ‬‫ﻤ‬‫اﺣ‬‫ اﻟﺮ‬‫ﻢ‬‫ﺣ‬‫ر‬‫ﺎ ا‬‫ ﻳ‬،َ‫اك‬‫ﻮ‬‫ ﺳ‬‫ﻦ‬‫ ﻣ‬‫ﺔ‬‫ﻤ‬‫ﺣ‬‫ ر‬‫ﻦ‬‫ﺎ ﻋ‬‫ ﺑِﻬ‬‫ﻨ‬‫ﻴ‬‫ﺔً ﺗُﻐْﻨ‬‫ﻤ‬‫ﺣ‬‫ر‬.

“O Ever-living! O Ever-lasting! O Ever-living who never dies! O Ever-living there is no god but You.
Remover of the troubles! Answerer of the calls of the desperate! I ask You, as all praise is due to You –
there is no god but You – O Bestower of Favors! Originator of the heavens and the earth! Lord of Might
and Glory! The Beneficent in this world and the next and the Merciful in them both! O Lord! Bless me
with the mercy that would make me free from needing mercy from other than You, O Most Merciful of the
mercifuls”.

The Holy Prophet (S) said: “Whoever, from among the Muslims, recites this du’a three times is
guaranteed to get what he asks for except if it (what he asks for) is a sin or if he has broken off ties with
his close relatives.”69

His Du’a for memorizing the Holy Qur’an

58. In Qurb al-Isnad: From Mas’adah ibn Sadaqah: I was told by Ja’far from his fathers (as) that the
following was one of the supplications of the Holy Prophet (S):
 ‫ﺎ‬‫ﻤ‬‫ﺘَﺎﺑِﻚَ ﻛ‬‫ﻔْﻆَ ﻛ‬‫ ﺣ‬ِ‫ ﻗَﻠْﺒ‬‫ﻟْﺰِم‬‫ا‬‫ و‬ّ‫ﻨ‬‫ﻴﻚَ ﻋ‬‫ﺿ‬‫ﺮ‬‫ﺎ ﻳ‬‫ﻴﻤ‬‫ اﻟﻨﱠﻈَﺮِ ﻓ‬‫ﻦ‬‫ﺴ‬‫ ﺣ‬‫زُﻗْﻨ‬‫ار‬‫ و‬،‫ﺘَﻨ‬‫ﻘَﻴ‬‫ﺑ‬‫ﺎ ا‬‫ﻴﻚَ ﻣ‬‫ﺎﺻ‬‫ﻌ‬‫كِ ﻣ‬‫ ﺑِﺘَﺮ‬‫ﻨ‬‫ﻤ‬‫ﺣ‬‫ ار‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
،ِ‫ ﻗَﻠْﺒ‬‫ ﺑِﻪ‬‫ِح‬‫ﻓَﺮ‬‫ و‬،‫ﺪْرِي‬‫ ﺻ‬‫ ﺑِﻪ‬‫ح‬‫اﺷْﺮ‬‫ و‬،‫ﺮِي‬‫ﺼ‬‫ﺘَﺎﺑِﻚَ ﺑ‬ِ‫ ﺑ‬‫ِر‬‫ ﻧَﻮ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.ّ‫ﻨ‬‫ﻴﻚَ ﻋ‬‫ﺿ‬‫ﺮ‬‫ﻮِ اﻟﱠﺬِي ﻳ‬‫ اﻟﻨﱠﺤ‬‫ﻠـ‬‫ ﻋ‬‫ﺗْﻠُﻮه‬‫ ا‬‫ﻠْﻨ‬‫ﻌ‬‫اﺟ‬‫ و‬،‫ﺘَﻨ‬‫ﻠﱠﻤ‬‫ﻋ‬
َ‫ ﺑِﻚ‬‫ﻻ‬‫ةَ ا‬‫ ﻗُﻮ‬‫ﻻ‬‫ و‬‫ل‬‫ﻮ‬‫ ﺣ‬‫ ﻻ‬‫ﻧﱠﻪ‬‫ ﻓَﺎ‬،َ‫ﻚ‬‫ ذٌﻟ‬‫ﻠـ‬‫ ﻋ‬‫ِﻧ‬‫ﻗَﻮ‬‫ و‬،‫ﺪَﻧ‬‫ ﺑ‬‫ ﺑِﻪ‬‫ﻞ‬‫ﻤ‬‫ﺘَﻌ‬‫اﺳ‬‫ و‬،‫ﺎﻧ‬‫ﺴ‬‫ ﻟ‬‫ ﺑِﻪ‬‫ﻖ‬‫ﻃْﻠ‬‫ا‬‫و‬.

“O Allah! Bless me with the ability to keep away from Your disobedience for the rest of my life; and grant
me the ability to see the good in what pleases You, and make my heart memorize Your book as You
have taught me; and enable me to recite it in the way that pleases You. O Allah! Illuminate my sight by
You book, and expand by it my chest, and gratify by it my heart, and make eloquent my speech by it,
and make my body work by it‫ و‬and strengthen me in this for surely there is no might and no power but
(by) You”.70

His Covering

59. In al-Muhaj: The ‘Hijab’ (covering) of the Holy Prophet (S) (i.e. the supplication for protection from
enemies) was:

  ً‫ ﻧُﻔُﻮرا‬‫ﻢ‬‫ﺎرِﻫ‬‫ﺑ‬‫د‬‫ ا‬‫ﻠـ‬‫ﻟﱠﻮا ﻋ‬‫ و‬‫ﺪَه‬‫ﺣ‬‫آنِ و‬‫ اﻟْﻘُﺮ‬‫ﻚَ ﻓ‬‫ﺑ‬‫ ر‬‫ت‬‫ﺮ‬‫ذَا ذَﻛ‬‫ا‬‫ و‬.ً‫ﻗْﺮا‬‫ و‬‫ﻬِﻢ‬‫ آذَاﻧ‬‫ﻓ‬‫ و‬‫ﻮه‬‫ﻔْﻘَﻬ‬‫نْ ﻳ‬‫ﻨﱠﺔً ا‬‫ﻛ‬‫ ا‬‫ ﻗُﻠُﻮ ﺑِﻬِﻢ‬‫ﻠـ‬‫ﻠْﻨَﺎ ﻋ‬‫ﻌ‬‫ﺟ‬‫و‬
‫ﺎ‬‫ﺑِﻤ‬‫ و‬،َ‫ﻚ‬‫ﺷ‬‫ﺮ‬‫ ﻋ‬‫ﻦ‬‫ِ ﻣ‬‫ﺰ‬‫ﺪِ اﻟْﻌ‬‫ﺎﻗ‬‫ﻌ‬‫ﺑِﻤ‬‫ و‬،َ‫ﻚ‬‫ﺎﻟ‬‫ﻤ‬‫ ﻛ‬‫ﺎء‬‫ﻬ‬‫ ﺑ‬‫ﻦ‬‫شِ ﻣ‬‫ﺮ‬‫ اﻟْﻌ‬‫ ﺑِﻪ‬‫ﻃَﺎف‬‫ﺎ ا‬‫ﺑِﻤ‬‫ و‬،َ‫ﻚ‬‫ﺎﻟ‬‫ﻤ‬‫ﺟ‬‫ﻚَ و‬‫ﻟ‬‫ﻼ‬‫ ﺟ‬‫ﻦ‬‫ ﻣ‬‫ﺐ‬‫ﺠ‬‫تِ اﻟْﺤ‬‫ار‬‫ﺎ و‬‫ ﺑِﻤ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
‫ﺘْﺮِكَ اﻟﱠﺬِي ﻻ‬‫ ﺑِﺴ‬‫ﺪَاﺋ‬‫ﻋ‬‫ ا‬‫ﻦ‬‫ﻴ‬‫ﺑ‬‫ و‬‫ﻨ‬‫ﻴ‬‫ ﺑ‬‫ﺮِب‬‫ﺿ‬‫ ا‬،‫ﻪ‬‫ﻤ‬‫ﺤ‬‫ ﻟ‬‫ﺐ‬ّ‫ﻘ‬‫ﻌ‬‫ ﻣ‬‫ﻻ‬‫ و‬‫ﺮِه‬‫ﻣ‬ ‫اد‬‫ ر‬‫ ﻻ‬‫ﻦ‬‫ﺎ ﻣ‬‫ ﻳ‬،َ‫ﻚ‬‫ﻠْﻄَﺎﻧ‬‫ﻮتِ ﺳ‬َ‫ﻠ‬‫ ﻣ‬‫ﻦ‬‫ﺗُﻚَ ﻣ‬‫ ﻗُﺪْر‬‫ﻴﻂُ ﺑِﻪ‬‫ﺗُﺤ‬
‫ﻦ‬‫ﻴ‬‫ﺑ‬‫ و‬‫ﻨ‬‫ﻴ‬‫ﻄْﺶِ ﺑ‬‫ﺎ ﺷَﺪِﻳﺪَ اﻟْﺒ‬‫ ﻳ‬‫ﻞ‬‫ ﺣ‬،‫ﺎح‬‫ِﻣ‬‫ اﻟﺮ‬‫ﻞ‬‫اﻣ‬‫ﻮ‬‫ ﻋ‬‫ ﺗَﻨْﻔُﺬُه‬‫ﻻ‬‫ و‬،‫ﻔَﺎح‬‫ اﻟﺼ‬‫ﻦ‬‫ ﻣ‬‫ﺮ‬‫اﺗ‬‫ﻮ‬‫ اﻟْﺒ‬‫ﻪ‬‫ ﺗَﻘْﻄَﻌ‬‫ﻻ‬‫ و‬،‫ﺎح‬‫ﻳ‬ِ‫ اﻟﺮ‬‫ﻦ‬‫ ﻣ‬‫ﻒ‬‫اﺻ‬‫ﻮ‬‫ اﻟْﻌ‬‫ِﻗُﻪ‬‫ﺗُﻔَﺮ‬
ِ‫ﺮ‬‫ ﺿ‬‫ﻒ‬‫ﺎﺷ‬‫ﺎ ﻛ‬‫ ﻳ‬،ّ‫ﻨ‬‫ ﻋ‬‫ج‬ِ‫ ﻓَﺮ‬‫ﻘُﻮب‬‫ﻌ‬‫ ﻳ‬‫ﻢ‬‫ ﻫ‬‫ﺎ ﻓَﺎرِج‬‫ ﻳ‬،‫ﻏَﻢ‬‫ و‬‫ﻢ‬‫ ﻫ‬‫ﻞ‬‫ ﻛ‬ّ‫ﻨ‬‫ ﻋ‬‫ِج‬‫ﻓَﺮ‬‫ و‬،‫ارِﻗُﻪ‬‫ ﻃَﻮ‬‫ﻟـ‬‫ى ا‬‫ﺮ‬‫ ﺗَﺴ‬‫ﻦ‬‫ﻣ‬‫ و‬،‫ﻪ‬‫ﻘ‬‫اﻓ‬‫ ﺑِﺨَﻮ‬‫ﻴﻨ‬‫ﻣ‬‫ﺮ‬‫ ﻳ‬‫ﻦ‬‫ﻣ‬
ً‫ﺮا‬‫ـﻨَﺎﻟُﻮا ﺧَﻴ‬‫ ﻳ‬‫ ﻟَﻢ‬‫ﻬِﻢ‬‫ﻈ‬‫وا ﺑِﻐَﻴ‬‫ﻔَﺮ‬‫ ﻛ‬‫ اﻟﱠﺬِﻳﻦ‬‫ﻪ‬‫ اﻟ‬‫د‬‫ر‬‫ و‬ .ٍ‫ﻐْﻠُﻮب‬‫ ﻣ‬‫ﺮ‬‫ﺒﺎً ﻏَﻴ‬‫ﺎ ﻏَﺎﻟ‬‫ ﻳ‬،‫ﻨ‬‫ ﻏَﻠَﺒ‬‫ﻦ‬‫ ﻣ‬‫ ﻟ‬‫ﺐ‬‫اﻏْﻠ‬‫ و‬،‫ِي‬‫ﺮ‬‫ ﺿ‬‫ﻒ‬‫ﺸ‬‫ﻛ‬‫ ا‬‫ﻮب‬‫ﻳ‬‫ا‬
‫ﺮِﻳﻦ‬‫ﻮا ﻇَﺎﻫ‬‫ﺤ‬‫ﺒ‬‫ﺻ‬‫ ﻓَﺎ‬‫ﻢ‬‫ِﻫ‬‫ﺪُو‬‫ ﻋ‬‫ﻠـ‬‫ﻨُﻮا ﻋ‬‫ آﻣ‬‫ﺪْﻧَﺎ اﻟﱠﺬِﻳﻦ‬‫ﻳ‬‫ ﻓَﺎ‬  ً‫ﺰِﻳﺰا‬‫ﺎً ﻋ‬‫ ﻗَﻮِﻳ‬‫ﻪ‬‫ﻛﺎَنَ اﻟ‬‫ و‬‫ﺘَﺎل‬‫ اﻟْﻘ‬‫ﻴﻦ‬‫ﻨ‬‫ﻣ‬‫ﻮ‬‫ اﻟْﻤ‬‫ﻪ‬‫ اﻟ‬‫ﻔ‬‫ﻛ‬‫ و‬

“We have cast veils over their hearts lest they understand it and a heaviness in their ears” (Surat
al-An’am (6): 25)

“And when you remember your Lord alone, in the Qur’an, they turn their backs in aversion” (Surat
al-Isra` (17): 46)

O Allah! By that which your Might and Majesty have covered, and by that which have been engulfed by
the perfection of your Sovereignty, and by the honor that comes forth from your Infinite Knowledge, and
by that which is encompassed by your Dominion; O One whose command cannot be overruled and
whose ruling cannot be overturned! Place between myself and my enemies a covering that cannot be
removed even by strong winds, nor can it be cut by sharp blades, nor can spears pierce it. O One whose
Might is great! Guard me from the one who has taken aim at me with his arrows and the one who makes
me the target of his strikes; and remove from me every sorrow and hardship. O remover of the sorrows
of Ya’qub! Remove my sorrows; O Eliminator of the hardships of Ayyub! Eliminate my hardships; and
defeat for me the one who has defeated me, O Defeater who cannot be defeated.
“And Allah turned back the unbelievers in their rage; they did not obtain any advantage, and
Allah sufficed the believers in their fight and Allah is Strong and Mighty” (Surat al-Ahzab (33): 25)

“Then We aided those who believed against their enemy and they became the ones who
prevailed. (Surat al-Saff (61): 14)71

Addendum to this Chapter

1. In al-Manaqib: He (S) would neither stand nor sit but by the remembrance of Allah.72

Note: This has also been narrated in Majma’ al-Bayan.73

2. In al-Kafi: In his narration from Ibn Fad’dhal from one of our companions from al-Rid’a (as), that he
used to say to his companions: “Take up the weapon of the Prophets.” It was asked: “And what is the
weapon of the prophets?” He replied: “(It is) du’a.”74

3. In Da’awat al-Rawandi: He (S) would implore so much when supplicating until it looked like his cloak
was about to fall off.75

4. In Kashf al-Ghummah: Ahmad ibn Hamdun said in his ‘Tadhkirah’: Muhammad ibn ‘Ali ibn al-Husayn
(as) said: “We (the Ahl al-Bayt) supplicate to Allah for that which we like, and if what we do not like
happens instead, we do not go against what Allah has preferred for us.”76

His Du’a in the Morning

5. In al-Kafi: In his narration from al-Fadhl ibn Abi Qurrah from Abi ‘Abdillah (as) who said: Three
sentences were recited by all the prophets, one after the other, from Adam (as) until they came down to
the Noble Prophet (S). Every morning he would say:

‫ ﻟ‬‫ﺖ‬‫ﻤ‬‫ﺎ ﻗَﺴ‬‫ ﺑِﻤ‬‫ﻨ‬‫ﺿ‬‫ر‬‫ و‬،‫ ﻟ‬‫ﺖ‬‫ﺘَﺒ‬‫ﺎ ﻛ‬‫ ﻣ‬‫ﻻ‬‫ ا‬‫ﻨ‬‫ﻴﺒ‬‫ﺼ‬‫ ﻳ‬‫ ﻻ‬‫ﻧﱠﻪ‬‫ ا‬‫ﻠَﻢ‬‫ﻋ‬‫ ا‬‫ﺘﱠ‬‫ﻴﻨﺎً ﺣ‬‫ﻘ‬‫ﻳ‬‫ و‬،ِ‫ ﻗَﻠْﺒ‬‫ ﺑِﻪ‬‫ﺮ‬‫ﺎﺷ‬‫ﺎﻧﺎً ﺗُﺒ‬‫ﻳـﻤ‬‫ﻟُﻚَ ا‬‫ﺎ‬‫ﺳ‬‫ ا‬ّ‫ﻧ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! I ask You for faith which gives joy to my heart, and certitude so that I may know that nothing
befalls me except that which You have destined for me, and make me pleased with that which you have
apportioned for me.”77

6. In al-Khisal: The Holy Prophet (S) taught ‘Ali (as) the du’a which Jibra’il brought from Allah (SwT) and
instructed the Prophet to recite in times of hardships and troubles:

‫ ﻻ‬‫ﻦ‬‫ ﻣ‬‫ﺎث‬‫ﻴ‬‫ﺎ ﻏ‬‫ﻳ‬‫ و‬،‫ﻨَﺪَ ﻟَﻪ‬‫ ﺳ‬‫ ﻻ‬‫ﻦ‬‫ﻨَﺪَ ﻣ‬‫ﺎ ﺳ‬‫ﻳ‬‫ و‬،‫ ﻟَﻪ‬‫ ذُﺧْﺮ‬‫ ﻻ‬‫ﻦ‬‫ ﻣ‬‫ﺎ ذُﺧْﺮ‬‫ﻳ‬‫ و‬،‫زَ ﻟَﻪ‬‫ﺮ‬‫ ﺣ‬‫ ﻻ‬‫ﻦ‬‫زَ ﻣ‬‫ﺮ‬‫ﺎ ﺣ‬‫ﻳ‬‫ و‬،‫ ﻟَﻪ‬‫ﺎد‬‫ﻤ‬‫ ﻋ‬‫ ﻻ‬‫ﻦ‬‫ ﻣ‬‫ﺎد‬‫ﻤ‬‫ﺎ ﻋ‬‫ﻳ‬
ِ‫ﻨْﺠ‬‫ﺎ ﻣ‬‫ﻳ‬‫ و‬،‫ﻗ‬‫ﺬَ اﻟْﻐَﺮ‬‫ﻨْﻘ‬‫ﺎ ﻣ‬‫ﻳ‬‫ و‬،‫ﻔَﺎء‬‫ﻌ‬‫نَ اﻟﻀ‬‫ﻮ‬‫ﺎ ﻋ‬‫ﻳ‬‫ و‬،‫ﺎء‬‫ﺟ‬‫ اﻟﺮ‬‫ﻴﻢ‬‫ﻈ‬‫ﺎ ﻋ‬‫ﻳ‬‫ و‬،‫ء‬‫ﻼ‬‫ اﻟْﺒ‬‫ﻦ‬‫ﺴ‬‫ﺎ ﺣ‬‫ﻳ‬‫ و‬،ِ‫ﻔْﻮ‬‫ اﻟْﻌ‬‫ﺮِﻳـﻢ‬‫ﺎ ﻛ‬‫ﻳ‬‫ و‬،‫ ﻟَﻪ‬‫ﺎث‬‫ﻴ‬‫ﻏ‬
ُ‫ﺎع‬‫ﺷُﻌ‬‫ و‬،ِ‫ﺮ‬‫ اﻟْﻘَﻤ‬‫ء‬‫ﻮ‬‫ﺿ‬‫ﺎرِ و‬‫ اﻟﻨﱠﻬ‬‫ﻧُﻮر‬‫ و‬،‫ اﻟﻠﱠﻴﻞ‬‫اد‬‫ﻮ‬‫ﺪَ ﻟَﻚَ ﺳ‬‫ﺠ‬‫ اﻟﱠﺬِي ﺳ‬‫ﻧْﺖ‬‫ ا‬،‫ﻞ‬‫ﻔْﻀ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ﻢ‬‫ﻨْﻌ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ﻞ‬‫ﻤ‬‫ﺠ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ﻦ‬‫ﺴ‬‫ﺤ‬‫ﺎ ﻣ‬‫ ﻳ‬،ْ‫ﻠ‬‫اﻟْﻬ‬
 ‫ﺬَا‬‫ ﻛ‬ِ‫ ﺑ‬‫ﻞ‬‫ اﻓْﻌ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬:‫ ﺗَﻘُﻮل‬‫ ﺛُﻢ‬.َ‫ ﺷَﺮِﻳﻚَ ﻟَﻚ‬‫ﺪَكَ ﻻ‬‫ﺣ‬‫ و‬‫ﻧْﺖ‬‫ ا‬،‫ﻪ‬‫ﺎ اﻟ‬‫ ﻳ‬،‫ﻪ‬‫ﺎ اﻟ‬‫ ﻳ‬،‫ﻪ‬‫ﺎ اﻟ‬‫ ﻳ‬،ِ‫ﺮ‬‫ اﻟﺸﱠﺠ‬‫ﻴﻒ‬‫ﻔ‬‫ﺣ‬‫ و‬،‫ﺎء‬‫ اﻟْﻤ‬‫وِي‬‫د‬‫ و‬،ِ‫ﺲ‬‫اﻟﺸﱠﻤ‬
‫ﺬََا‬‫ﻛ‬‫و‬...

“O Supporter of the one with no supporter! O Protector of the one with no protector! O Provider of the
one with no provisions! O Helper of the one with no helper! O Hearer of the unheard appeal! O
Munificent in forgiving! O One whose trials are good! O Giver of great hope! O Helper of the weak! O
Rescuer of the drowning! O Savior of the devastated! O Beneficent! O Creator of beauty! O Granter of
blessings! O Bestower of good! You are the One to whom prostrate the darkness of night, the light of
day, the illumination of the moon, the rays of the sun, the sound of (running) water and the rattling of
trees. O Allah! O Allah! O Allah! You are One and have no partner.”

Then you say: “O Allah! Grant me such and such,” and you will not stand up from where you are sitting
but that your supplication will be answered if Allah wills.78

His Invocation

7. In al-Muhaj: In his narration from Abi Basir and Muhammad ibn Muslim who said: Ja’far ibn
Muhammad al-Sadiq (as) narrated to us from his father, from his fathers, from Amir al-Mu’minin ‘Ali ibn
Abi Talib (as), who said: The Holy Prophet (S) would invoke (Allah (SwT)) for (the safety of) al-Hasan
and al-Husayn (as) with this, and he would order his companions to recite it, and it is:

‫ﻪ‬‫ اﻟ‬‫ة‬‫ﺰ‬‫ ﺑِﻌ‬‫ﻟَﻨ‬‫ﺧَﻮ‬‫ و‬ِ‫ﺑ‬‫ ر‬‫زَﻗَﻨ‬‫ﺎ ر‬‫ﻣ‬‫ و‬‫ﻠ‬‫ﻤ‬‫ ﻋ‬‫ﻴﻢ‬‫اﺗ‬‫ﺧَﻮ‬‫ۇﻟْﺪِي و‬‫ و‬‫ﺎﻟ‬‫ﻣ‬‫ و‬‫ﻠ‬‫ﻫ‬‫ا‬‫ و‬‫دِﻳـﻨ‬‫ و‬‫ﻴﺬُ ﻧَﻔْﺴ‬‫ﻋ‬‫ ا‬.‫ﻴﻢ‬‫ﺣ‬‫ اﻟﺮ‬‫ﻦ‬‫ﻤ‬‫ﺣ‬‫ اﻟﺮ‬‫ﻪ‬‫ اﻟ‬‫ﻢ‬‫ﺑِﺴ‬
‫ﻨْﻊ‬‫ﺑِﺼ‬‫ و‬‫ﻪ‬‫ اﻟ‬‫ء‬‫ﺑِﺂﻻ‬‫ و‬‫ﻪ‬‫ اﻟ‬‫ة‬‫ﻗُﺪْر‬‫ و‬‫ﻪ‬‫ اﻟ‬‫ة‬‫ﻗُﻮ‬‫ و‬‫ﻪ‬‫انِ اﻟ‬‫ﻏُﻔْﺮ‬‫ و‬‫ﻪ‬‫ اﻟ‬‫ﻓَﺔ‬‫ا‬‫ر‬‫ و‬‫ﻪ‬‫ اﻟ‬‫ﺔ‬‫ﻤ‬‫ﺣ‬‫ر‬‫ و‬‫ﻪ‬‫ﻠْﻄَﺎنِ اﻟ‬‫ﺳ‬‫ و‬‫ﻪ‬‫وتِ اﻟ‬‫ﺮ‬‫ﺒ‬‫ﺟ‬‫ و‬‫ﻪ‬‫ اﻟ‬‫ﺔ‬‫ﻈَﻤ‬‫ﻋ‬‫و‬
‫ﺔ‬‫ﺎﻣ‬‫ِ اﻟﺴ‬‫ ﺷَﺮ‬‫ﻦ‬‫ ﻣ‬،‫ﺸَﺎء‬‫ﺎﻳ‬‫ ﻣ‬‫ﻠـ‬‫ ﻋ‬‫ﻪ‬‫ اﻟ‬‫ة‬‫ﻗُﺪْر‬‫( و‬‫ﻪ‬‫آﻟ‬‫ و‬‫ﻴﻪ‬‫ﻠ‬‫ ﻋ‬‫ﻪ‬‫ اﻟ‬‫ﻠﱠ‬‫ )ﺻ‬‫ﻪ‬‫ﻮلِ اﻟ‬‫ﺳ‬‫ﺑِﺮ‬‫ و‬‫ﻞ‬‫ﺟ‬‫و‬‫ﺰ‬‫ ﻋ‬‫ﻪ‬‫ اﻟ‬‫ﻊ‬‫ﻤ‬‫ﺑِﺠ‬‫ و‬‫ﻪ‬‫ﺎنِ اﻟ‬‫ﻛ‬‫ر‬‫ﺑِﺎ‬‫ و‬‫ﻪ‬‫اﻟ‬
‫ﻦ‬‫ ﻣ‬‫ﻨْﺰِل‬‫ﺎ ﻳ‬‫ِ ﻣ‬‫ ﺷَﺮ‬‫ﻦ‬‫ﻣ‬‫ و‬،‫ﺎ‬‫ﻨْﻬ‬‫ ﻣ‬‫ج‬‫ﺨْﺮ‬‫ﺎ ﻳ‬‫ِ ﻣ‬‫ ﺷَﺮ‬‫ﻦ‬‫ﻣ‬‫ و‬،ِ‫ض‬‫ر‬‫ اﻻ‬‫ ﻓ‬‫ب‬‫ﺎ د‬‫ِ ﻣ‬‫ ﺷَﺮ‬‫ﻦ‬‫ﻣ‬‫ و‬،ِ‫ﻧْﺲ‬‫اﻻ‬‫ و‬‫ِ اﻟْﺠِﻦ‬‫ ﺷَﺮ‬‫ﻦ‬‫ﻣ‬‫ و‬،‫ﺔ‬‫ﺎﻣ‬‫اﻟْﻬ‬‫و‬
‫ء‬َ‫ ﺷ‬‫ﻞ‬‫ ﻛ‬‫ﻠـ‬‫ ﻋ‬‫ﻮ‬‫ﻫ‬‫ و‬،‫ﻴﻢ‬‫ﺘَﻘ‬‫ﺴ‬‫ ﻣ‬‫اط‬‫ﺮ‬‫ ﺻ‬‫ﻠـ‬‫ ﻋ‬ِ‫ﺑ‬‫نﱠ ر‬‫ ا‬،‫ﺎ‬‫ﻬ‬‫ﺘ‬‫ﻴ‬‫ﺬٌ ﺑِﻨَﺎﺻ‬‫ آﺧ‬ِ‫ﺑ‬‫ ر‬‫ﺔ‬‫اﺑ‬‫ د‬‫ﻞ‬‫ِ ﻛ‬‫ ﺷَﺮ‬‫ﻦ‬‫ﻣ‬‫ و‬،‫ﺎ‬‫ﻴﻬ‬‫ ﻓ‬‫ج‬‫ﺮ‬‫ﻌ‬‫ﺎ ﻳ‬‫ﻣ‬‫ و‬،‫ﺂء‬‫ﻤ‬‫اﻟﺴ‬
‫ﻪ‬‫آﻟ‬‫ﺪٍ و‬‫ﻤ‬‫ﺤ‬‫ِﺪِﻧَﺎ ﻣ‬‫ﻴ‬‫ ﺳ‬‫ﻠـ‬‫ ﻋ‬‫ﻪ‬‫ اﻟ‬‫ﻠﱠ‬‫ﺻ‬‫ و‬،‫ﻴﻢ‬‫ﻈ‬‫ اﻟْﻌ‬‫ﻠ‬‫ اﻟْﻌ‬‫ﻪ‬‫ ﺑِﺎﻟ‬‫ﻻ‬‫ةَ ا‬‫ ﻗُﻮ‬‫ﻻ‬‫ و‬‫ل‬‫ﻮ‬‫ ﺣ‬‫ﻻ‬‫ و‬،‫ﻗَﺪِﻳﺮ‬.

“In the name of Allah the Beneficent the Merciful. I place myself, my religion, my family, my wealth, my
children, the results of my actions and that which my Lord has bestowed on me, under the protection of
the Respect, Grandeur, Majesty, Munificence, Mercy, Kindness, Forgiveness, Power, Might and Bounty
of Allah; By the support of Allah , the prophet of Allah (S) and the Power of Allah over whatever He
wills, from the evil of the poisonous and non-poisonous creatures, from the evil of jinn and man, from the
evil of that which moves on the earth, from the evil of that which comes out from it, from the evil that
descends from the sky and ascends in it and from the evil of every creature that my Lord holds by its
forelock, surely my Lord is on the straight path and He has power over all things; and there is no might
and no power but that of Allah the Sublime the Mighty – and blessings of Allah be on our master
Muhammad and his progeny.”79
His invocation when in difficulty or great distress

8. In the book al-Mujtaba of Ibn Tawus: In his narration from Jabir who said: When something distressed
the Holy Prophet (S), or if the disbelievers troubled him very much, he clasped his hand and said: “Get
restricted (then) get relieved.” Then he faced the Qibla and raised his hands and said:

‫س‬‫ﺎ‬‫ ﺑ‬‫ﻒ‬‫ ﻛ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﻴﻦ‬‫ﺘَﻌ‬‫ﺎكَ ﻧَﺴ‬‫ﻳ‬‫ا‬‫ﺪُ و‬‫ـﺒ‬‫ﺎكَ ﻧَﻌ‬‫ﻳ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﻴﻢ‬‫ﻈ‬‫ اﻟْﻌ‬‫ﻠ‬‫ اﻟْﻌ‬‫ﻪ‬‫ ﺑِﺎﻟ‬‫ﻻ‬‫ةَ ا‬‫ ﻗُﻮ‬‫ﻻ‬‫ و‬‫ل‬‫ﻮ‬‫ ﺣ‬‫ ﻻ‬.‫ﻴﻢ‬‫ﺣ‬‫ اﻟﺮ‬‫ﻦ‬‫ﻤ‬‫ﺣ‬‫ اﻟﺮ‬‫ﻪ‬‫ اﻟ‬‫ﻢ‬‫ﺑِﺴ‬
‫ﻴﻼ‬ْ‫ﺷَﺪﱡ ﺗَـﻨ‬‫ا‬‫ﺳﺎً و‬‫ﺎ‬‫ﺷَﺪﱡ ﺑ‬‫ﻧﱠﻚَ ا‬‫وا ﻓَﺎ‬‫ﻔَﺮ‬‫ ﻛ‬‫اﻟﱠﺬِﻳﻦ‬.

“In the name of Allah the Beneficent, the Merciful. There is no might and no power but that of Allah the
Sublime, the Mighty. O Allah! You alone do we worship and from You alone do we seek help. O Allah!
Restrain the evil of the disbelievers for surely You are the strongest in might and punishment”.

... And by Allah, before he opened his hand his problem would be solved.80

His Du’a when something made him sad

9. In al-Bihar: In a hadith from al-Sadiq (as) who said: Whenever something troubled the Holy Prophet
(S), he would recite the following du’a – and they called it du’a al-faraj :

‫ﻢ‬َ‫ ﻓ‬،‫ﺎﺋ‬‫ﺟ‬‫ ر‬‫ﻧْﺖ‬‫ا‬‫ﻠَﻚُ و‬‫ﻫ‬‫ ا‬‫ﻻ‬‫ و‬،َ‫ﻠ‬‫ﻚَ ﻋ‬‫ﺗ‬‫ ﺑِﻘُﺪْر‬‫ﻨ‬‫ﻤ‬‫ﺣ‬‫ار‬‫ و‬،‫ام‬‫ﺮ‬‫ ﻳ‬‫ﻚَ اﻟﱠﺬِي ﻻ‬‫ﻨ‬‫ﻛ‬‫ ﺑِﺮ‬‫ـﻨُﻔْﻨ‬‫اﻛ‬‫ و‬،‫ ﺗَﻨَﺎم‬‫ ﻻ‬‫ﻚَ اﻟﱠﺘ‬‫ﻨ‬‫ﻴ‬‫ ﺑِﻌ‬‫ﻨ‬‫ﺳ‬‫ﺮ‬‫ اﺣ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
‫ﺮِي ﻓَﻠَﻢ‬ُ‫ ﺷ‬‫ﻪ‬‫ﺘ‬‫ﻤ‬‫ﻌ‬‫ﻨْﺪَ ﻧ‬‫ ﻋ‬‫ ﻗَﻞ‬‫ﻦ‬‫ﺎ ﻣ‬‫ ﻓَﻴ‬،‫ﺮِي‬‫ـﺒ‬‫ﺎ ﺻ‬‫ ﻟَﻚَ ﺑِﻬ‬‫ ﻗَﻞ‬‫ﺘَﻨ‬‫ﺘَﻠَﻴ‬‫ اﺑ‬‫ﺔ‬‫ﻴ‬‫ﻠ‬‫ ﺑ‬‫ﻦ‬‫ ﻣ‬‫ﻢ‬‫ﻛ‬‫ و‬،‫ﺮِي‬ُ‫ﺎ ﺷ‬‫ ﻟَﻬ‬‫ ﻗَﻞ‬َ‫ﻠ‬‫ﺎ ﻋ‬‫ ﺑِﻬ‬‫ﺖ‬‫ﻤ‬‫ﻧْـﻌ‬‫ ا‬‫ﺔ‬‫ﻤ‬‫ﻌ‬‫ ﻧ‬‫ﻦ‬‫ﻣ‬
‫ﻠـ‬‫ ﻋ‬ّ‫ﻠ‬‫نْ ﺗُﺼ‬‫ﻟُﻚَ ا‬‫ﺎ‬‫ﺳ‬‫ ا‬،‫ـﻨ‬‫ﺤ‬‫ﻔْﻀ‬‫ ﻳ‬‫ﺎ ﻓَﻠَﻢ‬‫ اﻟْﺨَﻄَﺎﻳ‬‫ﻠـ‬‫ ﻋ‬‫آﻧ‬‫ ر‬‫ﻦ‬‫ﺎ ﻣ‬‫ﻳ‬‫ و‬،‫ﺨْﺬُﻟْﻨ‬‫ ﻳ‬‫ﺮِي ﻓَﻠَﻢ‬‫ﺒ‬‫ ﺻ‬‫ﻪ‬‫ﺘ‬‫ﻴ‬‫ﻠ‬‫ﻨْﺪَ ﺑ‬‫ ﻋ‬‫ ﻗَﻞ‬‫ﻦ‬‫ﺎ ﻣ‬‫ﻳ‬‫ و‬،‫ﻨ‬‫ﺮِﻣ‬‫ﺤ‬‫ﻳ‬
‫ﻟـ‬‫ ا‬‫ﻠْﻨ‬َ‫ ﺗ‬‫ﻻ‬‫ و‬،‫ﻨْﻪ‬‫ ﻋ‬‫ﺖ‬‫ﺒ‬‫ﺎ ﻏ‬‫ﻴﻤ‬‫ ﻓ‬‫ﻔَﻈْﻨ‬‫اﺣ‬‫ و‬،‫ ﺑِﺎﻟﺘﱠﻘْﻮى‬‫ة‬‫ﺮ‬‫ اﻵﺧ‬‫ﻠـ‬‫ﻋ‬‫ و‬،‫ﺎ‬‫ ﺑِﺎﻟﺪﱡﻧْـﻴ‬‫ دِﻳـﻨ‬‫ﻠـ‬‫ ﻋ‬ّ‫ﻨ‬‫ﻋ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.ٍ‫ﺪ‬‫ﻤ‬‫ﺤ‬‫آلِ ﻣ‬‫ﺪٍ و‬‫ﻤ‬‫ﺤ‬‫ﻣ‬
َ‫ﻧﱠﻚ‬‫ ا‬،َ‫ك‬‫ﺮ‬‫ﻀ‬‫ ﻳ‬‫ﺎ ﻻ‬‫ ﻣ‬‫ ﻟ‬‫ﺮ‬‫اﻏْﻔ‬‫ و‬،َ‫ﻚ‬‫ﻨْﻘُﺼ‬‫ ﻳ‬‫ﺎ ﻻ‬‫ ﻣ‬‫ ﻟ‬‫ﺐ‬‫ ﻫ‬،ُ‫ة‬‫ﺮ‬‫ﻐْﻔ‬‫ اﻟْﻤ‬‫ﻪ‬‫ ﺗَﻨْﻘُﺼ‬‫ﻻ‬‫ و‬،‫ اﻟﺬﱡﻧُﻮب‬‫ه‬‫ﺮ‬‫ ﺗَﻀ‬‫ ﻻ‬‫ﻦ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ﺗُﻪ‬‫ﺮ‬‫ﻀ‬‫ﺎ ﺣ‬‫ﻴﻤ‬‫ ﻓ‬‫ﻧَﻔْﺴ‬
‫ﺔ‬‫ﻴ‬‫ﺎﻓ‬‫ اﻟْﻌ‬‫ﺮ‬ُ‫ﺷ‬‫ و‬،‫ء‬‫ﻼ‬‫ اﻟْﺒ‬‫ﻴﻊ‬‫ﻤ‬‫ ﺟ‬‫ﻦ‬‫ﺔَ ﻣ‬‫ﻴ‬‫ﺎﻓ‬‫اﻟْﻌ‬‫ و‬،ً‫ﻌﺎ‬‫اﺳ‬‫رِزْﻗﺎً و‬‫ و‬،‫ﻴﻼ‬‫ﻤ‬‫ﺮاً ﺟ‬‫ﺒ‬‫ﺻ‬‫ و‬،ً‫ﺟﺎً ﻗَﺮِﻳـﺒﺎ‬‫ﻟُﻚَ ﻓَﺮ‬‫ﺎ‬‫ﺳ‬‫ ا‬.‫ﺎب‬‫ﻫ‬‫ و‬‫ب‬‫ر‬.

“O Allah! Protect me by Your watchfulness that does not become weary, guard me with Your support
which cannot be defeated, have mercy on me by Your power over me, and do not destroy (me) while I
rely on You. How many blessings have You bestowed upon me for which my gratitude has come up
short, and how many trials have you tested me with where my patience for Your sake was inadequate?
O One for whose blessings my gratitude has come up short but He has not deprived me! O One in
whose trials my patience has been inadequate but He has not abandoned me! O One who has seen my
mistakes but has not dishonored me! I ask You to send Your blessings on Muhammad and the progeny
of Muhammad. O Allah! Make this world a means for my religion, and piety a means for the hereafter.
Protect me from that which is hidden from me and do not leave me on my own in the face of what is in
front of me. O One who is not harmed by sins and does not lose anything by granting forgiveness! Grant
me that from which You lose nothing and forgive me that which does not harm You! You are a Generous
Lord. I ask You for a near deliverance, a graceful patience, abundant sustenance, well-being in the face
of all trials and gratitude for all your blessings.”81

His Du’a when he saw the New Moon

10. In al-’Uyun: From Darim ibn Qabisah from ‘Ali ibn Musa al-Rid’a, from his fathers, from ‘Ali (as) who
said: When the Prophet (S) saw the new moon he would say:

‫ﻦ‬‫ﻣ‬‫ﻨَﺎ ﺑِﺎﻻ‬‫ﻠَﻴ‬‫ ﻋ‬‫ﻠﱠﻪ‬‫ﻫ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﻪ‬‫ﻚَ اﻟ‬‫ﺑ‬‫ر‬‫ و‬ِ‫ﺑ‬‫وتِ ﺑِﺎﻟﺘﱠﻘْﺪِﻳﺮِ! ر‬‫ﺮ‬‫ﺒ‬‫ﻮتِ اﻟْﺠ‬َ‫ﻠ‬‫ ﻣ‬‫ ﻓ‬‫ِف‬‫ﺮ‬‫ﺘَﺼ‬‫ اﻟْﻤ‬‫ﺮِﻳﻊ‬‫ اﻟﺴ‬‫ﺐ‬‫ اﻟﺪﱠاﺋ‬‫ﻴﻊ‬‫ﻄ‬‫ اﻟْﻤ‬‫ﺎ اﻟْﺨَﻠْﻖ‬‫ﻬ‬‫ﻳ‬‫ا‬
‫ﻴﻪ‬‫ ﻟَﻨَﺎ ﻓ‬‫ﻓَﻊ‬‫ﺗَﺮ‬‫ﺎتِ و‬‫ﯩ‬ِ‫ﻴ‬‫ اﻟﺴ‬‫ﻴﻪ‬‫ﻮ ﻓ‬‫ﺤ‬‫ﻛﺎً ﺗَﻤ‬‫ﺎر‬‫ﺒ‬‫ﺮاً ﻣ‬‫ ﺷَﻬ‬‫ﻠْﻪ‬‫ﻌ‬‫اﺟ‬‫ و‬،‫ه‬‫ﺮ‬‫ﻐْﻨَﺎ آﺧ‬ّ‫ﻠ‬‫ ﻓَﺒ‬‫ﻟَﻪ‬‫و‬‫ﻠَﻐْﺘَﻨَﺎ ا‬‫ﺎ ﺑ‬‫ﻤ‬‫ﻛ‬‫ و‬،ِ‫ﺎن‬‫ﺴ‬‫ﺣ‬‫اﻻ‬‫ و‬‫ﺔ‬‫ﻣ‬‫ﻼ‬‫اﻟﺴ‬‫ﺎنِ و‬‫ﻳـﻤ‬‫اﻻ‬‫و‬
ِ‫ات‬‫ﺮ‬‫ اﻟْﺨَﻴ‬‫ﻴﻢ‬‫ﻈ‬‫ﺎ ﻋ‬‫ ﻳ‬،ِ‫ﺎت‬‫ﺟ‬‫اﻟﺪﱠر‬.

“O Obedient creature - the untiring, fast-moving heavenly body that rotates by the Will of Allah! My Lord
and your Lord is Allah. O Allah! Make the new moon come upon us with tranquility and faith, and peace
and goodness. As You have made us pass the beginning of it, make us pass the end of it. And make it a
blessed month wherein You wipe off the evil deeds and elevate our status, O Great Bestower of goodly
things”.82

Note: A similar narration is in al-Mustadrak from al-Iqbal.83

His Du’a at the time of the New Moon of Rajab and other Months

11. In al-Iqbal: The du’a for the new moon of Rajab as found in al-Da’awat: The Noble Prophet (S) used
to say:

‫ﻞ‬‫ﺟ‬‫و‬‫ﺰ‬‫ ﻋ‬‫ﻪ‬‫ﻚَ اﻟ‬‫ﺑ‬‫ر‬‫ و‬ِ‫ﺑ‬‫ ر‬،‫م‬‫ﻼ‬‫ﺳ‬‫اﻻ‬‫ و‬‫ﺔ‬‫ﻣ‬‫ﻼ‬‫اﻟﺴ‬‫ﺎنِ و‬‫ﻳـﻤ‬‫اﻻ‬‫ و‬‫ﻦ‬‫ﻣ‬‫ﻨَﺎ ﺑِﺎﻻ‬‫ﻠَﻴ‬‫ ﻋ‬‫ﻠﱠﻪ‬‫ﻫ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! Make it (the new moon) come upon us with tranquility and faith, and peace and submission (to
Your will). My Lord and Your Lord is Allah (SwT)”.84

12. Also: It is narrated that when he (S) saw the new moon of the month of Rajab he said:

،ِ‫ﺮ‬‫ﺼ‬‫ِ اﻟْﺒ‬‫ﻏَﺾ‬‫ﺎنِ و‬‫ّﺴ‬‫ اﻟﻠ‬‫ﻔْﻆ‬‫ﺣ‬‫ و‬‫ﺎم‬‫ّﻴ‬‫اﻟﻘ‬‫ و‬‫ﺎم‬‫ﻴ‬‫ اﻟﺼ‬‫ﻠـ‬‫ﻨﱠﺎ ﻋ‬‫ﻋ‬‫ وا‬،َ‫ﺎن‬‫ﻀ‬‫ﻣ‬‫ ر‬‫ﺮ‬‫ّﻐْﻨَﺎ ﺷَﻬ‬‫ﻠ‬‫ﺑ‬‫ و‬،َ‫ﺎن‬‫ﺒ‬‫ﺷَﻌ‬‫ﺐٍ و‬‫ﺟ‬‫ ر‬‫ﺎرِكْ ﻟَﻨَﺎ ﻓ‬‫ ﺑ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
‫ﻄَﺶ‬‫اﻟْﻌ‬‫عَ و‬‫ﻮ‬‫ اﻟْﺠ‬‫ﻨْﻪ‬‫ﻈﱠﻨَﺎ ﻣ‬‫ ﺣ‬‫ﻞ‬‫ﻌ‬‫ ﺗَﺠ‬‫ﻻ‬‫و‬.

“O Allah! Bless us in Rajab and Sha’ban and make us reach the month of Ramad’an; and help us to fast
and establish prayers and control the tongue and lower the gaze, and do not make our only share in it
hunger and thirst.”85

13. Also: It is narrated that when he (S) saw the new moon, he recited the takbir (Allah is the Greatest)
thrice and the tahlil (There is no god but Allah) thrice, then he said:

‫ﺬَا‬‫ﺮِ ﻛ‬‫ ﺑِﺸَﻬ‬‫ﺎء‬‫ﺟ‬‫ﺬَا و‬‫ ﻛ‬‫ﺮ‬‫ ﺷَﻬ‬‫ﺐ‬‫ذْﻫ‬‫ اﻟﱠﺬِي ا‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫ﻟْﺤ‬‫ا‬.

“Praise be to Allah who make such-and-such month to pass and brought such-and-such month.”86

His Du’a after the Dhuhr Prayer

14. In Falah al-Sa’il: In his narration from Muhammad ibn Abi ‘Abdillah ibn Muhammad al-Tamim, from
Abi al-Hasan ‘Ali ibn Muhammad, from his father, from his fathers, from Abi ‘Abdillah, from Amir al-
Mu’minin (as) about the Holy Prophet (S), he said: His du’a after the Dhuhr prayer was:

ِ‫ﺎت‬‫ﻮﺟِﺒ‬‫ﻟُﻚَ ﻣ‬‫ﺎ‬‫ﺳ‬‫ ا‬ّ‫ﻧ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﻴﻦ‬‫ﺎﻟَﻤ‬‫ِ اﻟْﻌ‬‫ب‬‫ ر‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫ﻟْﺤ‬‫ ا‬.‫ﺮِﻳـﻢ‬ْ‫شِ اﻟ‬‫ﺮ‬‫ اﻟْﻌ‬‫ب‬‫ ر‬‫ﻪ‬‫ اﻟ‬‫ﻻ‬‫ ا‬‫ﻟٌﻪ‬‫ ا‬‫ ﻻ‬،‫ﻴﻢ‬‫ﻠ‬‫ اﻟْﺤ‬‫ﻴﻢ‬‫ﻈ‬‫ اﻟْﻌ‬‫ﻪ‬‫ اﻟ‬‫ﻻ‬‫ ا‬‫ﻟٌﻪ‬‫ ا‬‫ﻻ‬
‫ﻻ‬‫ﺎً ا‬‫ﻤ‬‫ ﻫ‬‫ﻻ‬‫ و‬،‫ﺗَﻪ‬‫ ﻏَﻔَﺮ‬‫ﻻ‬‫ ذَﻧْﺒﺎً ا‬‫ ﺗَﺪَعْ ﻟ‬‫ ﻻ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﺛْﻢ‬‫ ا‬‫ﻞ‬‫ ﻛ‬‫ﻦ‬‫ﺔَ ﻣ‬‫ﻣ‬‫ﻼ‬‫اﻟﺴ‬‫ و‬،ٍ‫ﺮ‬‫ ﺧَﻴ‬‫ﻞ‬‫ ﻛ‬‫ﻦ‬‫ﺔَ ﻣ‬‫ﻴﻤ‬‫اﻟْﻐَﻨ‬‫ و‬،َ‫ﻚ‬‫ﺗ‬‫ﺮ‬‫ﻐْﻔ‬‫ ﻣ‬‫ﻢ‬‫اﺋ‬‫ﺰ‬‫ﻋ‬‫ و‬،َ‫ﻚ‬‫ﺘ‬‫ﻤ‬‫ﺣ‬‫ر‬
‫ﻻ‬‫ و‬،‫ﻓْﺘَﻪ‬‫ﺮ‬‫ ﺻ‬‫ﻻ‬‫ ا‬‫ﻮء‬‫ ﺳ‬‫ﻻ‬‫ و‬،‫ﻨْﺘَﻪ‬‫ آﻣ‬‫ﻻ‬‫ﻓﺎً ا‬‫ ﺧَﻮ‬‫ﻻ‬‫ و‬،‫ﻄْﺘَﻪ‬‫ﺴ‬‫ ﺑ‬‫ﻻ‬‫ رِزْﻗﺎً ا‬‫ﻻ‬‫ و‬،‫ﺗَﻪ‬‫ﺘَﺮ‬‫ ﺳ‬‫ﻻ‬‫ﺒﺎً ا‬‫ـﻴ‬‫ ﻋ‬‫ﻻ‬‫ و‬،‫ﺘَﻪ‬‫ ﺷَﻔَﻴ‬‫ﻻ‬‫ﻘْﻤﺎً ا‬‫ ﺳ‬‫ﻻ‬‫ و‬،‫ﺘَﻪ‬‫ﺟ‬‫ﻓَﺮ‬
‫ﻴﻦ‬‫ﺎﻟَﻤ‬‫ اﻟْﻌ‬‫ب‬‫ ر‬‫ﻴﻦ‬‫ آﻣ‬،‫ﻴﻦ‬‫ﻤ‬‫اﺣ‬‫ اﻟﺮ‬‫ﻢ‬‫ﺣ‬‫ر‬‫ﺎ ا‬‫ ﻳ‬،‫ﺎ‬‫ﺘَﻬ‬‫ﻴ‬‫ ﻗَﻀ‬‫ﻻ‬‫ ا‬‫ح‬‫ﻼ‬‫ ﺻ‬‫ﻟ‬‫ ﻟَﻚَ رِﺿﺎً و‬‫ﺔً ﻫ‬‫ﺎﺟ‬‫ﺣ‬.

“There is no god but Allah, the Great, the Clement. There is no god but Allah, the Lord of the throne of
Grace. All praise is for Allah, the Lord of the worlds. O Allah! I beseech You for all that which is the
cause of Your Mercy, and that which ascertains Your Forgiveness; and benefit from every virtue, and
safety from every sin. O Allah! Leave not any sin for me but that You forgive it, any affliction but that You
remove it, any illness but that You heal it, any defect but that You conceal it, any sustenance but that
You increase it, any fear but that You protect (me) from it, any evil but that You repel it, and any of my
needs in which is Your pleasure and which is beneficial for me, but that You grant it; O Most Merciful!
Grant me my supplication, Lord of the Universe.”87

His Du’a after every Two Rak’ahs of the Nafilah of Dhuhr

15. In Falah al-Sa’il: In his narration from Fatimah bint al-Hasan, from her father al-Hasan ibn ‘Ali (as)
who said: The Holy Prophet (S) used to recite this du’a between every two rak’ahs of the nafilah of
Dhuhr:

‫ف‬‫ا‬‫ر‬‫ا‬‫ و‬،‫ﻢ‬‫ﺣ‬‫ـﺘَﺮ‬‫ اﺳ‬‫ﻦ‬‫ ﻣ‬‫ﻢ‬‫ﺣ‬‫ر‬‫ا‬‫ و‬،‫ﻄ‬‫ﻋ‬‫ ا‬‫ﻦ‬‫ ﻣ‬‫د‬‫ﻮ‬‫ﺟ‬‫ا‬‫ و‬،ِ‫ﺎت‬‫ﺎﺟ‬‫ اﻟْﺤ‬‫ﻪ‬‫ﻟَﻴ‬‫ ا‬‫ﺖ‬‫ﺒ‬‫ ﻃُﻠ‬‫ﻦ‬‫ ﻣ‬‫ﺮ‬‫ﺧَﻴ‬‫ و‬،ٍ‫ور‬‫ﺰ‬‫ ﻣ‬‫م‬‫ﺮ‬‫ﻛ‬‫ا‬‫ و‬،‫ﺗ‬‫ﺎ‬‫ ﻣ‬‫م‬‫ﺮ‬‫ﻛ‬‫ ا‬‫ﻧْﺖ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
‫ﻦ‬‫ﺗَﻬ‬‫ﺮ‬‫ﺎ ﻣ‬‫ﻧَﺎ ﺑِﻬ‬‫ ذُﻧُﻮبٍ ا‬‫ﻦ‬‫ ﻣ‬،‫ﺎت‬‫ﺒ‬‫ﻨْﺪِي ﻃَﻠ‬‫ﻟَﻚَ ﻋ‬‫ و‬،‫ﺎت‬‫ﺎﺟ‬‫ﻚَ ﺣ‬‫ﻟَﻴ‬‫ ا‬‫ وﻟ‬،ٌ‫ﻚَ ﻓَﺎﻗَﺔ‬‫ﻟَﻴ‬‫ ا‬ِ‫ ﺑ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﻪ‬‫ﻠَﻴ‬‫ﺪَ ﻋ‬‫ﺘُﻤ‬‫ اﻋ‬‫ﻦ‬‫ ﻣ‬‫ﺰ‬‫ﻋ‬‫ا‬‫ و‬،‫ﻔَﺎ‬‫ ﻋ‬‫ﻦ‬‫ﻣ‬
‫ﻠـ‬‫ ﻋ‬‫ﻞ‬‫ ﻓَﺼ‬،َ‫ﻚ‬‫ﻟَﻴ‬‫ـﺒﺎً ا‬‫ﺎ ﺗَﺎﺋ‬‫ﻴﻬ‬‫ﺪْﺗُﻚَ ﻓ‬‫ﺘَﻤ‬‫ اﻋ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﺮِﻳﻦ‬‫ اﻟْﺨَﺎﺳ‬‫ﻦ‬‫ ﻣ‬‫ﻦ‬‫ﻛ‬‫ ا‬‫ﻟ‬‫ﺮ‬‫ﺗَﻐْﻔ‬‫ و‬‫ﻨ‬‫ﻤ‬‫ﺣ‬‫ ﺗَﺮ‬‫ﻻ‬‫ا‬‫ و‬،‫ﻘَﺘْﻨ‬‫ﺑ‬‫و‬‫ا‬‫ﺮِي و‬‫ ﻇَﻬ‬‫ت‬‫ﻗَﺮ‬‫و‬‫ﻗَﺪْ ا‬
ٍ‫ ذَﻧْﺐ‬‫ﻞ‬‫ﻛ‬‫ و‬،‫ﺎ‬‫ﻫ‬‫ﺒِﻴﺮ‬‫ﻛ‬‫ﺎ و‬‫ﻫ‬‫ﻴﺮ‬‫ﻐ‬‫ ﺻ‬،‫ﺎ‬‫ﺪَﻫ‬‫ﻤ‬‫ﻋ‬‫ﺎ و‬‫ﻫ‬‫ ﺧَﻄَﺎ‬،‫ﺎ‬‫ﺘَﻬ‬‫ﻴ‬‫ﻧ‬‫ﻼ‬‫ﻋ‬‫ﺎ و‬‫ﻫ‬‫ﺮ‬‫ﺎ ﺳ‬‫ﺪِﻳﺜَﻬ‬‫ﺣ‬‫ﺎ و‬‫ﻬ‬‫ﺎ ﻗَﺪِﻳـﻤ‬‫ﻠﱠﻬ‬‫ ﻛ‬ِ‫ ذُﻧُﻮ ﺑ‬‫ﻟ‬‫ﺮ‬‫اﻏْﻔ‬‫ و‬،‫ﻪ‬‫آﻟ‬‫ﺪٍ و‬‫ﻤ‬‫ﺤ‬‫ﻣ‬
َ‫ﻚ‬‫ﺘ‬‫ ﻃَﺎﻋ‬‫ﻦ‬‫ ﻣ‬‫ﻴﺮ‬‫ﺴ‬‫ اﻟْﻴ‬ّ‫ﻨ‬‫ ﻣ‬‫ﻞ‬‫اﻗْﺒ‬‫ و‬،ً‫ﺪا‬‫ﺑ‬‫ﻣﺎً ا‬‫ﺮ‬‫ﺤ‬‫ﺎ ﻣ‬‫ﺪَﻫ‬‫ﻌ‬‫ ﺑ‬‫ﺐ‬‫ﺘَﺴ‬‫ﻛ‬‫ ا‬‫ﻻ‬‫ و‬،ً‫ﺪا‬‫اﺣ‬‫ ذَﻧْـﺒﺎً و‬‫ ﺗُﻐَﺎدِر‬‫ ﻻ‬،‫ﺎ‬‫ﻣ‬‫ﺰ‬‫ةً ﺟ‬‫ﺮ‬‫ﻐْﻔ‬‫ ﻣ‬،‫ﻪ‬‫ﺒ‬‫ﺬْﻧ‬‫ﻧَﺎ ﻣ‬‫ا‬‫ و‬‫ـﺘُﻪ‬‫ذْﻧَﺒ‬‫ا‬
‫م‬‫ﻮ‬‫ ﻳ‬‫ﻞ‬‫ضِ ﻛ‬‫ر‬‫اﻻ‬‫اتِ و‬‫ﻮ‬‫ﻤ‬‫ اﻟﺴ‬‫ ﻓ‬‫ﻦ‬‫ ﻣ‬‫ﻟُﻪ‬‫ﺎ‬‫ﺴ‬‫ ﻳ‬،‫ﻴﻢ‬‫ﻈ‬‫ اﻟْﻌ‬‫ﻻ‬‫ ا‬‫ﻴﻢ‬‫ﻈ‬‫ اﻟْﻌ‬‫ﺮ‬‫ﻐْﻔ‬‫ ﻳ‬‫ ﻻ‬‫ﻧﱠﻪ‬‫ ا‬‫ﻴﻢ‬‫ﻈ‬‫ﺎ ﻋ‬‫ ﻳ‬،َ‫ﻚ‬‫ﺘ‬‫ﻴ‬‫ﺼ‬‫ﻌ‬‫ ﻣ‬‫ﻦ‬‫ﺒِﻴﺮِ ﻣ‬ْ‫ اﻟ‬‫ﻦ‬‫ ﻋ‬‫زْﻟ‬‫ﺎو‬‫ﺗَﺠ‬‫و‬
‫ ﻫ‬‫ﺘ‬‫ﺎﺟ‬‫ﺣ‬‫ و‬،‫ﺘ‬‫ﺎﺟ‬‫نَ ﺣ‬‫ﻚَ ﺷَﺎ‬‫ﻧ‬‫ ﺷَﺎ‬‫ ﻓ‬‫ ﻟ‬‫ﻞ‬‫ﻌ‬‫اﺟ‬‫ و‬‫ﻪ‬‫آﻟ‬‫ﺪٍ و‬‫ﻤ‬‫ﺤ‬‫ ﻣ‬‫ﻠـ‬‫ ﻋ‬‫ﻞ‬‫ ﺻ‬،ٍ‫ن‬‫ ﺷَﺎ‬‫ ﻓ‬‫م‬‫ﻮ‬‫ ﻳ‬‫ﻞ‬‫ ﻛ‬‫ﻮ‬‫ ﻫ‬‫ﻦ‬‫ﺎ ﻣ‬‫ ﻳ‬،ٍ‫ن‬‫ ﺷَﺎ‬‫ ﻓ‬‫ﻮ‬‫ﻫ‬
 َ‫ﻚ‬‫ ﺑِﺬٌﻟ‬‫ـﻨُﻦ‬‫اﻣ‬‫ و‬،ٍ‫ﺪ‬‫ﻤ‬‫ﺤ‬‫آلِ ﻣ‬‫ﺪٍ و‬‫ﻤ‬‫ﺤ‬‫ ﻣ‬‫ﻠـ‬‫ ﻋ‬‫ﻞ‬‫ﺻ‬‫ و‬،َ‫ﻚ‬‫ﻨﱠﺘ‬‫ﺟ‬‫ﻚَ و‬‫اﻧ‬‫ﻮ‬‫زُ ﺑِﺮِﺿ‬‫اﻟْﻔَﻮ‬‫ و‬،َ‫ﻚ‬‫ﺨَﻄ‬‫ ﺳ‬‫ﻦ‬‫ﺎنُ ﻣ‬‫ﻣ‬‫اﻻ‬‫ و‬،ِ‫ اﻟﻨﱠﺎر‬‫ﻦ‬‫ ﻣ‬‫ﺘ‬‫ﻗَﺒ‬‫ﺎكُ ر‬َ‫ﻓ‬
‫ﻨ‬‫ﻴ‬‫ ﺑ‬‫ِق‬‫ ﺗُﻔَﺮ‬‫ﻻ‬‫ و‬،ٍ‫ﺪ‬‫ﻤ‬‫ﺤ‬‫آلِ ﻣ‬‫ﺪٍ و‬‫ﻤ‬‫ﺤ‬‫ ﻣ‬‫ﻠـ‬‫ ﻋ‬ّ‫ﻠ‬‫نْ ﺗُﺼ‬‫ﺎتِ ا‬‫ اﻟﻈﱡﻠُﻤ‬‫ ﻓ‬‫ﻊ‬‫ﺎﻃ‬‫ﻟُﻚَ ﺑِﻨُﻮرِكَ اﻟﺴ‬‫ﺎ‬‫ﺳ‬‫ ا‬.‫ﺣ‬‫ﻼ‬‫ ﺻ‬‫ﻴﻪ‬‫ﺎ ﻓ‬‫ ﻣ‬‫ﻞ‬ِ‫ﺑ‬‫ و‬َ‫ﻠ‬‫ﻋ‬
َ‫ﻚ‬‫ﻟَﻴ‬‫ ا‬‫ﻴﺒِﻴﻦ‬‫ﻨ‬‫ اﻟْﻤ‬‫ﻦ‬‫ ﻣ‬‫ﻠْﻨ‬‫ﻌ‬‫اﺟ‬‫ و‬،‫ـﺘُﻮﻻ‬‫ﺒ‬‫ اﻟﻨﱠﺎرِ ﻣ‬‫ﻦ‬‫ﺘْﻘﺎً ﻣ‬‫ ﻋ‬‫ ﻟ‬‫ﺘُﺐ‬‫اﻛ‬‫ و‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ ﻗَﺪِﻳﺮ‬‫ء‬َ‫ ﺷ‬‫ﻞ‬‫ ﻛ‬‫ﻠـ‬‫ﻧﱠﻚَ ﻋ‬‫ ا‬‫ة‬‫ﺮ‬‫اﻵﺧ‬‫ﺎ و‬‫ اﻟﺪﱡﻧْﻴ‬‫ ﻓ‬‫ﻢ‬‫ﻨَﻬ‬‫ﻴ‬‫ﺑ‬‫و‬
،‫ء‬‫ﻼ‬‫ اﻟْﺒ‬‫ ﻓ‬‫ﺎﺑِﺮِﻳﻦ‬‫اﻟﺼ‬‫ و‬،‫ﻢ‬‫ﻬ‬‫ﻨَﺎﺳ‬‫ ﻣ‬‫ﻴﻦ‬‫ﻠ‬‫ﻤ‬َ‫ﺘ‬‫ﺴ‬‫اﻟْﻤ‬‫ و‬،‫ﻢ‬‫ﻬ‬‫ ﻗُﻠُﻮ ﺑ‬‫ﺟِﻠَﺖ‬‫ و‬‫ت‬‫ﺮ‬‫ذَا ذُﻛ‬‫ ا‬‫ اﻟﱠﺬِﻳﻦ‬‫ﻴﻦ‬‫ﺨْﺒِﺘ‬‫ اﻟْﻤ‬،َ‫ﺮِك‬‫ﻣ‬‫ ﻻ‬‫ﻴﻦ‬‫اﻟﺘﱠﺎﺑِﻌ‬
.َ‫ﻚ‬‫ﻠَﻴ‬‫ ﻋ‬‫ﻴﻦ‬‫ﻠ‬‫ﻛ‬‫ﺘَﻮ‬‫اﻟْﻤ‬‫ و‬،َ‫ﺎة‬‫ﻛ‬‫ اﻟﺰ‬‫ﻴﻦ‬‫ﺗ‬‫ﻮ‬‫اﻟْﻤ‬‫ و‬،َ‫ة‬‫ﻼ‬‫ اﻟﺼ‬‫ﻴﻦ‬‫ﻴﻤ‬‫ﻘ‬‫اﻟْﻤ‬‫ و‬،‫ ﺑِﻪ‬‫ﻢ‬‫ﺗَﻬ‬‫ﺮ‬‫ﻣ‬‫ﺎ ا‬‫ﻴﻤ‬‫ﺮِكَ ﻓ‬‫ﻣ‬‫ ﻻ‬‫ﻴﻦ‬‫ﻴﻌ‬‫ﻄ‬‫اﻟْﻤ‬‫ و‬،‫ﺧَﺎء‬‫ اﻟﺮ‬‫ ﻓ‬‫ﺮِﻳﻦ‬‫اﻟﺸﱠﺎﻛ‬‫و‬
‫ﺎ‬‫ﻨْﺪَكَ ﻣ‬‫ﻨْﺰِﻟَﺔَ ﻋ‬‫اﻟْﻤ‬‫ﻚَ و‬‫ﻟَﻴ‬‫ﻴﻠَﺔَ ا‬‫ﺳ‬‫اﻟﻮ‬‫ و‬،َ‫ﻨْﻚ‬‫ﺔَ ﻣ‬‫اﺣ‬‫اﻟﺮ‬‫ﻚَ و‬‫ﻴﻠَﺔَ ﻟَﺪَﻳ‬‫اﻟْﻔَﻀ‬‫ﺘَﻚَ و‬‫ﻴ‬‫ﻄ‬‫ ﻋ‬‫ ﻟ‬‫ﺰِل‬‫ﺟ‬‫ا‬‫ﺘَﻚَ و‬‫اﻣ‬‫ﺮ‬‫ ﻛ‬‫ﺮِﻳـﻢ‬‫ﺎ ﻛ‬‫ ﻳ‬‫ﻔْﻨ‬‫ﻌ‬‫ﺿ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
،‫ﻴﻨ‬‫ﻤ‬‫ ﺑِﻴ‬ِ‫ﺘَﺎﺑ‬‫ ﻛ‬‫ﻴﻨ‬‫ﻄ‬‫ﺗُﻌ‬‫ و‬،‫ ﻧُﻮرِي‬‫ﻢ‬ّ‫ﻈ‬‫ﺗُﻌ‬‫ و‬،َ‫ﻠﱡﻚ‬‫ ﻇ‬‫ﻻ‬‫ ا‬‫ﻞ‬‫ ﻇ‬‫ ﻻ‬‫م‬‫ﻮ‬‫ﻚَ ﻳ‬‫ﺷ‬‫ﺮ‬‫ ﻋ‬‫ﻞ‬‫ ﻇ‬‫ ﻓ‬‫ﻠﱠﻨ‬‫ﺗُﻈ‬‫ و‬‫ﻨﱠﺔ‬‫ونَ اﻟْﺠ‬‫لٍ د‬‫ﻮ‬‫ ﻫ‬‫ﻞ‬‫ ﻛ‬‫ ﺑِﻪ‬‫ﻴﻨ‬‫ﻔ‬َ‫ﺗ‬
‫ﻪ‬‫ﻟَﻴ‬‫ ا‬‫ ﺗَﻨْﻈُﺮ‬‫ﻦ‬‫ﻤ‬‫ ﻣ‬‫ﻠْﻨ‬‫ﻌ‬‫اﺟ‬‫ و‬،‫ّﻴِﻴﻦ‬‫ﻠ‬‫ ﻋ‬‫ ﻓ‬‫ﻨَﻨ‬‫ﺗُﺴ‬‫ و‬،‫ﻴﻦ‬‫ﺘﱠﻘ‬‫ اﻟْﻤ‬‫ﻦ‬‫ﻚَ ﻣ‬‫ﻟَـﻴ‬‫ ا‬‫ﺪِﻳﻦ‬‫اﻓ‬‫ اﻟْﻮ‬‫ﻞ‬‫ﻓْﻀ‬‫ ا‬‫ ﻓ‬‫ﻧ‬‫ﺸُﺮ‬‫ﺗَﺤ‬‫ و‬،‫ﻨَﺎﺗ‬‫ﺴ‬‫ ﺣ‬‫ﻒ‬‫ﻌ‬‫ﺗُﻀ‬‫و‬
َ‫ﻚ‬‫ ﺑِﺬٌﻟ‬‫ـﻨ‬‫ـﺒ‬‫اﻗْﻠ‬‫ و‬،‫ﻪ‬‫آﻟ‬‫ﺪٍ و‬‫ﻤ‬‫ﺤ‬‫ ﻣ‬‫ﻠـ‬‫ ﻋ‬‫ﻞ‬‫ ﺻ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﻴﻦ‬‫ﺤ‬‫ﺎﻟ‬‫ﺎدِكَ اﻟﺼ‬‫ﺒ‬‫ ﺑِﻌ‬‫ﻘْﻨ‬‫اﻟْﺤ‬‫ و‬،ٍ‫اض‬‫ ر‬ّ‫ﻨ‬‫ ﻋ‬‫ﻧْﺖ‬‫ا‬‫ و‬‫ﻓﱠﺎﻧ‬‫ﺗَﺘَﻮ‬‫ و‬،‫ﺮِﻳـﻢ‬ْ‫ﻬِﻚَ اﻟ‬‫ﺟ‬‫ﺑِﻮ‬
‫ ﻓ‬‫ﺘَﻨ‬‫ ﺷَﻔﱠﻌ‬،‫ وِزْرِي‬ّ‫ﻨ‬‫ ﻋ‬‫ﻄَﻄْﺖ‬‫ﺣ‬‫ و‬،‫ﺎﺗ‬‫ِﯩ‬‫ﻴ‬‫ ﺳ‬ّ‫ﻨ‬‫ ﻋ‬‫ت‬‫ﻔﱠﺮ‬‫ﻛ‬‫ و‬،‫ﺎ‬‫ﻠﱠﻬ‬‫ ﻛ‬ِ‫ذُﻧُﻮ ﺑ‬‫ و‬‫ﺎي‬‫ ﺧَﻄَﺎﻳ‬‫ ﻟ‬‫ت‬‫ﻨْﺠِﺤﺎً ﻗَﺪْ ﻏَﻔَﺮ‬‫ﺤﺎً ﻣ‬‫ﻔْﻠ‬‫ ﻣ‬‫ﻪ‬ّ‫ﻠ‬‫ﻛ‬
‫ﻻ‬‫ و‬‫ﻠ‬‫ﻤ‬‫ ﻋ‬‫ﻦ‬‫ ﻣ‬‫ء‬َ‫ ﺗَﺨْﻠُﻂْ ﺑِﺸ‬‫ﻻ‬‫ و‬،‫ﻪ‬‫آﻟ‬‫ﺪٍ و‬‫ﻤ‬‫ﺤ‬‫ ﻣ‬‫ﻠـ‬‫ ﻋ‬‫ﻞ‬‫ ﺻ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﺔ‬‫ﻴ‬‫ﺎﻓ‬‫ﻋ‬‫ﻨْﻚَ و‬‫ﺮٍ ﻣ‬‫ﺴ‬‫ ﻳ‬‫ ﻓ‬‫ة‬‫ﺮ‬‫اﻵﺧ‬‫ﺎ و‬‫ اﻟﺪﱡﻧْﻴ‬‫ ﻓ‬ِ‫ﺠ‬‫اﺋ‬‫ﻮ‬‫ ﺣ‬‫ﻴﻊ‬‫ﻤ‬‫ﺟ‬
،‫ﻪ‬‫آﻟ‬‫ﺪٍ و‬‫ﻤ‬‫ﺤ‬‫ ﻣ‬‫ﻠـ‬‫ ﻋ‬‫ﻞ‬‫ ﺻ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.َ‫ ﻟَﻚ‬‫ﻴﻦ‬‫ﻌ‬‫ اﻟْﺨَﺎﺷ‬‫ﻦ‬‫ ﻣ‬‫ﻠْﻨ‬‫ﻌ‬‫اﺟ‬‫ و‬،ً‫ﺮا‬‫ﻄ‬‫ ﺑ‬‫ﻻ‬‫ﺮاً و‬‫ﺷ‬‫ ا‬‫ﻻ‬‫ﺔً و‬‫ﻌ‬‫ﻤ‬‫ ﺳ‬‫ﻻ‬‫ و‬‫ﺎء‬‫ﻚَ رِﻳ‬‫ﻟَﻴ‬‫ ا‬‫ ﺑِﻪ‬‫ﺖ‬‫ﺑ‬‫ﺎ ﺗَﻘَﺮ‬‫ﺑِﻤ‬
َ‫ﻚ‬‫ﺘ‬‫ﻤ‬‫ﺣ‬‫ ر‬‫ﻦ‬‫ ﻣ‬‫ﻨ‬‫ﻄ‬‫اﻋ‬‫ و‬،َ‫ﻚ‬‫ﺗ‬‫ﺎد‬‫ﺒ‬‫ﻋ‬‫ﻚَ و‬‫ﺘ‬‫ ﻃَﺎﻋ‬‫ﻠـ‬‫ ﻋ‬‫ﺪَﻧ‬‫ ﺑ‬‫ةَ ﻓ‬‫اﻟْﻘُﻮ‬‫ و‬،‫ﻤ‬‫ ﺟِﺴ‬‫ﺔَ ﻓ‬‫ﺤ‬‫اﻟﺼ‬‫ و‬،‫ رِزْﻗ‬‫ﺔَ ﻓ‬‫ﻌ‬‫ اﻟﺴ‬‫ﻨ‬‫ﻄ‬‫اﻋ‬‫و‬
،َ‫اﻟْﺨُﺸُﻮعَ ﻟَﻚ‬‫ و‬،َ‫ﻚ‬‫ﻟَﻴ‬‫ﺔَ ا‬‫ﻏْﺒ‬‫اﻟﺮ‬‫ و‬،َ‫ﻨْﻚ‬‫ﺔَ ﻣ‬‫ﺒ‬‫ﻫ‬‫ اﻟﺮ‬‫زُﻗْﻨ‬‫ار‬‫ و‬،‫ﺎ‬‫اﻟﺪﱡﻧْـﻴ‬‫ و‬‫ة‬‫ﺮ‬‫ اﻵﺧ‬‫ء‬‫ﻼ‬‫ ﺑ‬‫ﻞ‬‫ ﻛ‬‫ﻦ‬‫ ﻣ‬‫ ﺑِﻪ‬‫ﻨ‬‫ﻤ‬ّ‫ﻠ‬‫ﺎ ﺗُﺴ‬‫ﻚَ ﻣ‬‫ﺘ‬‫ﻴ‬‫ﺎﻓ‬‫ﻋ‬‫ﻚَ و‬‫اﻧ‬‫ﻮ‬‫رِﺿ‬‫و‬
َ‫ﻟُﻚ‬‫ﺎ‬‫ﺳ‬‫ا‬‫ و‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.ٍ‫اض‬‫ ر‬ّ‫ﻨ‬‫ ﻋ‬‫ﻧْﺖ‬‫ا‬‫ و‬‫ﻓﱠﺎﻧ‬‫ ﺗَﺘَﻮ‬‫ﺘﱠ‬‫ ﺣ‬‫ﺎﺗ‬‫ﻴ‬‫ ﺣ‬‫ﺎم‬‫ﻳ‬‫ﺪِكَ ا‬‫ﺠ‬‫ﻤ‬‫ ﻟ‬‫اﻟﺘﱠﻘْﺪِﻳﺲ‬‫ و‬،َ‫ﺮِك‬‫ﺬِﻛ‬‫ ﻟ‬‫ﻴﻢ‬‫ﻈ‬‫اﻟﺘﱠﻌ‬‫ و‬،َ‫ﻨْﻚ‬‫ ﻣ‬‫ﺎء‬‫ﻴ‬‫اﻟْﺤ‬‫ و‬‫ﻗَﺎر‬‫اﻟْﻮ‬‫و‬
‫ﻴﻦ‬‫ﻘ‬‫اﻟْﻴ‬‫ و‬،َ‫ﺔ‬‫ﻴ‬‫ﺎﻓ‬‫اﻟْﻌ‬‫ و‬‫ﻔْﻮ‬‫اﻟْﻌ‬‫ و‬،َ‫ﺔ‬‫ﻤ‬‫ﺣ‬‫اﻟﺮ‬‫ﺪى و‬‫اﻟْﻬ‬‫ و‬،َ‫ﺔ‬‫ﻤ‬‫ﺼ‬‫اﻟْﻌ‬‫اﻟﻘُﻨُﻮعَ و‬‫ و‬،َ‫ﺔ‬‫ﺤ‬‫اﻟﺼ‬‫ﺔَ و‬‫ﻣ‬‫ﻼ‬‫اﻟﺴ‬‫ و‬،َ‫ﺔ‬‫ﻔَﺎﻳ‬ْ‫اﻟ‬‫ و‬‫ﻦ‬‫ﻣ‬‫اﻻ‬‫ و‬،َ‫ﺔ‬‫اﻟﺪﱠﻋ‬‫ﺔَ و‬‫ﻌ‬‫اﻟﺴ‬
‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﻴﻖ‬‫ﻓ‬‫اﻟﺘﱠﻮ‬‫ و‬‫ﺮ‬‫ﺴ‬‫اﻟْﻴ‬‫ و‬‫ﻊ‬‫اﺿ‬‫اﻟﺘﱠﻮ‬‫ و‬‫ﻠْﻢ‬‫اﻟْﺤ‬‫ و‬،‫اﻟﺘﱠﻘْﻮى‬‫ و‬‫اﻟْﺒِﺮ‬‫ و‬،‫ﺪْق‬‫اﻟﺼ‬‫ و‬‫ﻠْﻢ‬‫اﻟْﻌ‬‫ و‬،‫ﺮ‬‫ﺒ‬‫اﻟﺼ‬‫ﺎ و‬‫ِﺿ‬‫اﻟﺮ‬‫ و‬‫ﺮ‬‫اﻟﺸﱡ‬‫ و‬،َ‫ة‬‫ﺮ‬‫ﻐْﻔ‬‫اﻟْﻤ‬‫و‬
‫ﻦ‬‫ ﻣ‬‫ﻟَﺪَﻧ‬‫و‬‫ و‬‫ﺘُﻪ‬‫ﻟﱠﻴ‬‫ و‬‫و‬‫ﻴﻚَ ا‬‫ ﻓ‬‫ﻨ‬‫ﺒ‬‫ﺣ‬‫ وا‬‫ﺖ‬‫ﺒ‬‫ﺒ‬‫ﺣ‬‫ ا‬‫ﻦ‬‫ﻣ‬‫ﻴﻚَ و‬‫ ﻓ‬‫اﻧ‬‫ﺧْﻮ‬‫ا‬‫ و‬‫ﺎﺗ‬‫ﺑ‬‫ﻗُﺮ‬‫ و‬‫ﺘ‬‫ﻴ‬‫ ﺑ‬‫ﻞ‬‫ﻫ‬‫ﻚَ ا‬‫ ﺑِﺬٌﻟ‬‫ﻢ‬‫ﺼ‬‫اﻋ‬‫ و‬،‫ﻪ‬‫آﻟ‬‫ﺪٍ و‬‫ﻤ‬‫ﺤ‬‫ ﻣ‬‫ﻠـ‬‫ ﻋ‬‫ﻞ‬‫ﺻ‬
،َ‫ﻚ‬‫ﻠَﻴ‬‫ ﻋ‬‫ﻞ‬‫ﻛ‬‫ اﻟﺘﱠﻮ‬‫ ﻓ‬‫ﺪْق‬‫اﻟﺼ‬‫ ﺑِﻚَ و‬‫ اﻟﻈﱠﻦ‬‫ﻦ‬‫ﺴ‬‫ِ ﺣ‬‫ب‬‫ﺎ ر‬‫ﻟُﻚَ ﻳ‬‫ﺎ‬‫ﺳ‬‫ا‬‫ و‬.ِ‫ﺎت‬‫ﻤ‬‫ﻠ‬‫ﺴ‬‫اﻟْﻤ‬‫ و‬‫ﻴﻦ‬‫ﻤ‬‫ﻠ‬‫ﺴ‬‫اﻟْﻤ‬‫ﻨَﺎتِ و‬‫ﻣ‬‫ﻮ‬‫اﻟْﻤ‬‫ و‬‫ﻴﻦ‬‫ﻨ‬‫ﻣ‬‫ﻮ‬‫ اﻟْﻤ‬‫ﻴﻊ‬‫ﻤ‬‫ﺟ‬
‫ﻮنَ ﻓ‬‫ﻛ‬‫نْ ا‬‫ِ ا‬‫ب‬‫ﺎ ر‬‫ﻮذُﺑِﻚَ ﻳ‬‫ﻋ‬‫ا‬‫ و‬،َ‫ﻴﻚ‬‫ﺎﺻ‬‫ﻌ‬‫ ﻣ‬‫ﻦ‬‫ ﻣ‬‫ء‬َ‫ثِ ﺑِﺸ‬‫ اﻟﺘﱠﻐَﻮ‬‫ﻠـ‬‫ﺗُـﻬـَﺎ ﻋ‬‫ور‬‫ـﺮ‬‫ ﺿ‬‫ﻠُﻨ‬‫ﻤ‬‫ ﺗَﺤ‬‫ﺔ‬‫ﻴ‬‫ﻠ‬‫ ﺑِﺒ‬‫ﻨ‬‫ﻴ‬‫ﺘَﻠ‬‫نْ ﺗَﺒ‬‫ِ ا‬‫ب‬‫ﺎ ر‬‫ﻮذُﺑِﻚَ ﻳ‬‫ﻋ‬‫ا‬‫و‬
‫ﺎ‬‫ﻣ‬‫ و‬،ً‫ رِزْﻗﺎ‬‫ﻴﻪ‬‫ ﻓ‬‫ ﻟ‬‫ ﺗُﻘَﺪِّر‬‫ﺎ ﻟَﻢ‬‫ﻠﱡﻒِ ﻣ‬َ‫ ﺗ‬‫ﻦ‬‫ﻮذُ ﺑِﻚَ ﻣ‬‫ﻋ‬‫ا‬‫ و‬،َ‫ﻚ‬‫ﺘ‬‫ ﻃَﺎﻋ‬‫ﻦ‬‫ ﻣ‬‫ﺘ‬‫ﺒ‬‫ ﻃَﻠ‬‫ ﻓ‬‫ﺢ‬‫ﻧْﺠ‬‫ﻴﻚَ ا‬‫ﺎﺻ‬‫ﻌ‬‫نﱠ ﻣ‬‫ ا‬‫ﻇُﻦ‬‫ﺮٍ ا‬‫ﺴ‬‫ ﻳ‬‫و‬‫ﺮٍ ا‬‫ﺴ‬‫ﺎلِ ﻋ‬‫ﺣ‬
‫ﻴﻦ‬‫ﻤ‬‫اﺣ‬‫ اﻟﺮ‬‫ﻢ‬‫ﺣ‬‫ر‬‫ﺎ ا‬‫ ﻳ‬‫ﺔ‬‫ﻴ‬‫ﺎﻓ‬‫ﻋ‬‫ﻨْﻚَ و‬‫ﺮٍ ﻣ‬‫ﺴ‬‫ ﻳ‬‫ ﻓ‬‫ ﺑِﻪ‬‫ﻨ‬‫آﺗ‬‫ و‬‫ﻪ‬‫آﻟ‬‫ﺪٍ و‬‫ﻤ‬‫ﺤ‬‫ ﻣ‬‫ﻠـ‬‫ ﻋ‬‫ﻞ‬‫ ﻓَﺼ‬،ٍ‫ رِزْق‬‫ﻦ‬‫ ﻣ‬‫ ﻟ‬‫ت‬‫ﻗَﺪﱠر‬.

“O Allah! You are the most Noble One who is approached, the most Magnanimous who is visited, the
best One from whom fulfillment of desires is sought, the most Generous in giving, the most Merciful of
those who show mercy, the most Compassionate of those who forgive and the most Glorious of those
who are relied upon. O Allah! I am needy of You, I have desires that I wish You to fulfill and I have an
obligation to You because of the sins that have broken my back and debased me, and if You don’t have
mercy on me and forgive me I will surely be from the losers. O Allah! I rely on You and turn to You, so
send Your blessings on Muhammad and his progeny, and forgive all my sins, of past and present, (those
done) in secret and in the open, by mistake or on purpose, small and great, and all the sins that I have
performed and I am a perpetrator of – a forgiving that wipes off completely, not leaving a single sin; and
after which I will never perform that which is prohibited. And accept my little good acts of worship while
overlooking my great disobedience of Your commands. O Great One! None can forgive the great (sins)
except the Great One. All those who are in the heavens and earth ask from Him; every moment He is in
a state of Glory. O One who is in a state of Glory every day! Send blessings on Muhammad and his
progeny, and place my desire in Your Glory, and my desire is freedom from the fire of hell, safety from
Your wrath and prosperity with Your pleasure and Your paradise; and bless Muhammad and the
progeny of Muhammad, and grant me by this whatever is good for me. I ask You by Your light that
radiates in the darkness, that you bless Muhammad and the progeny of Muhammad and do not separate
me from them in this world and the hereafter, indeed You have power over all things. O Allah! Destine
for me freedom from the fire of hell once and for all, and make me from among those who are repentant,
those who follow your commandments, the humble ones whose hearts tremble with fear when You are
mentioned, those who have completed their holy rites, the ones who are patient in the face of trials, the
ones who are thankful when in comfort, the ones who obey Your commandments in whatever You
command them, the ones who establish the prayer, pay the poor-rate and those who put their trust in
You. O Allah! Double for me, O Munificent, Your Munificence, and make abundant for me your
blessings, virtues and comforts, and intermediaries to You and a status before You and make this
enough for me in the face of all terrors; apart from paradise. And shade me with the shade of Your
Power on the day when there will be no shade but Yours; and make my light bright, and give my book to
me in my right hand, and multiply my good deeds, and raise me among the best groups of the pious
ones, and make me stay among the lofty ones, and make me from those whom You look at with Your
Graciousness, and take my soul while You are pleased with me and make me join Your good servants.
O Allah! Bless Muhammad and the progeny of Muhammad, and transform me with success and
prosperity, having forgiven all my mistakes and sins, and wiped off my evil deeds, and removed my
burden, and having granted all my needs in this world and the hereafter, in comfort and health. O Allah!
Bless Muhammad and his progeny and do not mix any of my actions, with which I sought to become
close to You, with the intention of being seen or heard by people thereby becoming proud and arrogant,
and make me from among those who are submissive to You. O Allah! Bless Muhammad and his
progeny, and grant me abundance in my sustenance, and good health in my body, and physical strength
with which I can worship and obey You; and bestow on me from Your Mercy, Pleasure and Well-Being,
that which will keep me safe from all the trials of the hereafter and this world; and grant me fear of You,
inclination towards You, submission to You, dignity and bashfulness from You, respect for Your
remembrance, sanctity for Your Magnificence – all the days of my life, until You take my soul while You
are pleased with me. O Allah! I ask you for abundance and equanimity, security and sufficiency,
soundness and health, contentment and modesty, guidance and mercy, forgiveness and well-being,
certitude and pardon, gratitude and pleasure and patience, knowledge and truth, goodness and piety,
clemency and humility, ease and inspiration (to do good). O Allah! Bless Muhammad and his progeny,
and protect, by this, my family, close relatives, my brothers in faith and the ones whom I love and who
love me for Your sake, from all the believing men and women. And I ask You, my Lord, to make me
think positively of You and for the ability to trust You entirely; and I seek protection with You from any
trial you test me with which I am unable to bear and thus turn to sin; and I seek protection with You, my
Lord, from ever –whether in difficulty or ease – thinking that sinning will be more beneficial for my cause
than obeying You; and I seek protection with You from exceeding the limits with regards to the
sustenance which You have not destined for me and the sustenance which You have destined for me;
so send Your blessings on Muhammad and his progeny and give me of it in ease and well-being, O
Most Merciful of mercifuls.”88
His Du’a after the Fajr Prayer

16. In al-Faqih: The Holy Prophet (S) used to say after the Fajr prayer:

‫ﻢ‬‫ﻳ‬‫ارِ اﻻ‬‫ﻮ‬‫ﺑ‬‫ و‬،ِ‫ﺎل‬‫ِﺟ‬‫ اﻟﺮ‬‫ﺔ‬‫ﻏَﻠَﺒ‬‫ و‬‫ اﻟﺪِّﻳﻦ‬‫ﻠْﻊ‬‫ﺿ‬‫ و‬،‫ﻦ‬‫ﺒ‬‫اﻟْﺠ‬‫ و‬‫ﺨْﻞ‬‫اﻟْﺒ‬‫ و‬،‫ﻞ‬‫ﺴ‬ْ‫اﻟ‬‫ﺰِ و‬‫ﺠ‬‫اﻟﻌ‬‫ و‬،ِ‫ن‬‫ﺰ‬‫اﻟْﺤ‬‫ و‬‫ﻢ‬‫ اﻟْﻬ‬‫ﻦ‬‫ﻮذُ ﺑِﻚَ ﻣ‬‫ﻋ‬‫ ا‬ّ‫ﻧ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
،‫ﻊ‬‫ ﺗَﺪْﻣ‬‫ ﻻ‬‫ﻦ‬‫ﻴ‬‫ ﻋ‬‫ﻦ‬‫ﻣ‬‫ و‬،‫ﺨْﺸَﻊ‬‫ ﻳ‬‫ ﻗَﻠْﺐٍ ﻻ‬‫ﻦ‬‫ﻣ‬‫ و‬‫ﻊ‬‫ ﺗَﺸْـﺒ‬‫ ﻧَﻔْﺲٍ ﻻ‬‫ﻦ‬‫ﻮذُ ﺑِﻚَ ﻣ‬‫ﻋ‬‫ا‬‫ و‬.‫ﻨَﺔ‬‫ﺴ‬‫اﻟْﻤ‬‫ و‬‫ﻠَﺔ‬‫ﻴ‬‫اﻟْﻌ‬‫ و‬،‫ة‬‫ﻮ‬‫اﻟْﻘَﺴ‬‫ و‬‫اﻟﺬِّﻟﱠﺔ‬‫ و‬،‫اﻟْﻐَﻔْﻠَﺔ‬‫و‬
ٍ‫ﻟَﺪ‬‫ و‬‫ﻦ‬‫ﻮذُ ﺑِﻚَ ﻣ‬‫ﻋ‬‫ا‬‫ و‬،ِ‫ﻴﺒ‬‫ﺸ‬‫انَ ﻣ‬‫و‬‫ ا‬‫ﻞ‬‫ ﻗَﺒ‬‫ﻨ‬‫ِﺒ‬‫ ﺗُﺸَﻴ‬‫أة‬‫ﺮ‬‫ﻣ‬‫ ا‬‫ﻦ‬‫ﻮذُ ﺑِﻚَ ﻣ‬‫ﻋ‬‫ا‬‫ و‬،(‫ﻓَﻊ‬‫ )ﺗُﺮ‬‫ ﺗَﻨْﻔَﻊ‬‫ ﻻ‬‫ة‬‫ﻼ‬‫ ﺻ‬‫ﻦ‬‫ﻣ‬‫ و‬،‫ﻊ‬‫ﻤ‬‫ﺴ‬‫ ﻳ‬‫ ﻻ‬‫ﺎء‬‫ﻋ‬‫ د‬‫ﻦ‬‫ﻣ‬‫و‬
‫أى‬‫نْ ر‬‫ا‬‫ و‬،‫ﺎ‬‫ﻓَﻨَﻬ‬‫ﻨَﺔً د‬‫ﺴ‬‫أى ﺣ‬‫نْ ر‬‫ ا‬،‫ﺔ‬‫ﺐِ ﺧَﺪِﻳﻌ‬‫ﺎﺣ‬‫ ﺻ‬‫ﻦ‬‫ﻮذُ ﺑِﻚَ ﻣ‬‫ﻋ‬‫ا‬‫ و‬،ً‫ﺬَاﺑﺎ‬‫ ﻋ‬َ‫ﻠ‬‫ﻮنُ ﻋ‬‫ﺎلٍ ﻳ‬‫ ﻣ‬‫ﻦ‬‫ﻮذُ ﺑِﻚَ ﻣ‬‫ﻋ‬‫ا‬‫ و‬،‫ﺑﺎ‬‫ ر‬َ‫ﻠ‬‫ﻮنُ ﻋ‬‫ﻳ‬
ً‫ﻨﱠﺔ‬‫ ﻣ‬‫ﻻ‬‫ﺪْاً و‬‫ﻨْﺪِي( ﻳ‬‫ )ﻋ‬َ‫ﻠ‬‫ﻔَﺎﺟِﺮٍ ﻋ‬‫ ﻟ‬‫ﻞ‬‫ﻌ‬‫ ﺗَﺠ‬‫ ﻻ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﺎ‬‫ﻓْﺸَﺎﻫ‬‫ﺔً ا‬‫ِﯩ‬‫ﻴ‬‫ﺳ‬.

“O Allah! I seek protection with You from grief and sorrow, weakness and laziness, miserliness and
cowardice, turning away from the truth and idle talk of men, wasting time and negligence, vileness and
cruelty, destitution and poverty. And I seek protection with You from the self that never gets satisfied, the
heart that does not humble itself, the eye that does not shed tears, the supplication that is not heard, the
prayer that does not benefit. And I seek protection with You from a woman who makes me old before my
time, and I seek protection with You from a son who subjugates me, and I seek protection with You from
wealth that is a torment for me, and I seek protection from the deceiver who conceals any good that he
sees and propagates any evil that he sees. O Allah! Do not let an insolent one ever do me a favor and
do not make him expect anything from me.”89

His Du’a on the first Night of Ramadhan

17. In al-Mustadrak from al-Iqbal: The Noble Prophet (S) would supplicate on the first night of the month
of Ramad’an with the following du’a:

‫م‬‫ اﻟْﻘَﻮ‬‫ﻠـ‬‫ﻧَﺎ ﻋ‬‫ﺮ‬‫اﻧْﺼ‬‫ﻨَﺎ و‬‫ﻗْﺪَاﻣ‬‫ ا‬‫ِﺖ‬‫ﺛَـﺒ‬‫ﻨَﺎ و‬‫ﺎﻣ‬‫ـﻴ‬‫ﻗ‬‫ﻨَﺎ و‬‫ﺎﻣ‬‫ﻴ‬‫ ﺻ‬‫ﻠـ‬‫ِﻧَﺎ ﻋ‬‫ ﻓَﻘَﻮ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬،ُ‫ك‬‫ﺎر‬‫ﺒ‬‫ اﻟْﻤ‬‫ﺮ‬‫ﺎ اﻟﺸﱠﻬ‬‫ﻬ‬‫ﻳ‬‫ ﺑِﻚَ ا‬‫ﻨ‬‫ﻣ‬‫ﺮ‬‫ﻛ‬‫ اﻟﱠﺬِي ا‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫ﻟْﺤ‬‫ا‬
‫ﻧَﺎ‬‫ا‬‫ و‬‫ اﻟْﻐَﻨ‬‫ﻧْﺖ‬‫ا‬‫ و‬،‫ء‬َ‫كَ ﺷ‬‫ﺰ‬‫ﻌ‬‫ ﻳ‬‫ ﻓَﻼ‬‫ﺰِﻳﺰ‬‫ اﻟْﻌ‬‫ﻧْﺖ‬‫ا‬‫ و‬،َ‫ ﻟَﻚ‬‫ﻪ‬‫ﺒ‬‫ ﺷ‬‫ﺪُ ﻓَﻼ‬‫ﻤ‬‫ اﻟﺼ‬‫ﻧْﺖ‬‫ا‬‫ و‬،َ‫ﻟَﺪَ ﻟَﻚ‬‫ و‬‫ﺪُ ﻓَﻼ‬‫اﺣ‬‫ اﻟْﻮ‬‫ﻧْﺖ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﺮِﻳﻦ‬‫ﺎﻓ‬ْ‫اﻟ‬
،‫ﺨْﻠُﻮق‬‫ﻧَﺎ اﻟْﻤ‬‫ا‬‫ و‬‫ﻖ‬‫ اﻟْﺨَﺎﻟ‬‫ﻧْﺖ‬‫ا‬‫ و‬،‫ﺨْﻄ‬‫ﻧَﺎ اﻟْﻤ‬‫ا‬‫ و‬‫ﻴﻢ‬‫ﺣ‬‫ اﻟﺮ‬‫ﻧْﺖ‬‫ا‬‫ و‬،‫ﺐ‬‫ﺬْﻧ‬‫ﻧَﺎ اﻟْﻤ‬‫ا‬‫ و‬‫ اﻟْﻐَﻔُﻮر‬‫ﻧْﺖ‬‫ا‬‫ و‬،ُ‫ﺪ‬‫ﺒ‬‫ﻧَﺎ اﻟْﻌ‬‫ا‬‫ و‬‫ﻟـ‬‫ﻮ‬‫ اﻟْﻤ‬‫ﻧْﺖ‬‫ا‬‫ و‬،‫ﻴﺮ‬‫اﻟْﻔَﻘ‬
‫ ﻗَﺪِﻳﺮ‬‫ء‬َ‫ ﺷ‬‫ﻞ‬‫ ﻛ‬‫ﻠـ‬‫ﻧﱠﻚَ ﻋ‬‫ ا‬،ّ‫ﻨ‬‫زْ ﻋ‬‫ﺎو‬‫ﺗَﺠ‬‫ و‬‫ﻨ‬‫ﻤ‬‫ﺣ‬‫ﺗَﺮ‬‫ و‬‫ﻟ‬‫ﺮ‬‫نْ ﺗَﻐْﻔ‬‫ﻚَ ا‬‫ﺘ‬‫ﻤ‬‫ﺣ‬‫ﻟُﻚَ ﺑِﺮ‬‫ﺎ‬‫َﺳ‬‫ ا‬.‫ِﺖ‬‫ﻴ‬‫ﻧَﺎ اﻟْﻤ‬‫ا‬‫ و‬‫ اﻟْﺤ‬‫ﻧْﺖ‬‫ا‬‫و‬.

“All praise is for Allah, the One who honored me by you O Blessed Month. O Allah! Make us successful
in our fasts and prayers, and keep us steadfast and help us against the disbelievers. O Allah! You are
the One and has no son; and You are the Unique whom none is similar to; and You are the Mighty and
nothing makes You mighty. You are the Wealthy and I am the poor; You are the Master and I am the
slave; You are the Forgiving and I am the sinner; You are the Merciful and I am at fault; You are the
Creator and I am the creation; You are Living and I am dead; I beseech You, out of Your Mercy, to
forgive me and have mercy on me and overlook my sins, surely You have power over all things.”90
His Du’a in the Morning and Evening

18. In the Tafsir of ‘Ali ibn Ibrahim: In his narration from Hashim ibn Salim from Abi ‘Abdillah (as), in the
hadith of Me’raj: The Holy Prophet (S) said: “O Allah! You have granted excellence to Your Prophets so
grant it to me.” So Allah (SwT) said: “I give you two sentences from under My Throne:

َ‫ﻚ‬‫ﻟَﻴ‬‫ ا‬‫ﻻ‬‫ﻨْﻚَ ا‬‫ ﻣ‬‫ﺎ‬‫ﻨْﺠ‬‫ ﻣ‬‫ﻻ‬‫ و‬‫ﻪ‬‫ ﺑِﺎﻟ‬‫ﻻ‬‫ةَ ا‬‫ ﻗُﻮ‬‫ﻻ‬‫ و‬‫ل‬‫ﻮ‬‫ ﺣ‬‫ﻻ‬.

“There is no power and no might but Allah” and “There is no security from You but with You”.

He (S) said: “The angels taught me what to say in the morning and evening:

‫ﻓَﻘْﺮِي‬‫ و‬،َ‫ﻚ‬‫ﺗ‬‫ﺰ‬‫ﺘَﺠِﻴﺮاً ﺑِﻌ‬‫ﺴ‬‫ ﻣ‬‫ﺢ‬‫ﺒ‬‫ﺻ‬‫ ا‬ّ‫ذُﻟ‬‫ و‬،َ‫ﻚ‬‫ﺗ‬‫ﺮ‬‫ﻐْﻔ‬‫ﺘَﺠِﻴﺮاً ﺑِﻤ‬‫ﺴ‬‫ ﻣ‬‫ﺢ‬‫ﺒ‬‫ﺻ‬‫ ا‬ِ‫ذَﻧْﺒ‬‫ و‬،َ‫ﻔْﻮِك‬‫ﺘَﺠِﻴﺮاً ﺑِﻌ‬‫ﺴ‬‫ ﻣ‬‫ﺢ‬‫ﺒ‬‫ﺻ‬‫ ا‬‫نﱠ ﻇُﻠْﻤ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
‫ﻔْﻨـ‬‫ ﻳ‬‫ اﻟﱠﺬِي ﻻ‬‫ﺎﻗ‬‫ اﻟْﺒ‬‫ﻢ‬‫ﻬِﻚَ اﻟﺪﱠاﺋ‬‫ﺟ‬‫ﺘَﺠِﻴﺮاً ﺑِﻮ‬‫ﺴ‬‫ ﻣ‬‫ﺢ‬‫ـﺒ‬‫ﺻ‬‫ ا‬‫ اﻟْﻔَﺎﻧ‬‫ﺎﻟ‬‫ اﻟْﺒ‬ِ‫ﻬ‬‫ﺟ‬‫و‬‫ و‬،َ‫ﻨَﺎك‬‫ﺘَﺠِﻴﺮاً ﺑِﻐ‬‫ﺴ‬‫ ﻣ‬‫ﺢ‬‫ﺒ‬‫ﺻ‬‫ا‬.

“O Allah! My oppression has sought refuge in Your Forgiveness, and my sin has sought refuge in Your
Pardon, my lowliness has sought refuge with Your Greatness, my poverty has sought refuge in Your
Wealth, my transient existence has sought refuge in Your Everlasting Existence that never perishes”.

... and I say this in the evening also.”91

His Du’a at Sunrise

19. In Ibn Tawus’s Muhasabat al-Nafs, from the book of al-Rabi’ from Muhammad al-Mustakin: In his
narration from ‘Abi Ja’far (as) who said: When the redness of the sun reached the peak of the mountain,
tears would flow from the Holy Prophet’s (S) eyes and he would say:

‫ﺴ‬‫ﻣ‬‫ا‬‫ و‬،َ‫ﻚ‬‫ﻨ‬‫ﻣ‬‫ﺘَﺠِﻴﺮاً ﺑِﺎ‬‫ﺴ‬‫ ﻣ‬‫ﻓ‬‫ ﺧَﻮ‬‫ﺴ‬‫ﻣ‬‫ا‬‫ و‬،َ‫ﻚ‬‫ﺗ‬‫ﺮ‬‫ﻐْﻔ‬‫ﺘَﺠِﻴﺮاً ﺑِﻤ‬‫ﺴ‬‫ ﻣ‬ِ‫ ذُﻧُﻮ ﺑ‬‫ﺖ‬‫ﺴ‬‫ﻣ‬‫ا‬‫ و‬،َ‫ﻔْﻮِك‬‫ﺘَﺠِﻴﺮاً ﺑِﻌ‬‫ﺴ‬‫ ﻣ‬‫ ﻇُﻠْﻤ‬‫ﻣﺴ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
‫ﻨ‬ّ‫ﻏَﺸ‬‫ و‬،َ‫ﺘَﻚ‬‫ﻴ‬‫ﺎﻓ‬‫ ﻋ‬‫ﻨ‬‫ﻟْﺒِﺴ‬‫ ا‬،‫ﺎﻗ‬‫ اﻟْﺒ‬‫ﻢ‬‫ﻬِﻚَ اﻟْﺪَاﺋ‬‫ﺟ‬‫ﺘَﺠِﻴﺮاً ﺑِﻮ‬‫ﺴ‬‫ ﻣ‬‫ اﻟْﻔَﺎﻧ‬‫ﺎﻟ‬‫ اﻟْﺒ‬ِ‫ﻬ‬‫ﺟ‬‫ و‬‫ﺴ‬‫ﻣ‬‫ا‬‫ و‬،َ‫ﻚ‬‫ﺗ‬‫ﺘَﺠِﻴﺮاً ﺑِﻘُﻮ‬‫ﺴ‬‫ ﻣ‬‫ﻔ‬‫ﻌ‬‫ﺿ‬
‫ﻴﻢ‬‫ﺣ‬‫ ﻳﺎَ ر‬‫ﻦ‬‫ﻤ‬‫ﺣ‬‫ ﻳﺎَ ر‬‫ﻪ‬‫ـﺎ اﻟ‬‫ﻧْﺲِ ﻳ‬‫اﻻ‬‫ و‬‫ اﻟْﺠِﻦ‬‫ﻦ‬‫ﻚَ ﻣ‬‫ ﺧَﻠْﻘ‬‫ ﺷَﺮ‬‫ﻨ‬‫ﻗ‬‫ و‬،َ‫ﺘَﻚ‬‫اﻣ‬‫ﺮ‬‫ ﻛ‬‫ﻠْﻨ‬ّ‫ﻠ‬‫ﺟ‬‫ و‬،َ‫ﻚ‬‫ﺘ‬‫ﻤ‬‫ﺣ‬‫ﺑِﺮ‬.

“O Allah! The day has come while my oppression has sought refuge in Your Forgiveness, and my sins
have sought refuge in Your Pardon, my fear has sought refuge in Your Security, my weakness has
sought refuge in Your Strength and my transient existence has sought refuge in Your Everlasting
Existence. Grant me well-being, and cover me with Your Mercy, and honor me with Your Nobleness,
and keep me safe from the evil of Your creation, from the jinn and man. O Allah! O Compassionate! O
Merciful!”92
From his common supplications

20. In al-Bihar, from Da’awat al-Rawandi: From the supplications of the Noble Prophet (S) was:

‫ﺎ‬‫ ﻳ‬،ِ‫ﺎۇز‬‫ اﻟﺘﱠﺠ‬‫ﻦ‬‫ﺴ‬‫ﺎ ﺣ‬‫ ﻳ‬،ِ‫ﻔْﻮ‬‫ اﻟْﻌ‬‫ﻴﻢ‬‫ﻈ‬‫ﺎ ﻋ‬‫ ﻳ‬،‫ة‬‫ﺮِﻳﺮ‬‫ﺬْ ﺑِﺎﻟْﺠ‬‫اﺧ‬‫ﻮ‬‫ ﻳ‬‫ﻟَﻢ‬‫ و‬‫ﺘْﺮ‬‫ﻚِ اﻟﺴ‬‫ﺘ‬‫ﻬ‬‫ ﻳ‬‫ ﻟَﻢ‬‫ﻦ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ اﻟْﻘَﺒِﻴﺢ‬‫ﺘَﺮ‬‫ﺳ‬‫ و‬‫ﻴﻞ‬‫ﻤ‬‫ اﻟْﺠ‬‫ﺮ‬‫ﻇْﻬ‬‫ ا‬‫ﻦ‬‫ﺎ ﻣ‬‫ﻳ‬
‫ﺮِﻳـﻢ‬‫ﺎ ﻛ‬‫ ﻳ‬،ِ‫ات‬‫ﺜَﺮ‬‫ اﻟْﻌ‬‫ﻴﻞ‬‫ﻘ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ﻮى‬َ‫ ﺷ‬‫ﻞ‬‫ ﻛ‬‫ﻨْﺘَﻬ‬‫ﻣ‬‫ و‬،‫ﻮى‬‫ ﻧَﺠ‬‫ﻞ‬‫ ﻛ‬‫ﺐ‬‫ﺎﺣ‬‫ﺎ ﺻ‬‫ ﻳ‬،‫ﺔ‬‫ﻤ‬‫ﺣ‬‫ ﺑِﺎﻟﺮ‬‫ﻦ‬‫ﺪَﻳ‬‫ﻂَ اﻟْﻴ‬‫ﺎﺳ‬‫ﺎ ﺑ‬‫ ﻳ‬،‫ة‬‫ﺮ‬‫ﻐْﻔ‬‫ اﻟْﻤ‬‫ﻊ‬‫اﺳ‬‫و‬
‫ﻪ‬‫ﺎ اﻟ‬‫ﻟُﻚَ ﺑِﻚَ ﻳ‬‫ﺎ‬‫ﺳ‬‫ ا‬.‫ﺘَﺎه‬‫ﻏْﺒ‬‫ﺔَ ر‬‫ﺎ ﻏَﺎﻳ‬‫ ﻳ‬،‫ه‬‫ﻼ‬‫ﻣ‬‫ﺎ ا‬‫ ﻳ‬،‫ِﺪَاه‬‫ﻴ‬‫ﺎ ﺳ‬‫ ﻳ‬،‫ﺎه‬‫ﺑ‬‫ﺎ ر‬‫ ﻳ‬،‫ﺎ‬‫ﻬ‬‫ﻘَﺎﻗ‬‫ﺤ‬‫ﺘ‬‫ اﺳ‬‫ﻞ‬‫ ﻗَﺒ‬‫ﻢ‬‫ﻌ‬ّ‫ـﺘَﺪِﺋﺎً ﺑِﺎﻟﻨ‬‫ﺒ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ﻦ‬‫ اﻟْﻤ‬‫ﻴﻢ‬‫ﻈ‬‫ﺎ ﻋ‬‫ ﻳ‬،‫ﻔْﺢ‬‫اﻟﺼ‬
ٍ‫ﺪ‬‫ﻤ‬‫ﺤ‬‫آلِ ﻣ‬‫ﺪٍ و‬‫ﻤ‬‫ﺤ‬‫ ﻣ‬‫ﻠـ‬‫ ﻋ‬ّ‫ﻠ‬‫ﺗُﺼ‬‫ و‬،‫ﺬَا‬‫ﻛ‬‫ﺬَا و‬‫ ﻛ‬ِ‫ ﺑ‬‫ﻞ‬‫ﺗَﻔْﻌ‬‫ و‬،‫ﺎي‬‫ﻧْـﻴ‬‫د‬‫ و‬‫ﺗ‬‫ﺮ‬‫ آﺧ‬‫ﺞ‬‫اﺋ‬‫ﻮ‬‫ ﺣ‬‫ ﻟ‬‫نْ ﺗَﻘْﻀ‬‫ا‬‫ و‬،ِ‫ ﺑِﺎﻟﻨﱠﺎر‬‫ ﺧَﻠْﻘ‬‫ِه‬‫ ﺗُﺸَﻮ‬‫نْ ﻻ‬‫ا‬.

“O One who reveals the beautiful (deeds) and conceals the ugly (actions)! O One who did not expose
the secret and did not punish the offence! O Most Forgiving! O Best Excuser! O Great Pardoner! O One
whose hands are open with mercy! O Hearer of all whisperings! O One to whom all complaints are
made! O Most Excellent in forgiving! O Great Bestower of bounties! O Giver of blessings before they are
deserved! O Lord! O Master! O Guardian! O Goal of (my) desires! I Beseech You, O Allah! Not to
disfigure me with the fire of hell, and to fulfill my desires of the hereafter and this world, and do such-
and-such for me ... and send Your Blessings on Muhammad and the progeny of Muhammad.”93

21. Shaykh al-Mufid in al-Amali: From Jabir al-Ju’fi, from Abi Ja’far Muhammad ibn ‘Ali (as), from Jabir
ibn ‘Abdillah Ansari, from the Prophet (S) who said in a hadith: Jibra’il said: “O Muhammad! Say at all
times:

‫ﻴﻦ‬‫ﺎﻟَﻤ‬‫ِ اﻟْﻌ‬‫ب‬‫ ر‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫ﻟْﺤ‬‫ا‬.

“Praise be to Allah, Lord of the universe.”94

22. In al-Muhaj: From the supplications of the Holy Prophet (S) is the du’a al-faraj :

َ‫ﻠَﻚ‬‫ ﻣ‬‫ﻦ‬‫ﺎ ﻣ‬‫ﻳ‬‫ و‬،‫ﺮ‬‫ ﻓَﺨَﺒ‬‫ﻄَﻦ‬‫ ﺑ‬‫ﻦ‬‫ﺎ ﻣ‬‫ﻳ‬‫ و‬،‫ﺮ‬‫ ﻓَﻘَﻬ‬‫ﻼ‬‫ ﻋ‬‫ﻦ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ﻪ‬‫ﺎ اﻟ‬‫ ﻳ‬‫ﻪ‬‫ﺎ اﻟ‬‫ ﻳ‬‫ﻪ‬‫ﺎ اﻟ‬‫ﻟُﻚَ ﻳ‬‫ﺎ‬‫ﺳ‬‫ ا‬ّ‫ﻧ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﻴﻢ‬‫ﺣ‬‫ اﻟﺮ‬‫ﻦ‬‫ﻤ‬‫ﺣ‬‫ اﻟﺮ‬‫ﻪ‬‫ اﻟ‬‫ﻢ‬‫ﺑِﺴ‬
‫ﻪ‬‫ﻠَﻴ‬‫ ﻋ‬‫ﺨْﻔ‬‫ ﻳ‬‫ ﻻ‬‫ﻦ‬‫ﺎ ﻣ‬‫ﻳ‬‫ و‬،‫ﺮ‬‫ﺼ‬‫ ﺑ‬‫ﻪ‬‫ﺪْرِﻛ‬‫ ﻳ‬‫ ﻻ‬‫ﻦ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ﺮ‬‫ اﻟْﻔ‬‫ﻴﻂُ ﺑِﻪ‬‫ﺤ‬‫ ﻳ‬‫ ﻻ‬‫ﻦ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ ﻓَﻐَﻔَﺮ‬‫ﺼ‬‫ ﻋ‬‫ﻦ‬‫ﺎ ﻣ‬‫ﻳ‬‫ و‬،‫ﺮ‬َ‫ﺒِﺪَ ﻓَﺸ‬‫ ﻋ‬‫ﻦ‬‫ﺎ ﻣ‬‫ﻳ‬‫ و‬،‫ﻓَﻘَﺪَر‬
‫ﻴﻢ‬‫ﻈ‬‫ﺎ ﻋ‬‫ﺎنِ ﻳ‬‫ﻫ‬‫ﺮ‬‫ اﻟْﺒ‬‫ِﺮ‬‫ﺎ ﻧَﻴ‬‫ ﻳ‬،ِ‫ﺎن‬‫ﺑ‬‫ اﻟْﻘُﺮ‬‫ﺎ ﻗَﺎﺑِﻞ‬‫ ﻳ‬،ِ‫ﺎن‬‫ﻣ‬‫ اﻟﺰ‬‫ﺪِّل‬‫ﺒ‬‫ﺎ ﻣ‬‫ ﻳ‬،ِ‫آن‬‫ اﻟْﻘُﺮ‬‫ﻨْﺰِل‬‫ﺎ ﻣ‬‫ ﻳ‬،ِ‫ﺎن‬‫ﻛ‬‫ر‬‫ﺎ ﺷَﺪِﻳﺪَ اﻻ‬‫ ﻳ‬،ِ‫ﺎن‬‫ اﻟْﻤ‬‫ﺎﻟ‬‫ﺎ ﻋ‬‫ ﻳ‬، ٌ ‫ﺛَﺮ‬‫ا‬
‫ﻖ‬‫ﺘ‬‫ﻌ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ﺎب‬‫ﻫ‬‫ﺎ و‬‫ ﻳ‬‫اب‬‫ﺎ ﺗَﻮ‬‫ ﻳ‬،ِ‫ﺎب‬‫ﺑ‬‫ر‬‫ اﻻ‬‫ب‬‫ﺎ ر‬‫ ﻳ‬،‫ﻦ‬‫ﻤ‬‫ﺣ‬‫ﺎ ر‬‫ ﻳ‬‫ﻴﻢ‬‫ﺣ‬‫ﺎ ر‬‫ ﻳ‬،ِ‫ﻠْﻄَﺎن‬‫اﻟﺴ‬‫ِ و‬‫ﺰ‬‫ﺎ ذَا اﻟْﻌ‬‫ﻳ‬‫ و‬،ِ‫ﺎن‬‫ﺴ‬‫ﺣ‬‫اﻻ‬‫ و‬‫ﻦ‬‫ﺎ ذَا اﻟْﻤ‬‫ ﻳ‬،ِ‫ن‬‫اﻟﺸﱠﺎ‬
‫ﺎرِ ﻓ‬‫ﺷْﺠ‬‫ اﻻ‬‫ﻨْﺒِﺖ‬‫ﺎ ﻣ‬‫ ﻳ‬،ِ‫ﻄَﺎر‬‫ﻣ‬‫ اﻻ‬‫ل‬ِ‫ﻨَـﺰ‬‫ﺎ ﻣ‬‫ ﻳ‬،ِ‫ﺎر‬‫ﻌ‬‫ﺳ‬‫ اﻻ‬‫ﺺ‬ّ‫ﺧ‬‫ﺮ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ﺎب‬‫ﺟ‬‫ ا‬‫ﻋ‬‫ﺎ د‬‫ ﻣ‬‫ﺚ‬‫ﻴ‬‫ ﺣ‬‫ﻦ‬‫ﺎ ﻣ‬‫ ﻳ‬،ِ‫ﺎب‬‫ﺤ‬‫ اﻟﺴ‬‫ﻨْﺸ‬‫ﺎ ﻣ‬‫ ﻳ‬،ِ‫ِﻗَﺎب‬‫اﻟﺮ‬
‫ه‬‫ﺮ‬‫ﺠ‬‫ ﺗَﻀ‬‫ ﻻ‬‫ﻦ‬‫ﺎ ﻣ‬‫ ﻳ‬،ِ‫ﺎت‬‫ﺑ‬‫ﺮ‬ْ‫ اﻟ‬‫ﻒ‬‫ﺎﺷ‬‫ﺎ ﻛ‬‫ ﻳ‬،ِ‫ات‬‫ﺜَﺮ‬‫ اﻟْﻌ‬‫ﻴﻞ‬‫ﻘ‬‫ﺎ ﻣ‬‫ ﻳ‬،ِ‫ات‬‫ﻮ‬‫ﻣ‬‫ اﻻ‬ِ‫ﻴ‬‫ﺤ‬‫ﺎ ﻣ‬‫ ﻳ‬،ِ‫ﺎت‬‫ اﻟﻨﱠﺒ‬‫ﺨْﺮِج‬‫ﺎ ﻣ‬‫ ﻳ‬،ِ‫ﻔَﺎر‬‫ضِ اﻟﻘ‬‫ر‬‫اﻻ‬
‫ﺎ ﻗَﺎﺑِﻞ‬‫ ﻳ‬،ِ‫ﺎت‬‫ﻴ‬‫ﻠ‬‫ اﻟْﺒ‬‫ﻊ‬‫اﻓ‬‫ﺎ د‬‫ ﻳ‬،ِ‫ﻨَﺎت‬‫ﺴ‬‫ اﻟْﺤ‬‫ﻟ‬‫ﺎ و‬‫ ﻳ‬،ِ‫ت‬‫ﻻ‬‫ﻮ‬‫ اﻟﺴ‬‫ﻄ‬‫ﻌ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ﺎت‬‫ اﻟﻈﱡﻠُﻤ‬‫ ﺗَﻐْﺸَﺎه‬‫ﻻ‬‫ و‬،‫ اﻟﻠﱡﻐَﺎت‬‫ﻪ‬‫ﻠَﻴ‬‫ ﻋ‬‫ﻪ‬ِ‫ ﺗُﺸَﺒ‬‫ﻻ‬‫ و‬،‫ات‬‫ﻮ‬‫ﺻ‬‫اﻻ‬
‫ﻢ‬‫اﺣ‬‫ﺎ ر‬‫ ﻳ‬،ِ‫ﺎت‬‫ﺎﺟ‬‫ اﻟْﺤ‬‫ﺎ ﻗَﺎﺿ‬‫ ﻳ‬،ِ‫ﺎت‬‫ﺟ‬‫ اﻟﺪﱠر‬‫ﻊ‬‫اﻓ‬‫ﺎ ر‬‫ ﻳ‬،ِ‫ات‬‫ﻮ‬‫ اﻟﺪﱠﻋ‬‫ﺠِﻴﺐ‬‫ﺎ ﻣ‬‫ ﻳ‬،ِ‫ﺎت‬‫ﻴ‬‫ اﻟْﺨَﻔ‬‫ﻢ‬‫ﺎﻟ‬‫ﺎ ﻋ‬‫ ﻳ‬،ِ‫ﺎت‬‫ﺑ‬‫ اﻟﺘﱠﻮ‬‫ﺎ ﻗَﺎﺑِﻞ‬‫ ﻳ‬،ِ‫ﺪَﻗَﺎت‬‫اﻟﺼ‬
‫ﻴﻦ‬‫ﺿ‬‫ر‬‫ اﻻ‬‫ﺎل‬‫ﻤ‬‫ﺎ ﺟ‬‫ ﻳ‬،‫ﺎنَ ﻓَﺎت‬‫ﺎ ﻛ‬‫ ﻣ‬‫اد‬‫ﺎ ر‬‫ ﻳ‬،ِ‫ اﻟﺸﱠﺘَﺎت‬‫ﻊ‬‫ﺎﻣ‬‫ﺎ ﺟ‬‫ ﻳ‬،ِ‫ﺎت‬‫ﻛ‬‫ﺮ‬‫ اﻟْﺒ‬‫ﻨْﺰِل‬‫ﺎ ﻣ‬‫ ﻳ‬،ِ‫ﺎت‬‫ﺒ‬‫ اﻟﻄﱠﻠ‬‫ﻨْﺠِﺢ‬‫ﺎ ﻣ‬‫ ﻳ‬،ِ‫ات‬‫ﺮ‬‫ﺒ‬‫اﻟْﻌ‬
‫م‬‫ﺮ‬‫ﻛ‬‫ﺎ ا‬‫ ﻳ‬،‫دِﻳﻦ‬‫ﻮ‬‫ﺟ‬‫ اﻻ‬‫د‬‫ﻮ‬‫ﺟ‬‫ﺎ ا‬‫ ﻳ‬،‫م‬‫ﺮ‬ْ‫اﻟ‬‫ﻮدِ و‬‫ﺪِنَ اﻟْﺠ‬‫ﻌ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ﻘَﻢ‬‫ اﻟﺴ‬‫ﺎ ﺷَﺎﻓ‬‫ ﻳ‬،‫ﻟَﻢ‬‫ اﻻ‬‫ﻒ‬‫ﺎﺷ‬‫ﺎ ﻛ‬‫ ﻳ‬،‫ﻢ‬‫ّﻌ‬‫ﺎﺑِﻎَ اﻟﻨ‬‫ﺎ ﺳ‬‫ ﻳ‬،ِ‫ات‬‫ﻮ‬‫ﻤ‬‫اﻟﺴ‬‫و‬
‫ﺎث‬‫ﻴ‬‫ﺎ ﻏ‬‫ ﻳ‬،‫ﻴﻦ‬‫ﺎﻟَﻤ‬‫ اﻟْﻌ‬‫ﻟٌﻪ‬‫ﺎ ا‬‫ ﻳ‬،‫ﺑِﻴﻦ‬‫ﻗْﺮ‬‫ اﻻ‬‫ب‬‫ﻗْﺮ‬‫ﺎ ا‬‫ ﻳ‬،‫ﻴﻦ‬‫ﻤ‬‫اﺣ‬‫ اﻟﺮ‬‫ﻢ‬‫ﺣ‬‫ر‬‫ﺎ ا‬‫ ﻳ‬،‫ﺮِﻳﻦ‬‫ اﻟﻨﱠﺎﻇ‬‫ﺮ‬‫ﺼ‬‫ﺑ‬‫ﺎ ا‬‫ ﻳ‬،‫ﻴﻦ‬‫ﻌ‬‫ﺎﻣ‬‫ اﻟﺴ‬‫ﻊ‬‫ﻤ‬‫ﺳ‬‫ﺎ ا‬‫ ﻳ‬،‫ﻴﻦ‬‫ﻣ‬‫ﺮ‬‫ﻛ‬‫اﻻ‬
 ‫ﺎ‬‫ ﻳ‬،‫ﻮرِﻳﻦ‬‫ﺳ‬‫ﺎ‬‫ﺎكَ اﻟْﻤ‬َ‫ﺎ ﻓ‬‫ ﻳ‬،‫ﻴﻦ‬‫ﺌ‬‫ اﻟْﺨَﺎﻃ‬‫ﻠـ‬‫ ﻋ‬‫ﻞ‬‫ﺠ‬‫ﻌ‬‫ ﻳ‬‫ ﻻ‬‫ﻦ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ﻴﻦ‬‫ﻴﺌ‬‫ﺴ‬‫ اﻟْﻤ‬‫ﻦ‬‫ﺎوِزاً ﻋ‬‫ﺘَﺠ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ﺘَﺠِﻴﺮِﻳﻦ‬‫ﺴ‬‫ اﻟْﻤ‬‫ﺎر‬‫ﺎ ﺟ‬‫ ﻳ‬،‫ﻴﻦ‬‫ﻴﺜ‬‫ﺘَﻐ‬‫ﺴ‬‫اﻟْﻤ‬
‫ﻞ‬‫ ﻛ‬‫ﺲ‬‫ﻮﻧ‬‫ﺎ ﻣ‬‫ ﻳ‬،ٍ‫ ﻏَﺮِﻳﺐ‬‫ﻞ‬‫ ﻛ‬‫ﺐ‬‫ﺎﺣ‬‫ﺎ ﺻ‬‫ ﻳ‬،‫ﺒِﻴﻦ‬‫ﺔَ اﻟﻄﱠﺎﻟ‬‫ﺎ ﻏَﺎﻳ‬‫ ﻳ‬،‫ﺎرِﺑِﻴﻦ‬‫ﺪْرِكَ اﻟْﻬ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ﻴﻦ‬‫ﻗ‬ِ‫ﺘَﻔَﺮ‬‫ اﻟْﻤ‬‫ﻊ‬‫ﺎﻣ‬‫ﺎ ﺟ‬‫ ﻳ‬،‫ﻴﻦ‬‫ﻮﻣ‬‫ﻐَﻤ‬‫ اﻟَﻤ‬‫ ﻏَﻢ‬‫ِج‬‫ﻔَﺮ‬‫ﻣ‬
‫ ﻟَﻪ‬‫ﻦ‬‫ﺎ ﻣ‬‫ ﻳ‬،ِ‫ﺘَﺠِﻴﺮ‬‫ﺴ‬‫ﻒِ اﻟْﻤ‬‫ﺔَ اﻟْﺨَﺎﺋ‬‫ﻤ‬‫ﺼ‬‫ﺎ ﻋ‬‫ ﻳ‬،ِ‫ﻴﺮ‬‫ﺴ‬ْ‫ اﻟ‬‫ﻈْﻢ‬‫ اﻟْﻌ‬‫ﺎﺑِﺮ‬‫ﺎ ﺟ‬‫ ﻳ‬،ِ‫ﻴﺮ‬‫ﻐ‬‫ اﻟﺼ‬‫ﻔْﻞ‬ّ‫ اﻟﻄ‬‫ازِق‬‫ﺎ ر‬‫ ﻳ‬،ِ‫ﺒِﻴﺮ‬ْ‫ اﻟ‬‫ﺦ‬‫ اﻟﺸﱠﻴ‬‫ﻢ‬‫اﺣ‬‫ﺎ ر‬‫ ﻳ‬،ٍ‫ﻴﺪ‬‫ﺣ‬‫و‬
‫ﺎ‬‫ ﻳ‬،‫ ﻗَﺪِﻳﺮ‬‫ء‬َ‫ ﺷ‬‫ﻞ‬‫ ﻛ‬‫ﻠـ‬‫ ﻋ‬‫ﻮ‬‫ ﻫ‬‫ﻦ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ ﺧَﺒِﻴﺮ‬‫ء‬َ‫ ﺷ‬‫ﻞ‬ِ‫ ﺑ‬‫ﻮ‬‫ ﻫ‬‫ﻦ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ﻴﺮ‬‫ﺴ‬‫ ﻳ‬‫ﻞ‬‫ﻬ‬‫ ﺳ‬‫ﻠَﻴﻪ‬‫ ﻋ‬‫ﻴﺮ‬‫ﺴ‬‫ اﻟْﻌ‬‫ﻦ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ اﻟْﺘَﻘْﺪِﻳﺮ‬‫ﻟَﻴﻪ‬‫ا‬‫ و‬‫اﻟﺘﱠﺪْﺑِﻴﺮ‬
‫ﺪِه‬‫ ﺑِﻴ‬‫ﻦ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ﺎح‬‫ﻤ‬‫اﻟﺴ‬‫دِ و‬‫ﻮ‬‫ﺎ ذَا اﻟْﺠ‬‫ ﻳ‬،‫اح‬‫و‬‫ر‬‫ اﻻ‬‫ﺚ‬‫ﺎﻋ‬‫ﺎ ﺑ‬‫ ﻳ‬،‫ﺎح‬‫ﻳ‬ِ‫ اﻟﺮ‬‫ﻞ‬‫ﺳ‬‫ﺮ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ﺎح‬‫ﺒ‬‫ﺻ‬‫ اﻻ‬‫ﻖ‬‫ﺎ ﻓَﺎﻟ‬‫ ﻳ‬،ِ‫ﻴﺮ‬‫ﻨ‬‫ﺮِ اﻟْﻤ‬‫اﻟْﻘَﻤ‬‫ و‬‫ﺎء‬‫ﻤ‬‫ اﻟﺴ‬‫ﻖ‬‫ﺧَﺎﻟ‬
‫ﻨْﺰ‬‫ ﻛ‬‫ ﻻ‬‫ﻦ‬‫ ﻣ‬‫ﻨْﺰ‬‫ﺎ ﻛ‬‫ ﻳ‬،‫ ﻟَﻪ‬‫ﺰ‬‫ ﻋ‬‫ ﻻ‬‫ﻦ‬‫ ﻣ‬‫ﺰ‬‫ﺎ ﻋ‬‫ ﻳ‬،‫ ﻟَﻪ‬‫ ذُﺧْﺮ‬‫ ﻻ‬‫ﻦ‬‫ ﻣ‬‫ﺎ ذُﺧْﺮ‬‫ ﻳ‬،‫ﻨَﺪَ ﻟَﻪ‬‫ ﺳ‬‫ ﻻ‬‫ﻦ‬‫ﻨَﺪَ ﻣ‬‫ﺎ ﺳ‬‫ ﻳ‬،‫ ﻟَﻪ‬‫ﺎد‬‫ﻤ‬‫ ﻋ‬‫ ﻻ‬‫ﻦ‬‫ ﻣ‬‫ﺎد‬‫ﻤ‬‫ﺎ ﻋ‬‫ ﻳ‬،‫ﻔْﺘَﺎح‬‫ ﻣ‬‫ﻞ‬‫ﻛ‬
‫ﺎ‬‫ ﻳ‬،‫ﻦ‬‫ اﻟْﻤ‬‫ﻴﻢ‬‫ﻈ‬‫ﺎ ﻋ‬‫ ﻳ‬،‫ ﻟَﻪ‬‫ﺎث‬‫ﻴ‬‫ ﻏ‬‫ ﻻ‬‫ﻦ‬‫ ﻣ‬‫ﺎث‬‫ﻴ‬‫ﺎ ﻏ‬‫ ﻳ‬،‫ ﻟَﻪ‬‫ﻦ‬‫ﻛ‬‫ ر‬‫ ﻻ‬‫ﻦ‬‫ ﻣ‬‫ﻦ‬‫ﻛ‬‫ﺎ ر‬‫ ﻳ‬،‫نَ ﻟَﻪ‬‫ﻮ‬‫ ﻋ‬‫ ﻻ‬‫ﻦ‬‫نَ ﻣ‬‫ﻮ‬‫ﺎ ﻋ‬‫ ﻳ‬،‫زَ ﻟَﻪ‬‫ﺮ‬‫ ﺣ‬‫ ﻻ‬‫ﻦ‬‫زَ ﻣ‬‫ﺮ‬‫ﺎ ﺣ‬‫ ﻳ‬،‫ﻟَﻪ‬
‫ﺎ ذَا‬‫ ﻳ‬،‫ﺎ‬‫ﻬ‬‫ﻘَﺎﻗ‬‫ﺤ‬‫ﺘ‬‫ اﺳ‬‫ﻞ‬‫ ﻗَﺒ‬‫ﻢ‬‫ّﻌ‬‫ـﺘَﺪِﺋﺎً ﺑِﺎﻟﻨ‬‫ﺒ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ﺔ‬‫ﻤ‬‫ﺣ‬‫ ﺑِﺎﻟﺮ‬‫ﺪَﻳﻦ‬‫ﻂَ اﻟْﻴ‬‫ﺎﺳ‬‫ﺎ ﺑ‬‫ ﻳ‬،‫ة‬‫ﺮ‬‫ﻐْﻔ‬‫ اﻟْﻤ‬‫ﻊ‬‫اﺳ‬‫ﺎ و‬‫ ﻳ‬،ِ‫ﺎۇز‬‫ اﻟﺘﱠﺠ‬‫ﻦ‬‫ﺴ‬‫ﺎ ﺣ‬‫ ﻳ‬،ِ‫ﻔْﻮ‬‫ اﻟْﻌ‬‫ﺮِﻳـﻢ‬‫ﻛ‬
،‫ﻮب‬‫ﻚَ اﻟْﻐُﻴ‬‫ﻠْﻤ‬‫ﻟُﻚَ ﺑِﻌ‬‫ﺎ‬‫ﺳ‬‫ ا‬.‫ﻮت‬‫ﻤ‬‫ ﻳ‬‫ ﻻ‬‫ ﺣ‬‫ﻮ‬‫ ﻫ‬‫ﻦ‬‫ﺎ ﻣ‬‫ ﻳ‬،ِ‫وت‬‫ﺮ‬‫ﺒ‬‫اﻟْﺠ‬‫ِ و‬‫ﺰ‬‫ﺎ ذَا اﻟْﻌ‬‫ ﻳ‬،ِ‫ﻮت‬َ‫ﻠ‬‫ﻠْﻚِ واﻟْﻤ‬‫ﺎ ذَا اﻟْﻤ‬‫ ﻳ‬،‫ﻐَﺔ‬‫ﺎﻟ‬‫ اﻟْﺒ‬‫ﺔ‬‫ﺠ‬‫اﻟْﺤ‬
‫ ﺑِﻪ‬‫ت‬‫ﺛَﺮ‬‫ﺘَﺎ‬‫وِ اﺳ‬‫ ا‬،َ‫ﺘُﺒِﻚ‬‫ ﻛ‬‫ﻦ‬‫ﺘَﺎبٍ ﻣ‬‫ ﻛ‬‫ ﻓ‬‫ﻟْﺘَﻪ‬‫ﻧْﺰ‬‫ ا‬‫و‬‫ ا‬،َ‫ﻚ‬‫ﻨَﻔْﺴ‬‫ ﻟ‬‫ﺘَﻪ‬‫ﻄَﻔَﻴ‬‫ ﻟَﻚَ اﺻ‬‫ﻮ‬‫ ﻫ‬‫ﻢ‬‫ اﺳ‬‫ﻞ‬ِ‫ﺑ‬‫ و‬،ِ‫ﺮِ اﻟْﻘُﻠُﻮب‬‫ﺎﺋ‬‫ﻤ‬‫ ﺿ‬‫ﺎ ﻓ‬‫ﻚَ ﻣ‬‫ﺮِﻓَﺘ‬‫ﻌ‬‫ﺑِﻤ‬‫و‬
‫ﻴﻊ‬‫ﻤ‬‫ ﺟ‬‫ﻠـ‬‫ ﻋ‬‫ﻠْﺘَﻪ‬‫ اﻟﱠﺬِي ﻓَﻀ‬‫ﻈَﻢ‬‫ﻋ‬‫ اﻻ‬‫ﻴﻢ‬‫ﻈ‬‫ﻚَ اﻟْﻌ‬‫ﻤ‬‫ اﺳ‬‫ﻟـ‬‫ ا‬‫ اﻧْﺘَﻬ‬‫ﺘﱠ‬‫ﺎ ﺣ‬‫ﻬ‬ّ‫ﻠ‬‫ ﻛ‬‫ﻨـ‬‫ﺴ‬‫ﻚَ اﻟْﺤ‬‫ﺎﺋ‬‫ﻤ‬‫ﺳ‬‫ﺑِﺎ‬‫ و‬،َ‫ﻨْﺪَك‬‫ﺐِ ﻋ‬‫ اﻟْﻐَﻴ‬‫ﻠْﻢ‬‫ ﻋ‬‫ﻓ‬
‫ِج‬‫ﺗُﻔَﺮ‬‫ و‬،‫ه‬‫ﺮ‬‫ﺴ‬‫ ﻋ‬‫ﺧَﺎف‬‫ﺎ ا‬‫ﺮِي ﻣ‬‫ﻣ‬‫ ا‬‫ﻦ‬‫ ﻣ‬‫ ﻟ‬‫ﺮ‬‫ﺴ‬‫نْ ﺗُﻴ‬‫ا‬‫ و‬،‫ﻪ‬‫ﺪٍ وآﻟ‬‫ﻤ‬‫ﺤ‬‫ ﻣ‬‫ﻠـ‬‫ ﻋ‬ّ‫ﻠ‬‫نْ ﺗُﺼ‬‫ ا‬‫ﻟُﻚَ ﺑِﻪ‬‫ﺎ‬‫ﺳ‬‫ ا‬،‫ﻟُﻚَ ﺑِﻪ‬‫ﺎ‬‫ﺳ‬‫ ا‬،‫ﻟُﻚَ ﺑِﻪ‬‫ﺎ‬‫ﺳ‬‫ ا‬.َ‫ﻚ‬‫ﺎﺋ‬‫ﻤ‬‫ﺳ‬‫ا‬
‫ﻧْﺖ‬‫ﺎ ا‬‫ ﻣ‬ِ‫ ﺑ‬‫ﻞ‬‫اﻓْﻌ‬‫اكَ و‬‫ﻮ‬‫ ﺳ‬ِ‫ﺟ‬‫ ﻓَﺮ‬‫ﻠـ‬‫ ﻋ‬‫ﻘْﺪِر‬‫ ﻳ‬‫ ﻻ‬‫ﻧﱠﻪ‬‫ ﻓَﺎ‬،‫ﺮِي‬‫ﺒ‬‫ ﺻ‬‫ ﺑِﻪ‬‫ﻴﻞ‬‫ﻋ‬‫ و‬،‫ﺪْرِي‬‫ ﺻ‬‫ ﺑِﻪ‬‫ﺎق‬‫ﺎ ﺿ‬‫ﻣ‬‫ و‬،‫ب‬‫ﺮ‬ْ‫اﻟ‬‫ و‬‫اﻟْﻐَﻢ‬‫ و‬‫ﻢ‬‫ اﻟْﻬ‬ّ‫ﻨ‬‫ﻋ‬
‫ﻨ‬‫ﻔ‬‫ﻛ‬‫ ا‬،‫ﻮ‬‫ ﻫ‬‫ﻻ‬‫ ا‬ّ‫ﻨ‬‫ ﻋ‬‫ِج‬‫ﻔَﺮ‬‫ ﻳ‬‫ﻻ‬‫ و‬،‫اه‬‫ﻮ‬‫نَ ﺳ‬‫ﺰ‬‫ اﻟْﺤ‬ّ‫ﻠ‬‫ﺠ‬‫ ﻳ‬‫ﻻ‬‫ و‬،‫ه‬‫ﺮ‬‫ ﻏَﻴ‬‫ب‬‫ﺮ‬ْ‫ اﻟ‬‫ﻒ‬‫ﺸ‬‫ ﻳ‬‫ ﻻ‬‫ﻦ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ة‬‫ﺮ‬‫ﻐْﻔ‬‫ اﻟْﻤ‬‫ﻞ‬‫ﻫ‬‫ا‬‫ اﻟﺘﱠﻘْﻮى و‬‫ﻞ‬‫ﻫ‬‫ﺎ ا‬‫ ﻳ‬،‫ﻠُﻪ‬‫ﻫ‬‫ا‬
‫ﻦ‬‫ ﻣ‬‫ ﻟ‬‫ﻞ‬‫ﻌ‬‫اﺟ‬‫ و‬،ِ‫ﺠ‬‫اﺋ‬‫ﻮ‬‫ ﺣ‬‫اﻗْﺾِ ﻟ‬‫ و‬،‫ﻮرِي‬‫ُﻣ‬‫ ا‬‫ﺢ‬‫ﻠ‬‫أﺻ‬‫ و‬،‫ﻠﱠﻪ‬‫ ﻛ‬‫ﻧ‬‫ ﺷَﺎ‬‫ ﻟ‬‫ﺢ‬‫ﻠ‬‫أﺻ‬‫ و‬،ً‫ﺔ‬‫ﺎﻣ‬‫ اﻟﻨﱠﺎسِ ﻋ‬‫ﺷَﺮ‬‫ و‬،ً‫ﺔ‬‫ ﺧَﺎﺻ‬‫ ﻧَﻔْﺴ‬‫ﺷَﺮ‬
‫ﻴﻦ‬‫ﻤ‬‫اﺣ‬‫ اﻟﺮ‬‫ﻢ‬‫ﺣ‬‫ر‬‫ﺎ ا‬‫ﻚَ ﻳ‬‫ﺘ‬‫ﻤ‬‫ﺣ‬‫ ﺑِﺮ‬،‫ ﻗﺪَﻳِﺮ‬‫ء‬َ‫ ﺷ‬‫ﻞ‬‫ ﻛ‬‫ﻠـ‬‫ ﻋ‬‫ﻧْﺖ‬‫ا‬‫ و‬،‫ﻗَﺪِّر‬‫ ا‬‫ﻻ‬‫ و‬‫ﺗُﻘَﺪِّر‬‫ و‬،‫ﻠَﻢ‬‫ﻋ‬‫ ا‬‫ﻻ‬‫ و‬‫ﻠَﻢ‬‫ﻧﱠﻚَ ﺗَﻌ‬‫ ﻓَﺎ‬،ً‫ﺟﺎ‬‫ﺨْﺮ‬‫ﻣ‬‫ﺟﺎً و‬‫ﺮِي ﻓَﺮ‬‫ﻣ‬‫ا‬.

“In the name of Allah, the Compassionate, the Merciful. O Allah! I beseech You. O Allah! O Allah! O
Allah! O He who is exalted and dominates! O He who is hidden and aware! O He who is the master and
exercises power! O He who is worshipped and rewards! O He who is disobeyed and forgives! O He who
is not comprehended by thought! O He who is not perceived by vision! O He from whom no trace
remains hidden! O Lofty placed! O Firm in support! O Revealer of the Qur’an! O Shifter of time! O
Accepter of sacrifices! O Clear in proof! O Excellent in glory! O Possessor of graciousness and
benevolence! O Possessor of might and force! O Merciful! O Compassionate! O Lord of lords! O
Forgiver! O Bestower! O Remover of shackles! O Raiser of clouds! O He who replies whenever He is
called! O Reducer of costs! O Sender of rain! O Grower of trees in barren land! O Bringer out of plants
(from the ground)! O Giver of life to the dead! O He who annuls slips! O Remover of troubles! O He who
does not get annoyed by the sounds (of those who call upon Him), nor are words ever indistinct for Him,
nor does darkness cover Him. O Bestower of requests! O Sponsorer of good! O Repeller of adversities!
O Accepter of charity! O Accepter of repentance! O Knower of the hidden! O Answerer of supplications!
O Exalter in rank! O Provider of all needs! O Merciful on those who shed tears! O Fulfiller of entreaties!
O Sender of blessings! O Gatherer of all scattered things! O He who brings back what has passed away!
O Beautifier of the earth and the heavens! O Ample in blessings! O Remover of pain! O Healer of
sickness! O Source of generosity and munificence! O Most Munificent of the munificent! O Most
Generous of the generous! O Most Hearing of the hearers! O Most Seeing of the seers! O Most Merciful
of the merciful! O Closest of the close! O Lord of the universe! O Helper of those who seek help! O
Protector of those who seek protection! O Excuser of those who are at fault! O He who does not hurry in
punishing the wrongdoers! O Freer of captives! O Reliever of sorrows of the sorrowful! O Gatherer of
those who have separated! O One who watches over runaways! O Goal of the seekers! O Companion of
every stranger! O Confidant of every lonely person! O Merciful to the old man! O Provider for the small
child! O Setter of broken bones! O Safeguard of the fearful seeker of protection! O He who governs and
determines! O He for whom the difficult is simple and easy! O He who is aware of all things! O He who
has power over all things! O Creator of the heavens and the shining moon! O Cleaver of the dawn! O
Sender of winds! O Dispatcher of the spirits! O He who possesses munificence and forbearance! O He
in whose hands are all the keys! O Support for the one who has no support! O Protector of the one with
no protector! O Provider of the one with no provisions! O Mighty for the one who has no might! O
Treasure for the one who has no treasure! O Sanctuary for the one who has no sanctuary! O Helper of
the one with no helper! O Foundation for the one with no foundation! O Provider of aid for the one with
no aid! O Giver of great hope! O Munificent in forgiving! O Best accepter of excuses! O Great pardoner!
O One whose hands are open with mercy! O Giver of blessings before they are deserved! O Possessor
of the indisputable proof! O Owner of the kingdom and sovereignty! O Possessor of might and power! O
He who is living and will never die! I beseech You by Your knowledge of the unseen, and by Your
understanding of what is in the depths of the hearts, and by every name that You have chosen for
Yourself or have sent down in a book from among Your books or have hidden in Your unseen
knowledge; and by all Your beautiful names until arriving at Your Most High and Lofty Name which You
have exalted over all Your other names. I beseech You by it! I beseech You by it! I beseech You by it!
That You send blessings on Muhammad and the progeny of Muhammad, and that You make easy for
me that which I fear to be difficult, and that You relieve me of grief, sorrow and troubles, and whatever
makes me distressed or weakens my patience, for surely there is none who has the power to relieve me
other than You; and deal with me in a manner that befits You, O worthy of Fear and worthy of (granting)
Pardon! O One other than whom none can resolve difficulties and none can remove sorrow, and none
can deliver me but He! Save me from the evil of my self in particular and from the evil of people in
general; and set right all my issues and set right all my matters, and fulfill my desires, and grant me an
escape and a deliverance from my situation; for surely You know and I do not know, and You have
power and I have no power, and You have power over all things – by Your Mercy O Most Merciful of
mercifuls.”95

23. Also in Muhaj al-Da’awat: From Muhammad ibn al-Hasan al-Saffar: In his narration from al-Sadiq
(as) who said: The Prophet (S) used to supplicate in his du’a:

َ‫ﻚ‬‫ﺎﻧ‬‫ﻣ‬‫ ا‬‫ ﻓ‬‫ﻠْﻨ‬‫ﻌ‬‫اﺟ‬‫ و‬،ً‫ﻮرا‬َ‫ ﺷ‬‫ﻠْﻨ‬‫ﻌ‬‫اﺟ‬‫ و‬،ً‫ﻮرا‬‫ـﺒ‬‫ ﺻ‬‫ﻠْﻨ‬‫ﻌ‬‫ اﺟ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! Make me patient, and make me thankful, and keep me in Your protection.”96

24. In al-Irshad of al-Daylami: He (S) would supplicate and say:

ُ‫ِن‬‫ﻮ‬‫ﻬ‬‫ﺎ ﻳ‬‫ ﻣ‬‫ﻴﻦ‬‫ﻘ‬‫ اﻟْﻴ‬‫ﻦ‬‫ﻣ‬‫ﻨﱠﺘَﻚَ و‬‫ ﺟ‬‫ﻐْـﻨَﺎ ﺑِﻪ‬ّ‫ﻠ‬‫ﺎ ﺗُﺒ‬‫ﻚَ ﻣ‬‫ﺘ‬‫ ﻃَﺎﻋ‬‫ﻦ‬‫ﻣ‬‫ و‬،َ‫ﻚ‬‫ـﺘ‬‫ﻴ‬‫ﺼ‬‫ﻌ‬‫ ﻣ‬‫ﻦ‬‫ﻴ‬‫ﺑ‬‫ﻨَﻨَﺎ و‬‫ﻴ‬‫ ﺑ‬‫ﻮل‬‫ﺤ‬‫ﺎ ﻳ‬‫ﻚَ ﻣ‬‫ﺘ‬‫ ﺧَﺸْﻴ‬‫ﻦ‬‫ ﻟَﻨَﺎ ﻣ‬‫ﻢ‬‫ اﻗْﺴ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
‫ﻻ‬‫ و‬،‫ﻨَﺎ‬‫ﻤ‬‫ ﻫ‬‫ﺮ‬‫ﺒ‬‫ﻛ‬‫ﺎ ا‬‫ اﻟﺪﱡﻧْـﻴ‬‫ﻞ‬‫ﻌ‬‫ ﺗَﺠ‬‫ﻻ‬‫ و‬،‫اﻧَﺎ‬‫ﺎد‬‫ ﻋ‬‫ﻦ‬‫ ﻣ‬‫ﻠـ‬‫ﻧَﺎ ﻋ‬‫ﺮ‬‫اﻧْﺼ‬‫ﺎرِﻧَﺎ و‬‫ﺼ‬‫ﺑ‬‫ا‬‫ﻨَﺎ و‬‫ﺎﻋ‬‫ﻤ‬‫ﺳ‬‫ﺎ‬‫ـﻨَﺎ ﺑ‬‫ﻌ‬ّ‫ﺘ‬‫ﻣ‬‫ و‬،‫ﺎ‬‫ﺐِ اﻟﺪﱡﻧْـﻴ‬‫ﺎﺋ‬‫ﺼ‬‫ ﻣ‬‫ﻦ‬‫ـﻨَﺎ ﻣ‬‫ﻠَﻴ‬‫ﻋ‬
 ُ‫ﺔ‬‫ﻚَ ﻏَﺎﻳ‬‫ﻟَﺪَﻳ‬‫ و‬‫ﺔ‬‫ﻏْﺒ‬‫ اﻟﺮ‬‫ﻦ‬‫ﻨْﺪَكَ ﻣ‬‫ﺎ ﻋ‬‫ﻴﻤ‬‫ﻓ‬‫ و‬،ُ‫ﺎن‬‫ﺘَﻌ‬‫ﺴ‬‫ اﻟْﻤ‬‫ﻧْﺖ‬‫ا‬‫ و‬َ‫ﺸْـﺘ‬‫ﻚَ اﻟْﻤ‬‫ﻟَﻴ‬‫ا‬‫ﺪُ و‬‫ﻤ‬‫ ﻟَﻚَ اﻟْﺤ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﻨَﺎ‬‫ﻤ‬‫ﺣ‬‫ﺮ‬‫ ﻳ‬‫ ﻻ‬‫ﻦ‬‫ـﻨَﺎ ﻣ‬‫ﻠَﻴ‬‫ﻂْ ﻋ‬ّ‫ﻠ‬‫ﺗُﺴ‬
‫ﺎ‬‫ﻴﻬ‬‫ ﻓ‬‫ﺎﻧَﺎ اﻟﱠﺘ‬‫ﻧْـﻴ‬‫ ﻟَﻨَﺎ د‬‫ﺢ‬‫ﻠ‬‫ﺻ‬‫ا‬‫ و‬،‫ﺮِﻧَﺎ‬‫ﻣ‬‫ﺔُ ا‬‫ﻤ‬‫ﺼ‬‫ ﻋ‬‫ﻮ‬‫ دِﻳﻨَـﻨَﺎ اﻟﱠﺬِي ﻫ‬‫ﺢ‬‫ﻠ‬‫ﺻ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﺗ‬‫ر‬‫ﻮ‬‫ ﻋ‬‫ـﺘُﺮ‬‫اﺳ‬‫ و‬‫ﺘ‬‫ﻋ‬‫و‬‫ ر‬‫ﻦ‬‫ آﻣ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﺔ‬‫ﺒ‬‫اﻟْﻄﱠﻠ‬
‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﻮء‬‫ ﺳ‬‫ﻞ‬‫ ﻛ‬‫ﻦ‬‫ﺔً ﻟَﻨَﺎ ﻣ‬‫اﺣ‬‫ﻓَﺎةَ ر‬‫اﻟْﻮ‬‫ و‬،ٍ‫ﺮ‬‫ ﺧَﻴ‬‫ﻞ‬‫ ﻛ‬‫ةً ﻟَﻨَﺎ ﻓ‬‫ﺎد‬‫ﺎةَ زِﻳ‬‫ﻴ‬‫ اﻟْﺤ‬‫ﻞ‬‫ﻌ‬‫اﺟ‬‫ﻨَﺎ و‬‫ﻨْﻘَـﻠَـﺒ‬‫ﺎ ﻣ‬‫ﻬ‬‫ﻟَﻴ‬‫ ا‬‫ﺗَـﻨَﺎ اﻟﱠﺘ‬‫ﺮ‬‫ آﺧ‬‫ﺢ‬‫ﻠ‬‫ﺻ‬‫ا‬‫ و‬،‫ﺎﺷُﻨَﺎ‬‫ﻌ‬‫ﻣ‬
َ‫ﺪ‬‫ﺷَﺎﻫ‬‫ و‬،‫ﻮى‬َ‫ ﺷ‬‫ﻞ‬‫ ﻛ‬‫ﻊ‬‫ﺿ‬‫ﻮ‬‫ﺎ ﻣ‬‫ ﻳ‬،‫ﺛْﻢ‬‫ ا‬‫ﻞ‬‫ ﻛ‬‫ﻦ‬‫ﺔَ ﻣ‬‫ﻣ‬‫ﻼ‬‫اﻟﺴ‬‫ٍ و‬‫ ﺑِﺮ‬‫ﻞ‬‫ ﻛ‬‫ﻦ‬‫ﺔَ ﻣ‬‫ﻴﻤ‬‫اﻟْﻐَﻨ‬‫ﻚَ و‬‫ﺗ‬‫ﺮ‬‫ﻐْﻔ‬‫ ﻣ‬‫ﻢ‬‫اﺋ‬‫ﺰ‬‫ﻋ‬‫ﻚَ و‬‫ﺘ‬‫ﻤ‬‫ﺣ‬‫ﺎتِ ر‬‫ﺟِـﺒ‬‫ﻮ‬‫ﻟُﻚَ ﻣ‬‫ﺎ‬‫ﻧﱠﺎ ﻧَﺴ‬‫ا‬
‫و‬‫لٍ ا‬‫ ﻗَﻮ‬‫ﻦ‬‫ﺎ ﻣ‬‫ﻬ‬‫ﻟَﻴ‬‫ ا‬‫ِب‬‫ﻘَﺮ‬‫ﺎ ﻳ‬‫ﻣ‬‫ﻨﱠﺔَ و‬‫ﻟُﻚَ اﻟْﺠ‬‫ﺎ‬‫ﺳ‬‫ ا‬.‫ﻠـ‬‫ﻋ‬‫ـﻨْﻈَﺮِ اﻻ‬‫ ﺑِﺎﻟْﻤ‬‫ﻧْﺖ‬‫ا‬‫ و‬،‫ ﺗُﺮى‬‫ﻻ‬‫ﻧﱠﻚَ ﺗَﺮى و‬‫ ﻓَﺎ‬،‫ﻠْﻮى‬‫ ﺑ‬‫ﻞ‬‫ ﻛ‬‫ﻒ‬‫ﺎﺷ‬‫ﻛ‬‫ و‬،‫ﻮى‬‫ ﻧَﺠ‬‫ﻞ‬‫ﻛ‬
َ‫ﻮذُ ﺑِﻚ‬‫ﻋ‬‫ا‬‫ و‬،َ‫ﻨﱠﺔ‬‫اﻟْﺠ‬‫اﻧَﻚَ و‬‫ﻮ‬‫ﺮِ رِﺿ‬‫ اﻟْﺨَﻴ‬‫ﺮ‬‫ﻟُﻚَ ﺧَﻴ‬‫ﺎ‬‫ﺳ‬‫ ا‬ّ‫ﻧ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﻞ‬‫ﻌ‬‫ ﻓ‬‫و‬‫لٍ ا‬‫ ﻗَﻮ‬‫ﻦ‬‫ﺎ ﻣ‬‫ﻬ‬‫ﻟَﻴ‬‫ ا‬‫ِب‬‫ﻘَﺮ‬‫ﺎ ﻳ‬‫ﻣ‬‫ اﻟﻨﱠﺎرِ و‬‫ﻦ‬‫ﻮذُ ﺑِﻚَ ﻣ‬‫ﻋ‬‫ا‬‫ و‬،‫ﻞ‬‫ﻌ‬‫ﻓ‬
ِ‫ﻮب‬‫ اﻟْﻐُﻴ‬‫م‬‫ﻼ‬‫ ﻋ‬‫ﻧْﺖ‬‫ﻧﱠﻚَ ا‬‫ ﻓَﺎ‬،‫ﻠَﻢ‬‫ﺎ ﺗَﻌ‬‫ِ ﻣ‬‫ ﺷَﺮ‬‫ﻦ‬‫ﻮذُ ﺑِﻚَ ﻣ‬‫ﻋ‬‫ا‬‫ و‬‫ﻠَﻢ‬‫ﺎ ﺗَﻌ‬‫ ﻣ‬‫ﺮ‬‫ﻟُﻚَ ﺧَﻴ‬‫ﺎ‬‫ﺳ‬‫ ا‬ّ‫ﻧ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫اﻟﻨﱠﺎر‬‫ﺨَﻄُﻚَ و‬‫ِ ﺳ‬‫ِ اﻟﺸﱠﺮ‬‫ﺮ‬‫ ﺷ‬‫ﻦ‬‫ﻣ‬.

“O Allah apportion for us from Your fear that which would remove us from Your disobedience, and
(apportion for us) from Your obedience that which would get us to paradise, and from certitude that
which would ease the troubles of this world; and grant us the continued use of our hearing and sight,
and help us against our enemies, and do not make this world our greatest concern, and do not give
mastery over us to those who have no mercy on us. O Allah! All praise be to You. To You does the
complainer refer and You are the Helper; You have what is desired and with You lies the end of all
wishes. O Allah! Calm my fear and hide my faults. O Allah! Make right our religion which is the
protection for our affairs, and make right our world for it is the place wherein we live, and make right our
hereafter for it is our eventual destination; and make the life (in this world) more for us in every good,
and make death a relief for us from every evil. O Allah! I beseech You for all that which is the cause of
Your Mercy, and that which ascertains Your Forgiveness; and benefit from every virtue, and safety from
every sin. O One to whom all complain! O Witness of all secret communications! O Reliever of all
troubles! Verily You see but cannot be seen, and You are in the highest viewpoint; I beg You for
paradise and whatever brings me closer to it from words and actions, and I seek Your protection from
the hellfire and whatever brings me closer to it from words and actions. O Allah! I beseech You for the
best of Your good pleasure and paradise, and I seek Your protection from the worst of Your wrath and
the hellfire. O Allah! I ask for the good that You know and seek protection from the evil that You know,
for verily You are the knower of the unseen.”97

25. In Jami’ al-Akhbar: A supplication narrated from the Holy Prophet (S):

ِ‫ﻟَﺪ‬‫اﻟْﻮ‬‫ﺎلِ و‬‫اﻟْﻤ‬‫ و‬‫ﻞ‬‫ﻫ‬‫ اﻻ‬‫ﻨْﻈَﺮِ ﻓ‬‫ اﻟْﻤ‬‫ﻮء‬‫ﺳ‬‫ و‬،ِ‫ اﻟْﻘَﺪَر‬‫ﻮء‬‫ﺳ‬‫ و‬‫ﺎء‬‫ اﻟْﻘَﻀ‬‫ﻮء‬‫ ﺳ‬‫ﻦ‬‫ﻮذُﺑِﻚَ ﻣ‬‫ﻋ‬‫ ا‬ّ‫ﻧ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! I seek Your protection from a bad fate and a bad destiny and a look that is harmful to my
family, property and children.”98

26. Also: From his (S) supplications:

‫ذِﻳﻨ‬‫ﻮ‬‫ﺎرٍ ﻳ‬‫ﺟ‬‫ و‬،‫ﺨْﺰِﻳﻨ‬‫ ﻳ‬‫ﻞ‬‫ﻤ‬‫ﻋ‬‫ و‬،‫دِﻳﻨ‬‫ﺮ‬‫ ﻳ‬‫ﻮی‬‫ﻫ‬‫ و‬،‫ﻴﻨ‬‫ﻨْﺴ‬‫ﻓَﻘْﺮٍ ﻳ‬‫ و‬،‫ﻴﻨ‬‫ﻄْﻐ‬‫ ﻳ‬‫ﻨ‬‫ ﻏ‬‫ﻦ‬‫ﻮذُ ﺑِﻚَ ﻣ‬‫ﻋ‬‫ ا‬ّ‫ﻧ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.
“O Allah! I seek Your protection from wealth that causes me to transgress, and from poverty that makes
me forget (Your bounties), and from the desire that ruins me, and from the action that disgraces me and
from the neighbor who disturbs me.”99

27. Also: From his (S) supplications:

‫ﻴﻦ‬‫اﺿ‬‫ ر‬،َ‫ﺮِك‬‫ ﻏَﻴ‬‫ﻦ‬‫ ﻣ‬‫ﻴﻦ‬‫ﺸ‬‫ﺣ‬‫ـﺘَﻮ‬‫ﺴ‬‫ ﻣ‬،َ‫ ﺑِﻚ‬‫ﻴﻦ‬‫ﺴ‬‫ آﻧ‬،َ‫ﻚ‬‫ ﺧَﻠْﻘ‬‫ﻦ‬‫ ﻣ‬‫ﻴﻦ‬‫ آﻳِﺴ‬،َ‫ﺪِك‬‫ﻋ‬‫ ﺑِﻮ‬‫ﻴﻦ‬‫ﻨ‬‫ آﻣ‬،َ‫ﺮِك‬‫ﻣ‬‫ ﺑِﺎ‬‫ﻴﻦ‬‫ﺸْﻐُﻮﻟ‬‫ﻠْﻨَﺎ ﻣ‬‫ﻌ‬‫ اﺟ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
‫ﻞ‬‫ اﻟﻠﱠﻴ‬‫ﺎكَ آﻧَﺎء‬‫ﻳ‬‫ ا‬‫ﻨَﺎﺟِﻴﻦ‬‫ ﻣ‬،َ‫ﺘَﺎﺑِﻚ‬ِ‫ ﺑ‬‫ﻴﻦ‬‫ ﻓَﺮِﺣ‬،َ‫ﺮِك‬‫ ﺑِﺬِﻛ‬‫ﺘَﻠَﺬِّذِﻳﻦ‬‫ ﻣ‬،َ‫ﻚ‬‫ﺎﺋ‬‫ﻤ‬‫ﻌ‬‫ ﻧ‬‫ﻠـ‬‫ ﻋ‬‫ﺮِﻳﻦ‬‫ ﺷَﺎﻛ‬،َ‫ﻚ‬‫ﺋ‬‫ﻼ‬‫ ﺑ‬‫ﻠـ‬‫ ﻋ‬‫ﺎﺑِﺮِﻳﻦ‬‫ ﺻ‬،َ‫ﻚ‬‫ﺎﺋ‬‫ﺑِﻘَﻀ‬
‫ﻠـ‬‫ﺪْﺗَﻨَﺎ ﻋ‬‫ﻋ‬‫ﺎ و‬‫ﻨَﺎ ﻣ‬‫آﺗ‬‫ و‬،‫ة‬‫ﺮ‬‫ﻶﺧ‬‫ ﻟ‬‫ِﻴﻦ‬‫ﺒ‬‫ﺤ‬‫ ﻣ‬،‫ﺎ‬‫ﻠﺪﱡﻧْﻴ‬‫ ﻟ‬‫ﻴﻦ‬‫ﻀ‬‫ﻐ‬‫ﺒ‬‫ ﻣ‬،َ‫ﻚ‬‫ﻘَﺎﺋ‬‫ ﻟ‬‫ﻟـ‬‫ ا‬‫ﻴﻦ‬‫ﺸْﺘَﺎﻗ‬‫ ﻣ‬،ِ‫ت‬‫ﻮ‬‫ﻠْﻤ‬‫ ﻟ‬‫ﺪِّﻳﻦ‬‫ـﺘَﻌ‬‫ﺴ‬‫ ﻣ‬،ِ‫ﺎر‬‫ اﻟﻨﱠﻬ‬‫اف‬‫ﻃْﺮ‬‫ا‬‫و‬
ِ‫ﺎد‬‫ﻴﻌ‬‫ اﻟْﻤ‬‫ﻒ‬‫ ﺗُﺨْﻠ‬‫ﻧﱠﻚَ ﻻ‬‫ ا‬‫ﺔ‬‫ﺎﻣ‬‫ﻴ‬‫ اﻟْﻘ‬‫م‬‫ﻮ‬‫ ﺗُﺨْﺰِﻧَﺎ ﻳ‬‫ﻻ‬‫ و‬،َ‫ﻚ‬‫ﻠ‬‫ﺳ‬‫ر‬.

“O Allah! Make us occupied in following Your commandments, trust in Your promise, lose hope in Your
creation, become close with You, feel repelled by other than You, are pleased with Your decree, patient
with Your trials, thankful for Your blessings, enjoy Your remembrance, are happy with Your book,
whisper to You in the darkness of the night and the light of day, are ready for death, crave for meeting
with You, hate this world and love the hereafter; and grant us what You have promised us by Your
prophets and do not disgrace us on the Day of Resurrection, surely You do not break Your
promises.”100

28. In al-Kafi: In his narration from Ahmad ibn Muhammad ibn Khalid which he attributed to one of the
infallibles who said: Jibra’il (as) came to the Noble Prophet (S) and said to him: “Your Lord says to you:
If you wish to worship me in the day and night as I am worthy of being worshipped, then raise your
hands to me and say:

َ‫ون‬‫ د‬‫ﺪَ ﻟَﻪ‬‫ﻣ‬‫ ا‬‫ﺪاً ﻻ‬‫ﻤ‬‫ﺪُ ﺣ‬‫ﻤ‬‫ﻟَﻚَ اﻟْﺤ‬‫ و‬،َ‫ﻚ‬‫ﻠْﻤ‬‫ونَ ﻋ‬‫ د‬‫ ﻟَﻪ‬‫ﻨْـﺘَﻬ‬‫ ﻣ‬‫ﺪاً ﻻ‬‫ﻤ‬‫ﺪُ ﺣ‬‫ﻤ‬‫ﻟَﻚَ اﻟْﺤ‬‫ و‬،َ‫ ﺧُﻠُﻮدِك‬‫ﻊ‬‫ﺪاً ﻣ‬‫ﺪاً ﺧَﺎﻟ‬‫ﻤ‬‫ﺪُ ﺣ‬‫ﻤ‬‫ ﻟَﻚَ اﻟْﺤ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
‫ﺎء‬‫ﻬ‬‫ﻟَﻚَ اﻟْﺒ‬‫ و‬،‫ﻠﱡﻪ‬‫ ﻛ‬‫ﻟَﻚَ اﻟْﻔَﺨْﺮ‬‫ و‬،‫ﻠﱡﻪ‬‫ ﻛ‬‫ﻦ‬‫ﻟَﻚَ اﻟْﻤ‬‫ و‬‫ﻠﱡﻪ‬‫ﺪُ ﻛ‬‫ﻤ‬‫ ﻟَﻚَ اﻟْﺤ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.َ‫ﺎك‬‫ رِﺿ‬‫ﻻ‬‫ ا‬‫ﻪ‬‫ﻠ‬‫ﻘَﺎﺋ‬‫ ﻟ‬‫اء‬‫ﺰ‬‫ ﺟ‬‫ﺪاً ﻻ‬‫ﻤ‬‫ﺪُ ﺣ‬‫ﻤ‬‫ﻟَﻚَ اﻟْﺤ‬‫ و‬،َ‫ﻚ‬‫ﺘ‬‫ﻴ‬‫ﺸ‬‫ﻣ‬
،‫ﺎ‬‫ﻠﱡﻬ‬‫ةُ ﻛ‬‫ﺮ‬‫ﻟَﻚَ اﻵﺧ‬‫ و‬،‫ﺎ‬‫ﻠﱡﻬ‬‫ﺎ ﻛ‬‫ﻟَﻚَ اﻟﺪﱡﻧْـﻴ‬‫ و‬،‫ﺎ‬‫ﻠﱡﻬ‬‫ﺔُ ﻛ‬‫ﻈَﻤ‬‫ﻟَﻚَ اﻟْﻌ‬‫ و‬،‫ﺎ‬‫ﻠﱡﻬ‬‫ ﻛ‬‫وت‬‫ﺮ‬‫ﺒ‬‫ﻟَﻚَ اﻟْﺠ‬‫ و‬،‫ﺎ‬‫ﻠﱡﻬ‬‫ةُ ﻛ‬‫ﺰ‬‫ﻟَﻚَ اﻟْﻌ‬‫ و‬،‫ﻠﱡﻪ‬‫ ﻛ‬‫ر‬‫ﻟَﻚَ اﻟﻨﱡﻮ‬‫ و‬،‫ﻠﱡﻪ‬‫ﻛ‬
ُ‫ﺪ‬‫ﻤ‬‫ ﻟَﻚَ اﻟْﺤ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ه‬‫ﺮ‬‫ﺳ‬‫ و‬‫ﺘُﻪ‬‫ﻴ‬‫ﻧ‬‫ﻼ‬‫ ﻋ‬،‫ﻠﱡﻪ‬‫ ﻛ‬‫ﺮ‬‫ﻣ‬‫ اﻻ‬‫ﺟِﻊ‬‫ﺮ‬‫ﻚَ ﻳ‬‫ﻟَﻴ‬‫ا‬‫ و‬،‫ﻠﱡﻪ‬‫ ﻛ‬‫ﺮ‬‫ﺪِكَ اﻟْﺨَﻴ‬‫ﺑِﻴ‬‫ و‬،‫ﻠﱡﻪ‬‫ ﻛ‬‫ﻟَﻚَ اﻟْﺨَﻠْﻖ‬‫ و‬،‫ﻠﱡﻪ‬‫ ﻛ‬‫ﺎر‬‫اﻟﻨﱠﻬ‬‫ و‬‫ﻞ‬‫ﻟَﻚَ اﻟﻠﱠﻴ‬‫و‬
‫ ﻓ‬‫ﻦ‬‫ ﻣ‬‫ﻟٌﻪ‬‫ ا‬،‫ء‬‫ اﻵﻻ‬‫ﻦ‬‫ﺴ‬‫ ﺣ‬،‫ﻄَﺎء‬‫ اﻟْﻌ‬‫ﺰِﻳﻞ‬‫ ﺟ‬،‫ﺎء‬‫ اﻟْﻘَﻀ‬‫ﺪْل‬‫ ﻋ‬،‫ﺎء‬‫ﻤ‬‫ﻌ‬ّ‫ﺎﺑِﻎُ اﻟﻨ‬‫ ﺳ‬،‫ اﻟﺜﱠﻨَﺎء‬‫ﻴﻞ‬‫ﻠ‬‫ ﺟ‬،‫ء‬‫ﻼ‬‫ اﻟْﺒ‬‫ﻦ‬‫ﺴ‬‫ ﺣ‬‫ﻧْﺖ‬‫ ا‬،ً‫ﺪا‬‫ﺑ‬‫ﺪاً ا‬‫ﻤ‬‫ﺣ‬
َ‫ﺪُ ﻃَﺎﻗَﺔ‬‫ﻤ‬‫ﻟَﻚَ اﻟْﺤ‬‫ و‬،ِ‫ﺎد‬‫ﻬ‬‫ضِ اﻟْﻤ‬‫ر‬‫ اﻻ‬‫ﺪُ ﻓ‬‫ﻤ‬‫ﻟَﻚَ اﻟْﺤ‬‫ و‬،ِ‫ّﺪَاد‬‫ اﻟﺸ‬‫ﻊ‬‫ﺒ‬‫ اﻟﺴ‬‫ﺪُ ﻓ‬‫ﻤ‬‫ ﻟَﻚَ اﻟْﺤ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﺎء‬‫ﻤ‬‫ اﻟﺴ‬‫ ﻓ‬‫ﻦ‬‫ ﻣ‬‫ﻟٌﻪ‬‫ضِ وِا‬‫ر‬‫اﻻ‬
ِ‫ﺎر‬‫ اﻟﻨﱠﻬ‬‫ﺪُ ﻓ‬‫ﻤ‬‫ﻟَﻚَ اﻟْﺤ‬‫ و‬،‫ﻐْﺸ‬‫ذَا ﻳ‬‫ ا‬‫ﻞ‬‫ اﻟﻠﱠﻴ‬‫ﺪُ ﻓ‬‫ﻤ‬‫ﻟَﻚَ اﻟْﺤ‬‫ و‬،ِ‫ﺗَﺎد‬‫و‬‫ﺎلِ اﻻ‬‫ اﻟْﺠِﺒ‬‫ﺪُ ﻓ‬‫ﻤ‬‫ﻟَﻚَ اﻟْﺤ‬‫ و‬،ِ‫د‬‫ﺔَ اﻟْﺒِﻼ‬‫ﻌ‬‫ﺪُ ﺳ‬‫ﻤ‬‫ﻟَﻚَ اﻟْﺤ‬‫ و‬،ِ‫ﺎد‬‫ﺒ‬‫اﻟْﻌ‬
‫ض‬‫ر‬‫اﻻ‬‫ و‬‫ﺪِه‬‫ﻤ‬‫ﺑِﺤ‬‫ و‬‫ﻪ‬‫ﺎنَ اﻟ‬‫ﺤ‬‫ﺒ‬‫ﺳ‬‫ و‬.‫ﻴﻢ‬‫ﻈ‬‫اﻟْﻘُﺮآنِ اﻟْﻌ‬‫ و‬‫ﺜَﺎﻧ‬‫ اﻟْﻤ‬‫ﺪُ ﻓ‬‫ﻤ‬‫ﻟَﻚَ اﻟْﺤ‬‫ و‬،‫ﻟـ‬‫و‬‫اﻻ‬‫ و‬‫ة‬‫ﺮ‬‫ اﻵﺧ‬‫ﺪُ ﻓ‬‫ﻤ‬‫ﻟَﻚَ اﻟْﺤ‬‫ و‬،‫ﻠﱠ‬‫ذَا ﺗَﺠ‬‫ا‬
‫ﻞ‬‫ ﻛ‬،‫ﺪِه‬‫ﻤ‬‫ﺑِﺤ‬‫ و‬‫ﻪ‬‫ﺎنَ اﻟ‬‫ﺤ‬‫ﺒ‬‫ ﺳ‬،َ‫ﻮن‬‫ﺸْﺮِﻛ‬‫ﺎ ﻳ‬‫ﻤ‬‫ ﻋ‬‫ﺎﻟـ‬‫ﺗَﻌ‬‫ و‬‫ﺎﻧَﻪ‬‫ﺤ‬‫ﺒ‬‫ ﺳ‬،‫ﻪ‬‫ﻴﻨ‬‫ﻤ‬‫ ﺑِﻴ‬‫ﺎت‬‫ﻄْﻮِﻳ‬‫ ﻣ‬‫ات‬‫ﻮ‬‫ﻤ‬‫اﻟﺴ‬‫ و‬‫ﺔ‬‫ﺎﻣ‬‫ﻴ‬‫ اﻟْﻘ‬‫م‬‫ﻮ‬‫ ﻳ‬‫ـﺘُﻪ‬‫ﻀ‬‫ﻴﻌﺎً ﻗَﺒ‬‫ﻤ‬‫ﺟ‬
،َ‫ﻚ‬‫ﺗ‬‫ﺰ‬‫ ﺑِﻌ‬‫ء‬َ‫ ﺷ‬‫ﻞ‬‫ ﻛ‬‫ت‬‫ﺮ‬‫ﻗَﻬ‬‫ و‬،َ‫ﻚ‬‫ﺗ‬‫ ﺑِﻘُﺪْر‬‫ء‬َ‫ ﺷ‬‫ﻞ‬‫ ﻛ‬‫ ﺧَﻠَﻘْﺖ‬،‫ﺖ‬‫ﺗَﻘَﺪﱠﺳ‬‫ و‬‫ﺖ‬‫ﻛ‬‫ﺎر‬‫ﺗَﺒ‬‫ و‬‫ﺖ‬‫ﺎﻟَﻴ‬‫ﺗَﻌ‬‫ﻨَﺎ و‬‫ﺑ‬‫ﺎﻧَﻚَ ر‬‫ﺤ‬‫ﺒ‬‫ ﺳ‬.‫ﻪ‬‫ﻬ‬‫ﺟ‬‫ و‬‫ﻻ‬‫ﻚٌ ا‬‫ﺎﻟ‬‫ ﻫ‬‫ء‬َ‫ﺷ‬
‫ﻞ‬‫ﺳ‬‫ اﻟﺮ‬‫ـﺜْﺖ‬‫ـﻌ‬‫ﺑ‬‫ و‬،َ‫ﻚ‬‫ﻠْﻤ‬‫ﻋ‬‫ﻚَ و‬‫ﺘ‬‫ﻤ‬‫ ﺑِﺤ‬‫ء‬َ‫ ﺷ‬‫ﻞ‬‫ ﻛ‬‫ﺖ‬‫ـﺘَﺪَﻋ‬‫اﺑ‬‫ و‬،َ‫ﻚ‬‫ﺗ‬‫ ﺑِﻘُﻮ‬‫ء‬َ‫ ﺷ‬‫ﻞ‬‫ ﻛ‬‫ﺖ‬‫ﻏَﻠَﺒ‬‫ و‬،َ‫ﻚ‬‫ﻔَﺎﻋ‬‫ﺗ‬‫ ﺑِﺈر‬‫ء‬‫ ﺷ‬‫ﻞ‬‫ ﻛ‬‫ق‬‫ ﻓَﻮ‬‫ت‬‫ﻠْﻮ‬‫ﻋ‬‫و‬
‫ﺪَكَ ﻻ‬‫ﺣ‬‫ و‬،‫ﻧْﺖ‬‫ ا‬‫ﻻ‬‫ ا‬‫ﻟٌﻪ‬‫ ا‬‫ ﻻ‬،َ‫ﻚ‬‫ﻠْﻄَﺎﻧ‬‫ ﺑِﺴ‬‫ اﻟْﺨَﻠْﻖ‬‫ت‬‫ﺮ‬‫ﻗَﻬ‬‫ و‬،َ‫ﺮِك‬‫ ﺑِﻨَﺼ‬‫ﻴﻦ‬‫ﻨ‬‫ﻣ‬‫ﻮ‬‫ اﻟْﻤ‬‫ﺪْت‬‫ﻳ‬‫ا‬‫ و‬،َ‫ﻚ‬‫ذْﻧ‬‫ ﺑِﺎ‬‫ﻴﻦ‬‫ﺤ‬‫ﺎﻟ‬‫ اﻟﺼ‬‫ﺖ‬‫ﺪَﻳ‬‫ﻫ‬‫ و‬،َ‫ـﺘُﺒِﻚ‬ِ‫ﺑ‬
‫ﻨَﺎ‬‫ﻟٌﻬ‬‫ا‬‫ و‬،‫ﻨَﺎ‬‫ـﺘ‬‫ﻏْﺒ‬‫ ر‬‫ﻨْﺘَﻬ‬‫ﻣ‬‫ و‬،‫اﻧَﺎ‬‫ﻮ‬َ‫ ﺷ‬‫ﻊ‬‫ﺿ‬‫ﻮ‬‫ ﻣ‬‫ﻧْﺖ‬‫ ا‬،َ‫ﻚ‬‫ﻟَﻴ‬‫ ا‬‫ﻻ‬‫ ا‬‫ﻏَﺐ‬‫ ﻧَﺮ‬‫ﻻ‬‫ و‬،َ‫ﺎك‬‫ﻳ‬‫ ا‬‫ﻻ‬‫ ا‬‫ل‬‫ﺎ‬‫ ﻧَﺴ‬‫ﻻ‬‫ و‬،َ‫ك‬‫ﺮ‬‫ﺪُ ﻏَﻴ‬‫ـﺒ‬‫ ﻧَﻌ‬‫ ﻻ‬،َ‫ﺷَﺮِﻳﻚَ ﻟَﻚ‬
‫ﻨَﺎ‬‫ﻴ‬‫ﻠ‬‫ﻣ‬‫و‬.
“O Allah! All praise be to You – praise which is eternal with Your Everlastingness. All praise be to You –
praise that is unending but by Your knowledge. All praise be to You – praise that has no limit in duration
but by Your will. All praise be to You – praise that gives no reward to its utterer apart from Your
pleasure. O Allah! All praise is for You, and all graciousness is from You, and all pride is Yours, and all
magnificence is Yours, and all light is Yours, and all respect is Yours, and all power is Yours, and all
might is Yours, and the whole world is Yours, and the whole hereafter is Yours, and all the nights and
days are Yours, and all creation is Yours, and in Your hand is all good, and to You return all affairs, open
or secret. O Allah! All praise is for You – an everlasting praise. You are the Best Tester, the Most
Praiseworthy, Ample in blessings, Just in passing decrees, Most Generous in giving, the Best Bestower
of bounties, Lord of all who are in the earth, and Lord of all in the heavens. O Allah! All praise is for You
in the seven years of hardship, and for You is all praise in the wide expanse of the earth, and all praise
is for You as much as the ability of the servants, and all praise is for You up to the limits of the land, and
all praise is for You in the mountains that act as pegs, and all praise is for You in the night when it draws
a veil, and all praise is for You in the day when it shines in brightness, and all praise is for You in the
hereafter and the former, and all praise is for You in the Seven Oft-repeated Verses and the Glorious
Qur’an. Glory and praise be to Allah; and the whole earth will be in His grip on the Day of Resurrection
and the heavens will be rolled up in His right hand. Glory be to Him, and far is He above the partners
they ascribe to Him; Glory and praise be to Allah, all things will perish except He. Glory be to You our
Lord, the Sublime, the Divine, the Holy; You created everything with Your power, and You overpower
everything by Your might, and You have risen above everything with Your exaltedness, and You have
conquered everything with Your strength, and You originated everything with Your wisdom and
knowledge, and You sent the prophets with Your books, and You guided the righteous with Your
permission, and You helped the believers with Your divine succor, and You ruled over the creation with
Your sovereignty. There is no god but You - alone without any partner; we do not worship anyone other
than You, and we do not ask anyone but You, and we do not desire anything but closeness to You. You
are the One to whom we complain, and You are the goal of our desires, and our Lord and our
Master.”101

29. In al-Ja’fariyat: In his narration from Ja’far ibn Muhammad from his fathers from ‘Ali (as) who said:
When the tablecloth was laid in front of the Holy Prophet (S) he would say:

‫ﻨﱠﺔ‬‫ﻮﻟَﺔً ﺑِﺎﻟْﺠ‬‫ﺻ‬‫ﻮ‬‫ةً ﻣ‬‫ﻮر‬ْ‫ﺸ‬‫ةً ﻣ‬‫ﻮر‬‫ﺼ‬‫ﺤ‬‫ﺔً ﻣ‬‫ﻤ‬‫ﻌ‬‫ﺎ ﻧ‬‫ﻠْﻬ‬‫ﻌ‬‫ اﺟ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! Make it a blessing that is limited, appreciated and linked to paradise.”102

30. In ‘Awarif al-Ma’arif: From al-’Irbas ibn Sariyah who said: The Holy Prophet (S) used to supplicate:

ِ‫ﺎرِد‬‫ اﻟْﺒ‬‫ﺎء‬‫ اﻟْﻤ‬‫ﻦ‬‫ﻣ‬‫ و‬‫ﺎﻟ‬‫ﻣ‬‫ و‬‫ﻠ‬‫ﻫ‬‫ا‬‫ﺮِي و‬‫ﺼ‬‫ﺑ‬‫ و‬‫ﻌ‬‫ﻤ‬‫ﺳ‬‫ و‬‫ ﻧَﻔْﺴ‬‫ﻦ‬‫ ﻣ‬‫ﻟَـ‬‫ ا‬‫ﺐ‬‫ﺣ‬‫ﻚَ ا‬‫ﺒ‬‫ ﺣ‬‫ﻞ‬‫ﻌ‬‫ اﺟ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.
“O Allah! Make Your love more beloved to me than my self, my hearing, my sight, my family, my wealth
and cool water.”103

31. In al-Faqih: The Holy Prophet (S) used to say in his du’a:

‫ﻦ‬‫ﻣ‬‫ و‬،‫ﺘ‬‫ﻴﺒ‬‫ﺸ‬‫انِ ﻣ‬‫و‬‫ ا‬‫ﻞ‬‫ ﻗَﺒ‬‫ﻨ‬‫ِﺒ‬‫ ﺗُﺸَﻴ‬‫ﺔ‬‫ﺟ‬‫ زَو‬‫ﻦ‬‫ﻣ‬‫ و‬،ً‫ﺎﻋﺎ‬‫ﻴ‬‫ ﺿ‬َ‫ﻠ‬‫ﻮنُ ﻋ‬‫ﺎلٍ ﻳ‬‫ ﻣ‬‫ﻦ‬‫ﻣ‬‫ و‬،‫ رِﺑﺎ‬َ‫ﻠ‬‫ﻮنُ ﻋ‬‫ﻟَﺪٍ ﻳ‬‫ و‬‫ﻦ‬‫ﻮذُ ﺑِﻚَ ﻣ‬‫ﻋ‬‫ ا‬ّ‫ﻧ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
‫ﻄْﻦ‬‫ اﻟْﺒ‬‫ﻊ‬‫ﺟ‬‫ و‬‫ﻦ‬‫ﻮذُ ﺑِﻚَ ﻣ‬‫ﻋ‬‫ا‬‫ و‬،‫ﻪ‬‫ذَاﻋ‬‫اً ا‬‫أى ﺷَﺮ‬‫نْ ر‬‫ا‬‫ و‬،‫ﻓَﻨَﻪ‬‫ﺮاً د‬‫أى ﺧَﻴ‬‫نْ ر‬‫ ا‬،‫ﺎﻧ‬‫ﻋ‬‫ﺮ‬‫ ﻳ‬‫ﻪ‬‫ﻗَﻠْـﺒ‬‫ و‬‫اﻧ‬‫ ﺗَﺮ‬‫ﻨَﺎه‬‫ﻴ‬‫ﺮٍ ﻋ‬‫ﺎﻛ‬‫ ﻣ‬‫ﻴﻞ‬‫ﺧَﻠ‬.

“O Allah! I seek Your protection from a son who subjugates me, and from wealth that is the cause of my
ruin, and from the wife who makes me old before my time, and from the conspiring friend whose eyes
see me but his heart envies me - if he sees any good (action from me) he conceals it and if he sees any
bad he spreads it; and I seek Your protection from the pain of the stomach.”104

Note: al-Tabarsi has also narrated this in al-Makarim.105

32. In al-Muhaj: From the supplications of the Noble Prophet (S):

‫ﺮ‬‫ﻣ‬‫اﻻ‬‫ﻄَﻬِﺪَ و‬‫ﺿ‬‫ ا‬‫و‬‫ ا‬،َ‫ﻚ‬‫ﻠْﻄَﺎﻧ‬‫ ﺳ‬‫ ﻓ‬‫ﺎم‬‫ﺿ‬‫ ا‬‫و‬‫ ا‬،َ‫ِك‬‫ﺰ‬‫ ﻋ‬‫ ﻓ‬‫ذِّل‬‫ ا‬‫و‬‫ ا‬،َ‫ﺪَاك‬‫ ﻫ‬‫ ﻓ‬‫ﻞ‬‫ﺿ‬‫ ا‬‫و‬‫ ا‬،َ‫ﻨَﺎك‬‫ ﻏ‬‫ ﻓ‬‫ﺮ‬‫ﻓْﺘَﻘ‬‫نْ ا‬‫ﻮذُ ﺑِﻚَ ا‬‫ﻋ‬‫ ا‬ّ‫ﻧ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
ً‫ورا‬‫ﻐْﺮ‬‫ﻮنَ ﺑِﻚَ ﻣ‬‫ﻛ‬‫ ا‬‫و‬‫ ا‬،ً‫ﻮرا‬‫ ﻓُﺠ‬‫ﻏْﺸ‬‫ ا‬‫و‬‫ ا‬،ً‫ زُورا‬‫ﻗُﻮل‬‫نْ ا‬‫ﻮذُ ﺑِﻚَ ا‬‫ﻋ‬‫ ا‬ّ‫ﻧ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.َ‫ﻚ‬‫ﻟَﻴ‬‫ا‬.

“O Allah! I seek Your protection from becoming poor in Your Wealth, or going astray in Your Guidance,
or becoming abased in Your Exaltedness, or getting treated unjustly in Your Dominion, or being
persecuted while all affairs return to You. O Allah! I seek Your protection from speaking lies, or being
immoral, or being arrogant in front of You”.106

His Veil

33. In al-Bihar from al-Khara’ij: It is narrated that the Holy Prophet (S) used to pray in front of the Hajr
al-Aswad, facing the Ka’bah and facing Bayt al-Maqdis; and he would not be seen until he had
completed his prayer, and would be veiled by the verse:

 ً‫ـﺘُﻮرا‬‫ﺴ‬‫ﺎﺑﺎً ﻣ‬‫ﺠ‬‫ ﺣ‬‫ة‬‫ﺮ‬‫ﻨُﻮنَ ﺑِﺎﻵﺧ‬‫ﻣ‬‫ﻮ‬‫ ﻳ‬‫ ﻻ‬‫ اﻟﱠﺬِﻳﻦ‬‫ﻦ‬‫ﻴ‬‫ﺑ‬‫ـﻨَﻚَ و‬‫ﻴ‬‫ﻠْﻨَﺎ ﺑ‬‫ﻌ‬‫آنَ ﺟ‬‫ اﻟْﻘُﺮ‬‫ت‬‫ا‬‫ذَا ﻗَﺮ‬‫ا‬‫ و‬

“And when you recite the Qur’an we place between you and those who do not believe a hidden
barrier” (Surat al-Isra` (17): 45)

And the verse:

 ‫ ﻗُﻠُﻮ ﺑِﻬِﻢ‬‫ﻠـ‬‫ ﻋ‬‫ﻪ‬‫ اﻟ‬‫ﻊ‬‫ ﻃَﺒ‬‫ﻚَ اﻟﱠﺬِﻳﻦ‬‫ﻟٌﺌ‬‫ُو‬‫ ا‬

“These are they on whose hearts Allah has set a seal”.
( Surat al-Nahl (16): 108, Surat Muhammad (47):16)

And the verse:

 ً‫ﻗْﺮا‬‫ و‬‫ آذَاﻧَﻬِﻢ‬‫ﻓ‬‫ و‬‫ﻮه‬‫ﻔْﻘَﻬ‬‫نْ ﻳ‬‫ﻨﱠﺔً ا‬‫ﻛ‬‫ ا‬‫ ﻗُﻠُﻮ ﺑِﻬِﻢ‬‫ﻠـ‬‫ﻠْﻨَﺎ ﻋ‬‫ﻌ‬‫ﺟ‬‫ و‬

“And We have put coverings on their hearts and deafness in their ears lest they understand”.
(Surat al-Isra` (17): 46)

And:

 ً‫ة‬‫ﺸَﺎو‬‫ ﻏ‬‫ﺮِه‬‫ﺼ‬‫ ﺑ‬‫ﻠـ‬‫ ﻋ‬‫ﻞ‬‫ﻌ‬‫ﺟ‬‫ و‬‫ﻗَﻠْﺒِﻪ‬‫ و‬‫ﻪ‬‫ﻌ‬‫ﻤ‬‫ ﺳ‬‫ﻠـ‬‫ ﻋ‬‫ﺧَﺘَﻢ‬‫ و‬‫ﻠْﻢ‬‫ ﻋ‬‫ﻠـ‬‫ ﻋ‬‫ﻪ‬‫ اﻟ‬‫ﻠﱠﻪ‬‫ﺿ‬‫ا‬‫ و‬‫اه‬‫ﻮ‬‫ ﻫ‬‫ﻪ‬‫ﻟٌﻬ‬‫ اﺗﱠﺨَﺬَ ا‬‫ﻦ‬‫ ﻣ‬‫ﺖ‬‫ﻳ‬‫ا‬‫ﻓَﺮ‬‫ ا‬

“Have you then considered him who takes his lowly desire for his god, Allah has left him astray
having knowledge and has set a seal on his hearing and his heart and has put a cover on his
sight”. (Surat al-Jathiyah (45): 23) 107

Note: It is apparent that the supplications that have been narrated from the Holy Prophet (S) are
numerous and quoting them all would not fit in with the goals of this book, so whoever wishes can refer
to the sources. He (S) has a long du’a which he used to recite between the compulsory and nafilah
prayers of Fajr, so whoever wants can refer to the book ‘Awarif al-Ma’arif.108

He (S) also has supplications that he used to recite in the nights of the month of Ramad’an which al-
Kaf’ami has mentioned in his book al-Balad al-Amin109 as has ‘Allamah Majlisi in al-Bihar.110

34. In al-Khisal: In his narration from ‘Abdillah ibn Sinan from Abi ‘Abdillah (as) who said: The Holy
Prophet (S) would seek protection from six things every day: From doubt, polytheism, disdain, anger,
trespass and jealousy.111

35. In al-Iqbal: From Ja’far ibn Babawayh, may Allah be pleased with him, in the book Thawab al-A’mal,
in his narration from the Holy Prophet (S), he says: When the Noble Prophet (S) was mentioning the
merits of the month of Sha’ban to his companions, he said: “It is a blessed month and it is my
month.”112

36. Also: From al-Sadiq (as) who said: My father narrated to me from his father, from his grandfather
(as) who said: The Prophet (S) said: “Sha’ban is my month and Ramad’an is the month of Allah
(SwT).”113

37. Also: In his narration from ‘Abbas ibn Mujahid from his father who said: ‘Ali ibn al-Husayn
(as) used to recite the following at noon every day in the month of Sha’ban and on the eve of the
fifteenth of the month; and he would send salutations on the Holy Prophet (S) thus:

‫ﻪ‬‫ﻠَﻴ‬‫اﺗُﻚَ ﻋ‬‫ﻠَﻮ‬‫ﻚَ ﺻ‬‫ﻠ‬‫ﺳ‬‫ِﺪِ ر‬‫ﻴ‬‫ِﻚَ ﺳ‬‫ ﻧَﺒِﻴ‬‫ﺮ‬‫ﺬَا ﺷَﻬ‬‫ﻫ‬‫ و‬... ‫ﺎﻟَﺔ‬‫ِﺳ‬‫ اﻟﺮ‬‫ﻊ‬‫ﺿ‬‫ﻮ‬‫ﻣ‬‫ و‬‫ة‬‫ﻮ‬‫ اﻟﻨﱡــﺒ‬‫ة‬‫ﺮ‬‫ ﺷَﺠ‬،ٍ‫ﺪ‬‫ﻤ‬‫ﺤ‬‫آلِ ﻣ‬‫ﺪٍ و‬‫ﻤ‬‫ﺤ‬‫ ﻣ‬‫ﻠـ‬‫ ﻋ‬‫ﻞ‬‫ ﺻ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
‫ﻪ‬‫ﺎﻣ‬‫ﻴ‬‫ﻗ‬‫ و‬‫ﻪ‬‫ﺎﻣ‬‫ﻴ‬‫ ﺻ‬‫ ﻓ‬‫ب‬‫ﺪْا‬‫ ﻳ‬‫ﻪ‬‫آﻟ‬‫ و‬‫ﻪ‬‫ﻠَﻴ‬‫اﺗُﻚَ ﻋ‬‫ﻠَﻮ‬‫ﻮﻟُﻚَ ﺻ‬‫ﺳ‬‫ﺎنَ ر‬‫ اﻟﱠﺬِي ﻛ‬،ِ‫ان‬‫ﻮ‬‫ﺿ‬ِ‫اﻟﺮ‬‫ و‬‫ﺔ‬‫ﻤ‬‫ﺣ‬‫ﻨْﻚَ ﺑِﺎﻟﺮ‬‫ ﻣ‬‫ﻔَﻔْﺘَﻪ‬‫ﺎنُ اﻟﱠﺬِي ﺣ‬‫ﺒ‬‫ ﺷَﻌ‬،‫ﻪ‬‫آﻟ‬‫و‬
‫ﺔ‬‫ اﻟﺸﱠﻔَﺎﻋ‬‫ﻞ‬‫ﻧَﻴ‬‫ و‬‫ﻴﻪ‬‫ ﻓ‬‫ﻪ‬‫ﻨﱠﺘ‬‫ﻨَﺎنِ ﺑِﺴ‬‫ـﺘ‬‫ﺳ‬‫ اﻻ‬‫ﻠـ‬‫ﻨﱠﺎ ﻋ‬‫ﻋ‬‫ ﻓَﺎ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﻪ‬‫ﺎﻣ‬‫ﻤ‬‫ ﺣ‬‫ﻞ‬‫ﺤ‬‫ ﻣ‬‫ﻟـ‬‫ ا‬‫ﻪ‬‫ﻈَﺎﻣ‬‫ﻋ‬‫ا‬‫ و‬‫ﻪ‬‫اﻣ‬‫ﺮ‬‫ﻛ‬‫ ا‬‫ﺨُﻮﻋﺎً ﻟَﻚَ ﻓ‬‫ ﺑ‬‫ﻪ‬‫ﺎﻣ‬‫ﻳ‬‫ا‬‫ و‬‫ﻴﻪ‬‫ﺎﻟ‬‫ ﻟَﻴ‬‫ﻓ‬
‫ﻟَﺪَﻳﻪ‬...

“O Allah! Bless Muhammad and the progeny of Muhammad, the evergreen tree of prophethood, the
destination of the Divine Message ... and this is the month of Your prophet, master of Your messengers,
salutations be upon him and his progeny - Sha’ban, (the month) that You have surrounded with mercy
and pleasure; the month in which Your messenger would be untiring in his fasting and prayers, in its
nights and days, subjugating himself in front of You in his glorification and extolment until he passed
away. O Allah! Help us to act upon his sunnah in this month and to receive his intercession...”114

38. In the Kashkul of Shaykh Bahai: In the writing of my father, may he be blessed: ‘Ata’ was questioned
about the meaning of the saying of the Holy Prophet (S): “The best du’a is my du’a and the du’a of the
prophets before me, and it is:

‫ﻮ‬‫ﻫ‬‫ و‬‫ﺮ‬‫ اﻟْﺨَﻴ‬‫ﺪِه‬‫ ﺑِﻴ‬‫ﻮت‬‫ﻤ‬‫ ﻳ‬‫ ﻻ‬‫ ﺣ‬‫ﻮ‬‫ﻫ‬‫ و‬‫ﻴﺖ‬‫ﻤ‬‫ﻳ‬‫ و‬ِ‫ﻴ‬‫ﺤ‬‫ ﻳ‬،ُ‫ﺪ‬‫ﻤ‬‫ اﻟْﺤ‬‫ﻟَﻪ‬‫ و‬،ُ‫ﻠْﻚ‬‫ اﻟْﻤ‬‫ ﻟَﻪ‬،‫ ﺷَﺮِﻳﻚَ ﻟَﻪ‬‫ ﻻ‬،‫ﺪَه‬‫ﺣ‬‫ و‬‫ﺪَه‬‫ﺣ‬‫ و‬‫ﺪَه‬‫ﺣ‬‫ و‬‫ﻪ‬‫ اﻟ‬‫ﻻ‬‫ ا‬‫ﻟٌﻪ‬‫ ا‬‫ﻻ‬
‫ ﻗَﺪِﻳﺮ‬‫ء‬َ‫ ﺷ‬‫ﻞ‬‫ ﻛ‬‫ﻠـ‬‫ﻋ‬.

“There is no god but Allah, alone, alone, alone, having no partners, His is the kingdom and for Him is all
praise, He gives life and death; He is living and will not die, by His hand is all good and He has power
over all things.”

Then he said: This is not a du’a (as such), rather it is glorification and praise.115

His Du’a when Burning Insence

39. In al-Bihar, from Aman al-Akhtar: It is narrated that when the Holy Prophet (S) would burn incense
he would say:

،‫ﻧَﺎ‬‫ اﻟﺘﱠﻘْﻮى زَاد‬‫ﻞ‬‫ﻌ‬‫اﺟ‬‫ و‬،‫ﻨَﺎ‬‫ﻨْﻘَﻠَﺒ‬‫ ﻣ‬‫ﻦ‬‫ﺴ‬‫ﺣ‬‫ا‬‫ و‬،‫ﻨَﺎ‬‫ﺤ‬‫اﺋ‬‫و‬‫زَكِّ ر‬‫ و‬،‫ﻓَﻨَﺎ‬‫ﺮ‬‫ ﻋ‬‫ِﺐ‬‫ ﻃَﻴ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ ا‬.‫ﺎت‬‫ﺤ‬‫ﺎﻟ‬‫ اﻟﺼ‬‫ﻢ‬‫ ﺗَﺘ‬‫ﻪ‬‫ﺘ‬‫ﻤ‬‫ﻌ‬‫ اﻟﱠﺬِي ﺑِﻨ‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫ﻟْﺤ‬‫ا‬
‫ ﻗَﺪِﻳﺮ‬‫ء‬َ‫ ﺷ‬‫ﻞ‬‫ ﻛ‬‫ﻠـ‬‫ﻧﱠﻚَ ﻋ‬‫ﻚَ ﻟَﻨَﺎ ا‬‫ﺘ‬‫اﻣ‬‫ﺮ‬‫ﻛ‬‫ﺎﻧَﺎ و‬‫ﻳ‬‫ﻨَﺎ ا‬‫ـﺘ‬‫ـﻴ‬‫ﺎﻓ‬‫ ﻋ‬‫ﻦ‬‫ﻴ‬‫ﺑ‬‫ـﻨَﻨَﺎ و‬‫ﻴ‬‫ ﺑ‬‫ِق‬‫ ﺗُﻔَﺮ‬‫ﻻ‬‫ و‬،‫ﻧَﺎ‬‫ﺎد‬‫ﻌ‬‫ﻨﱠﺔَ ﻣ‬‫اﻟْﺠ‬‫و‬.

“All praise is due to Allah, the One by whose blessing all virtues are complete. O Allah! Make our scent
pleasant, and increase our fragrance, and make good the place of our return, and make piety our
provision, and paradise our final destination, and do not separate from us our well-being and Your
bounties, surely You have power over all things.”116
His Daily Dhikr

The previous section has details about what he (S) used to recite everyday.

40. In ‘Awarif al-Ma’arif: From Anas ibn Malik who said: A man came to the Holy Prophet (S) and said:
“O Prophet of Allah! I am a person who is sharp-tongued and more so with my family.” The Noble
Prophet (S) said: “Where are you on the issue of seeking forgiveness? For surely, I seek forgiveness
from Allah a hundred times a day.”117

Note: He has narrated it in al-Mizan from al-Majma’.118

41. Also: With another chain of narrators: The Holy Prophet (S) said: “Surely it comes over my heart so I
seek forgiveness from Allah a hundred times a day.”119

Note: He has narrated it in al-Mizan.120

42. In al-Ikhtisas: In a lengthy hadith from the Holy Prophet (S): “There has been no prophet but that he
has supplicated (to Allah) against his people, and I have chosen to keep my supplication for the
intercession of my Ummah on the Day of Resurrection ...”121

43. In the book Munyat al-Murid: It has been narrated that the Holy Prophet (S) used to end his
gatherings with du’a.122

44. Also: When he (S) had completed his talk and wanted to stand up from where he was sitting, he
would say:

‫ﻧْﺖ‬‫ ا‬‫ﻻ‬‫ ا‬‫ﻟٌﻪ‬‫ ا‬‫ ﻻ‬‫ﺮ‬ّ‫ﺧ‬‫ﻮ‬‫ اﻟْﻤ‬‫ﻧْﺖ‬‫ا‬‫ و‬‫ﻘَﺪِّم‬‫ اﻟْﻤ‬‫ﻧْﺖ‬‫ ا‬،‫ﻨﱠﺎ‬‫ ﻣ‬‫ ﺑِﻪ‬‫ﻠَﻢ‬‫ﻋ‬‫ ا‬‫ﻧْﺖ‬‫ﺎ ا‬‫ﻣ‬‫ﻧَﺎ و‬‫ر‬‫ﺮ‬‫ﺳ‬‫ﺎ ا‬‫ﻣ‬‫ﺪْﻧَﺎ و‬‫ﻤ‬‫ﺎ ﺗَﻌ‬‫ﻣ‬‫ﻧَﺎ و‬‫ﺧْﻄَﺎ‬‫ﺎ ا‬‫ﻟَﻨَﺎ ﻣ‬‫ﺮ‬‫ اﻏْﻔ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! Forgive us for what we did by mistake and what we did on purpose, and what we concealed
and what You know more of than us, You are the Foremost and You are the Last, there is no god but
You.”123

45. In al-Durr al-Manthur: From Umm Salamah that the Holy Prophet (S) would frequently say in his
du’a:

َ‫ﻚ‬‫ دِﻳﻨ‬‫ﻠـ‬‫ ﻋ‬ِ‫ ﻗَﻠْﺒ‬‫ِﺖ‬‫ اﻟْﻘُﻠُﻮبِ ﺛَـﺒ‬‫ّﺐ‬‫ﻘَﻠ‬‫ ﻣ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah - the Transformer of hearts! Make my heart steadfast on Your religion”.

I said: “O Prophet of Allah! And are hearts transformed?” He said: “Yes. Allah did not create any human
being but that his heart was between two fingers from the fingers of Allah, so if He willed he would make
it upright and if He willed he would make it deviate.”124

46. In Majma’ al-Bayan: And when he (S) heard the sound of thunder he said:

‫ﺪِه‬‫ﻤ‬‫ﺪَ ﺑِﺤ‬‫ﻋ‬‫ اﻟﺮ‬‫ﺢ‬ِ‫ﺒ‬‫ﺴ‬‫ ﻳ‬‫ﻨْﻪ‬‫ ﻣ‬‫ﺎﻧَﻪ‬‫ﺤ‬‫ﺒ‬‫ﺳ‬.

“Praise be to Him – the thunder declares His glory.”125

47. Also: Salim ibn ‘Abdillah narrates from his father who said: Whenever the Noble Prophet (S) heard
thunder and thunderbolts he said:

َ‫ﻚ‬‫ ذٌﻟ‬‫ﻞ‬‫ﻨَﺎ ﻗَﺒ‬‫ﺎﻓ‬‫ﻋ‬‫ و‬،َ‫ﺬَاﺑِﻚ‬‫ﻨَﺎ ﺑِﻌ‬‫ﻠ‬‫ ﺗُﻬ‬‫ﻻ‬‫ و‬،َ‫ﺒِﻚ‬‫ ﺗَﻘْـﺘُﻠْﻨَﺎ ﺑِﻐَﻀ‬‫ ﻻ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! Do not kill us with Your wrath, and do not destroy us with Your punishment, and grant us
amnesty before that.”126

48. Also: When the Ashab al-Ukhdud (makers of the pit) was mentioned in his presence, he would seek
protection with Allah from the severity of chastisement.127

49. In the Amali of Shaykh Tusi: When the Holy Prophet (S) saw a dark cloud, he would leave everything
and say:

‫ﻴﻪ‬‫ﺎ ﻓ‬‫ِ ﻣ‬‫ ﺷَﺮ‬‫ﻦ‬‫ﻮذُ ﺑِﻚَ ﻣ‬‫ﻋ‬‫ ا‬ّ‫ﻧ‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! I seek Your protection from any evil that is in it.”

And if it passed he would praise Allah, and if it rained he would say:

ً‫ﻌﺎ‬‫ﺌﺎً ﻧَﺎﻓ‬‫ ﻧَﺎﺷ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! Make it a beneficial cloud.”128

50. In al-Faqih: ‘Ali (as) said: There are five types of winds, one of which is al-’Aqeem (the destructive
wind) and we seek protection with Allah from its evil.129

51. In al-Bihar: When the Holy Prophet (S) saw that the wind had become strong he would say:

ً‫ﺤﺎ‬‫ﺎ رِﻳ‬‫ﻠْﻬ‬‫ﻌ‬‫ ﺗَﺠ‬‫ﻻ‬‫ﺎﺣﺎً و‬‫ﺎ رِﻳ‬‫ﻠْﻬ‬‫ﻌ‬‫ اﺟ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! Make it (from the other) winds and do not make it (the destructive) wind.”130

52. In Muhaj al-Da’awat: From Jabir, from Abi Ja’far (as) who said: Jibra’il said: “O Prophet of Allah!
Know that I have not loved any prophet as much as I love you, so say frequently:

َ‫نﱠ ﻟَﻚ‬‫ا‬‫ و‬،‫وﻟـ‬‫اﻻ‬‫ةَ و‬‫ﺮ‬‫نﱠ ﻟَﻚَ اﻵﺧ‬‫ا‬‫ و‬،‫ﻌ‬‫ﺟ‬‫اﻟﺮ‬‫ و‬‫ﻨْـﺘَﻬ‬‫ﻚَ اﻟْﻤ‬‫ﻟَﻴ‬‫نﱠ ا‬‫ا‬‫ و‬،‫ﻠـ‬‫ﻋ‬‫ﻨْﻈَﺮِ اﻻ‬‫ ﺑِﺎﻟْﻤ‬‫ﻧْﺖ‬‫ا‬‫ و‬،‫ ﺗُﺮى‬‫ﻻ‬‫ﻧﱠﻚَ ﺗَﺮى و‬‫ ا‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬
‫ﺧْﺰى‬‫ا‬‫ و‬‫ذِل‬‫نْ ا‬‫ﻮذُ ﺑِﻚَ ا‬‫ﻋ‬‫ِ ا‬‫ب‬‫ ر‬،‫ﺎ‬‫ـﻴ‬‫ﺤ‬‫اﻟْﻤ‬‫ و‬‫ﺎت‬‫ﻤ‬‫اﻟْﻤ‬.

“O Allah! You see but cannot be seen, and You are at the highest viewpoint, and to You is the final
destination and return, and Yours are the end and the beginning, and Yours are the place of death and
life. O Lord! I seek Your protection from being disrespected and disgraced.”131

1. al-Da’awat: 47, al-Mustadrak 4:427

2. ‘Uddat al-Da’i: 196
3. Amali al-Tusi 2:198 (It has not been narrated here from al-Husain ), Makarim al-Akhlaq: 267, Majmu’at Warram: 320
4. al-Ja’fariyat: 186
5. Tafsir Ruh al-Jinan 1:26, and al-Nuri has mentioned it in al-Mustadrak 5:307
6. ‘Awali al-La`ali 1:145, al-Mustadrak 8:137, Majma’ al-Bayan 9:41 – Surat al-Zukhruf, Bihar al-Anwar 76:293
7. ‘Awali al-La`ali 1:156
8. Makarim al-Akhlaq: 36, Da`aim al-Islam 2:157, Kashf al-Ghummah 1:164
9. Amali al-Tusi 1:398, Bihar al-Anwar 16:251
10. Makarim al-Akhlaq: 36
11. Ibid.
12. Ihya` ‘Ulum al-Din 2:367
13. Amali al-Tusi 2:209
14. Dala`il al-Imamah: 7, Bihar al-Anwar 83:23, al-Mustadrak 3:394
15. Makarim al-Akhlaq: 38, al-Mustadrak 5:36
16. Makarim al-Akhlaq: 38
17. Makarim al-Akhlaq: 38, al-Kafi 2:536
18. al-Kafi 6:293
19. Makarim al-Akhlaq: 27
20. Makarim al-Akhlaq: 27 and 143
21. al-Kafi 6:294, al-Mahasin: 436
22. al-Kafi 6:336, ‘Uyun Akhbar al-Rid’a 2:38
23. al-Mahasin: 437
24. Iqbal al-A’mal: 116
25. Amali al-Saduq: 219
26. Makarim al-Akhlaq: 170
27. al-Faqih 1:23 and 25
28. Kamil al-Ziyarat: 322, al-Faqih 1:179
29. Kamil al-Ziyarat: 320, Bihar al-Anwar 102:296
30. al-Kafi 2:97, something similar to it is mentioned in al-Amali al-Tusi 1:49
31. Makarim al-Akhlaq: 19
32. Amali al-Tusi 1:49
33. Da`aim al-Islam 1:145, Fayd’ al-Qadir 5:143
34. al-Faqih 1:489, Tafsir al-’Ayyashi 1:165 – Surat Ale ‘Imran (3)
35. al-Faqih 1:487, Bihar al-Anwar 87:205
36. al-Kafi 4:95, Tahdhib al-Ahkam 4:200, al-Faqih 2:106, Makarim al-Akhlaq: 27, al-Ja’fariyat: 60, Fayd’ al-Qadir 5:107
37. Refer to Wasa`il al-Shi’ah 7:106
38. al-Nuri quotes it in al-Mustadrak 5:52
39. al-Kafi 2:548, Bihar al-Anwar 86:2
40. al-Ja’fariyat: 34, al-Mustadrak 5:106
41. Amali al-Tusi 1:158, Bihar al-Anwar 86: 134
42. al-Majlisi quotes it from Bihar al-Anwar 86: 130
43. Iqbal al-A’mal: 320, Bihar al-Anwar 35:289
44. We did not find it in al-Iqbal but it has been narrated in Falah al-Sa`il: 171, al-Mustadrak 5:94
45. Bihar al-Anwar 86: 217
46. al-Ja’fariyat: 40
47. Falah al-Sa`il: 187
48. Kanz al-Fawa`id 1:385, Bihar al-Anwar 86:18
49. Iqbal al-A’mal: 553
50. Ibid., 699-700
51. Ibid., 702
52. Ibid.
53. We did not find it in al-Fa`iq
54. Amali al-Tusi 2:109
55. See Wasa`il al-Shi’ah 7:233-235
56. Iqbal al-A’mal: 17, al-Kafi 4:70, al-Faqih 2:100, Tahdhib al-Ahkam 4:196
57. al-Kafi 2:503
58. Ibid.
59. Amali al-Tusi 2:210, Majmu’at Warram: 322, Bihar al-Anwar 86:266 and 93:216
60. What is commonly referred to as Tasbih in Persian , Urdu etc. (Tr.)
61. al-Da’awat:61, al-Mustadrak 5:124
62. Surat al-Nas (114) and Surat al-Falaq (113). (Tr.)
63. Tibb al-A`immah : 39, Bihar al-Anwar 7:95 and al-Ja`fariyyat: 216
64. al-Da’awat: 208 and Bihar al-Anwar 95:31
65. Tibb al-A`immah : 37, Bihar al-Anwar 95:20, Qurb al-Isnad: 46, al-Kafi 8:109
66. Bihar al-Anwar 95:129, Makarim al-Akhlaq: 413
67. Bihar al-Anwar 95:126, Tibb al-A`immah: 114, Majma’ al-Bayan 10:568, Da`aim al-Islam 2:138
68. Bihar al-Anwar 95:144, The Tafsir attributed to Imam al-’Askari : 178
69. Amali al-Tusi 2:125
70. Qurb al-Isnad:4, Bihar al-Anwar 95:341
71. Muhaj al-Da’awat: 296
72. Manaqib Ale Abi Talib 1:147
73. Majma’ al-Bayan 2:554
74. al-Kafi 2:468
75. al-Da`awat: 22, Bihar al-Anwar 93:339
76. Kashf al-Ghummah 2:150,151
77. al-Kafi 2:524, Bihar al-Anwar 86:289
78. al-Khisal 2:510
79. Muhaj al-Da’awat: 10
80. al-Mujtaba: 2
81. Bihar al-Anwar 95:197
82. ‘Uyun Akhbar al-Rid’a 2:70
83. al-Mustadrak 7:440, Iqbal al-A’mal: 17
84. Iqbal al-A’mal: 627-628, Bihar al-Anwar 98:376
85. Iqbal al-A’mal: 628, Bihar al-Anwar 98:376
86. Ibid.
87. Falah al-Sa`il: 171-172
88. Ibid., 138-1401
89. al-Faqih 1:335, Bihar al-Anwar 86:186
90. al-Mustadrak 7:446, Bihar al-Anwar 98:74, Iqbal al-A’mal: 63
91. Tafsir al-Qummi 2:11, Bihar al-Anwar 86:238 and 18:329
92. Muhasabat al-Nafs: 30
93. Bihar al-Anwar 95:164
94. Amali al-Shaykh al-Mufid: 347
95. Muhaj al-Da’awat: 90
96. Ibid., 70
97. al-Irshad al-Daylami: 82
98. Jami’ al-Akhbar: 132
99. Ibid.
100. Ibid.
101. al-Kafi 2:571
102. al-Ja’fariyat: 216
103. ‘Awarif al-Ma’arif: 454
104. al-Faqih 3:558
105. Makarim al-Akhlaq: 203
106. Muhaj al-Da’awat: 102
107. Bihar al-Anwar 95:218
108. ‘Awarif al-Ma’arif: 344
109. al-Balad al-Amin: 195
110. Bihar al-Anwar 98:74
111. al-Khisal: 329, Bihar al-Anwar 72:191
112. Iqbal al-A’mal: 684
113. Ibid., 684-685
114. Ibid., 687
115. al-Kashkul 2:209
116. Bihar al-Anwar 76:143
117. ‘Awarif al-Ma’arif: 428
118. al-Mizan 18:245 – Surat Muhammad (47)
119. ‘Awarif al-Ma’arif: 428
120. al-Mizan 18:245 – Surat Muhammad (47)
121. al-Ikhtisas: 30
122. Munyat al-Murid: 107
123. Ibid.
124. al-Durr al-Manthur 2:8 – Surat Ale ‘Imran (3)
125. Majma’ al-Bayan 6:283, Bihar al-Anwar 59:356
126. Majma’ al-Bayan 6:283, Bihar al-Anwar 59:357
127. Majma’ al-Bayan 10:465 – Surat al-Buruj (85)
128. Amali al-Tusi 1:128
129. al-Faqih 1:547
130. Bihar al-Anwar 60:17
 131. Muhaj al-Da’awat: 172, Bihar al-Anwar 94:268

Chapter 22: The Hajj

Addendum to this Chapter

1. In al-Kafi: In his narration from Abi al-Faraj who said: Aban asked Aba ‘Abdillah (as): “Did the Noble
Prophet (S) have any special Tawaf (circumambulation)?” He replied: “The Prophet (S) would perform
Tawaf ten times (each time circling the Ka’bah seven times) at night and in the day; three times in the
first part of the night, three times in the last part of the night, twice in the morning and twice after Dhuhr,
and between these he would rest.”1

Note: Shaykh Saduq has narrated this in al-Faqih and al-Khisal.2

2. Also: From ‘Abd al-Rahman ibn al-Hajjaj from Abi ‘Abdillah (as) who said: The Holy Prophet (S)
would touch the Hajr (black stone) every time he performed Tawaf, (whether it was) obligatory or
supererogatory.3

3. Also: From Ghiyath ibn Ibrahim, from Ja’far from his father (as) who said: The Holy Prophet (S) would
touch the Hajr al-Aswad and the Rukn al-Yamani and then he would kiss them and place his cheek
over them, and I saw my father doing the same.4

Note: Shaykh Tusi narrates this in al-Tahdhib and al-Istibsar.5

4. In al-Da’aim: From Abi Ja’far (as) who said: The Noble Prophet (S) used to touch the two corners, the
corner in which was the Hajr al-Aswad and the corner of al-Yamani, whenever he passed by them
during the Tawaf.6

5. In al-Mahasin: In his narration from Ja’far, from Ibn al-Qaddah, from Abi ‘Abdillah from his father (as):
The Prophet (S) used to like getting the water of Zamzam brought for him (as a gift) when he was in
Madinah.7

Note: al-Saduq has narrated this in al-Faqih as has al-Tusi in al-Tahdhib.8

6. In al-Kafi: In his narration from ‘Abdillah ibn Sinan in a hadith from Abi ‘Abdillah (as): The Holy
Prophet (S) used to recite the Dhil-Ma’arij frequently, and he would recite the talbiya9 whenever he saw
a rider, or whenever he climbed a hill or came down a valley, and in the last part of the night and after
the prayers.10

7. In al-Ja’fariyat: Ja’far ibn Muhammad al-Sadiq (as) said: My father informed me from Jabir ibn
‘Abdillah that the talbiya of the Holy Prophet was:

َ‫ ﺷَﺮِﻳﻚَ ﻟَﻚ‬‫ﻠْﻚَ ﻻ‬‫ اﻟْﻤ‬‫ﺔَ ﻟَﻚَ و‬‫ﻤ‬‫ّﻌ‬‫ اﻟﻨ‬‫ﺪَ و‬‫ﻤ‬‫نﱠ اﻟْﺤ‬‫ﻚَ ا‬‫ﻴ‬‫ ﺷَﺮِﻳﻚَ ﻟَﻚَ ﻟَﺒ‬‫ﻚَ ﻻ‬‫ﻴ‬‫ ﻟَﺒ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ﻚَ ا‬‫ﻴ‬‫ﻟَﺒ‬.

“I am here, O Allah!, I am here. I am here, no partners do You have, I am here. Verily the praise and
bounties are Yours as is the kingdom, no partners do You have”.11

8. In al-Tahdhib: From Muhammad ibn Muslim in a hadith from one of them (i.e. al-Baqir or al-Sadiq
(as)): The Noble Prophet (S) would sacrifice a large, healthy, horned ram that had a black mouth and
black eyes.12

Note: A similar narration is found in al-Da’aim.13

9. In al-Kafi: In his narration from ‘Abd al-Rahman ibn Abi ‘Abdillah (as) who said: On the day of the
sacrifice, the Holy Prophet (S) would shave his head, clip his nails, and trim off some hair from his
moustache and the edges of his beard.14

10. In al-Muqni’: The sunnah in the Ihram is: Clipping the nails, trimming the moustache and shaving the
pubic hair.15

11. Also: It is from the sunnah that people should gather from different towns on the day of ‘Arafah,
without a leader, and supplicate to Allah.16

1. al-Kafi 4:428
2. al-Faqih 2:411, al-Khisal: 449
3. al-Kafi 4:404
4. Ibid., 4:408
5. Tahdhib al-Ahkam 5:105, al-Istibsar 2:216
6. Da`aim al-Islam 1:312
7. al-Mahasin: 574
8. al-Faqih 2:218, Tahdhib al-Ahkam 5:372
9. A special call pronounced when performing the Hajj. (Tr.)
10. al-Kafi 4:250
11. al-Ja’fariyat: 64
12. Tahdhib al-Ahkam 5:205, Faydh al-Qadeer 5:227
13. Da`aim al-Islam 1:326
14. al-Kafi 4:502, al-Faqih 2:507
15. al-Muqni`: 70
16. Ibid., 46
Addendum on the Uncommon Narrations

1. In al-Kafi: In his narration from Abi Maryam from Abi ‘Abdillah (as) who said: It was the practice of the
Holy Prophet (S) that if he owed someone a two year old camel, he would give back a seven year old
camel and if he owed two dirhams, he would pay four.1

Note: This has also been narrated in Qurb al-Isnad.2

2. In al-Ihtijaj: In a long hadith from Musa ibn Ja’far from ‘Ali (as): Whenever the Noble Prophet (S)
mentioned any of his virtues, he would say: “And there is no pride (in me because of this).”3

Note: al-Majlisi has mentioned a similar narration in al-Bihar from Irshad al-Qulub.4

3. In al-Bihar: From the writings of Shahid Muhammad ibn Makki who said: It is narrated from the Holy
Prophet (S) that it is from the sunnah for a believer to say one hundred times on the day of Ghadeer:

ٍ‫ﺐ‬‫ ﻃَﺎﻟ‬ِ‫ﺑ‬‫ ا‬‫ﻦ‬‫ ﺑ‬‫ﻠ‬‫ ﻋ‬‫ﻴﻦ‬‫ﻨ‬‫ﻣ‬‫ﻮ‬‫ﻴﺮِ اﻟْﻤ‬‫ﻣ‬‫ ا‬‫ﺔ‬‫ﻳ‬‫ ﺑِﻮِﻻ‬‫ﻪ‬‫ﺘ‬‫ﻤ‬‫ﻌ‬‫ ﻧ‬‫ﺎم‬‫ ﺗَـﻤ‬‫ و‬‫ﻪ‬‫ﻨ‬‫ دِﻳ‬‫ﺎل‬‫ﻤ‬‫ ﻛ‬‫ﻞ‬‫ﻌ‬‫ اﻟﱠﺬِي ﺟ‬‫ﻪ‬‫ﺪُ ﻟ‬‫ﻤ‬‫ﻟْﺤ‬‫ا‬.

“All praise is due to Allah, the One who put the perfection of His religion and the completion of His favor
in the Wilayah of Amir al-Mu’minin ‘Ali ibn Abi Talib (as).”5

4. Also: From Musa ibn Isma’il ibn Musa ibn Ja’far, from his father, from his fathers (as) who said: The
Holy Prophet (S) said: Calling on the sick who are from the Bani Hashim is obligatory, and paying them
a (courtesy) visit is a sunnah.6

5. In al-Da’aim: From Ja’far ibn Muhammad (as): When he was asked whether a sheep is to be
slaughtered while standing, he said: “It is not appropriate to do this. The sunnah is that it should be
slaughtered while laying facing towards the Qibla.”7

6. In Tuhf al-’Uqul: From al-Rid’a (as) who said: “We consider our promises to be like debts that we
owe, just as the Noble Prophet (S) did.”8

Note: This has also been narrated by al-Nuri in al-Mustadrak and by al-Tabarsi in al-Mishkat.9

7. In Majma’ al-Bayan: Whenever the Holy Prophet (S) heard thunder he would say:

‫ﺪِه‬‫ﻤ‬‫ﺪُ ﺑِﺤ‬‫ﻋ‬‫ اﻟﺮ‬‫ﺢ‬ِ‫ﺒ‬‫ﺴ‬‫ ﻳ‬‫ﻦ‬‫ﺎنَ ﻣ‬‫ﺤ‬‫ﺒ‬‫ﺳ‬.

“Praise be to the One whose Glory is declared by thunder.”10

8. Also: Salim ibn ‘Abdillah narrates from his father who said: Whenever the Holy Prophet (S) saw
thunderbolts he would say:

َ‫ﻚ‬‫ ذٌﻟ‬‫ﻞ‬‫ﻨَﺎ ﻗَﺒ‬‫ﺎﻓ‬‫ ﻋ‬‫ﺬَاﺑِﻚَ و‬‫ﻨَﺎ ﺑِﻌ‬‫ﻠ‬‫ ﺗُﻬ‬‫ ﻻ‬‫ﺒِﻚَ و‬‫ ﺗَﻘْـﺘُﻠْﻨَﺎ ﺑِﻐَﻀ‬‫ ﻻ‬‫ﻢ‬‫ﻟﻠﱞﻬ‬‫ا‬.

“O Allah! Do not kill us with Your wrath; and do not destroy us with Your punishment; and grant us
amnesty before that.”11

9. Also: Whenever the Ashab al-Ukhdud (Makers of the Pit) were mentioned in the presence of the
Noble Prophet (S), he would seek refuge with Allah from the severity of the chastisement 12

10. In al-Faqih: Whenever the yellow, red or black winds started blowing, the face of the Holy Prophet
(S) would change and become yellow, like that of a person who is terrified, until drops of rain fell from
the sky, then he would return to his former state and say: “It has come to you with mercy.”13

11. In the Amali of Shaykh Tusi: Whenever the Holy Prophet (S) saw a dark cloud, he left everything and
said: “O Allah! I seek protection with You from the evil that is in it.” And if it passed he would praise
Allah, and if it rained he would say: “O Allah! Make it a beneficial rain.”14

12. In al-Da’aim: From Abi ‘Abdillah Ja’far ibn Muhammad (as): Whenever there was a solar or lunar
eclipse, the Noble Prophet (S) would say: “Run to your masjid.”15

13. Also: The sunnah is to pray in the masjid if they pray (the Salat al-Ayat) in congregation.16

14. In al-Bihar: In his narration from ‘Ali (as) who said: My best friend, the Prophet (S), never used to put
aside anything for the morrow, and Abu Bakr used to do this, and Umar ibn al-Khattab used to keep
ledgers and would hold the wealth from year to year. As for myself, I do as my best friend the Prophet
(S) did.

He said: “And ‘Ali used to give them (their share) every Friday ...”17

15. In al-Bihar: From the Holy Prophet (S): “We are the Ahl al-Bayt - Allah has removed from us all
indecencies, apparent and hidden.”18

16. Also: From him (S): “We are the Ahl al-Bayt - Allah has chosen the hereafter for us over this
(transient) world.”19

17. Tafsir al-Furat in his narration from Abi Ja’far (as) who said: Allah did not send any prophet but that
he said to his people: “Say, I do not ask of you any reward for it but love for my near relatives.”20

18. In al-Bihar: When the Prophet (S) would show someone special kindness and pray for his
forgiveness, that person would attain martyrdom.21
***

Note from the compiler: This marks the end of the book, by the Grace and Blessing of Allah. However,
the great ‘Allamah – may Allah grant him a high status – had included a section on the character and
moral traits of the Holy Prophet at the beginning of this book, because of its auspiciousness, so we have
put an addendum to this section at the end of book in following with the ‘Allamah’s practice and because
of its benefit, while ensuring that brevity is maintained.

1. al-Kafi 5:254
2. Qurb al-Isnad: 44
3. al-Ihtijaj 1:211
4. Bihar al-Anwar 16:341
5. Ibid., 98:321
6. Ibid., 96:234
7. Da`aim al-Islam 2:179
8. Tuhf al-’Uqul: 446
9. al-Mustadrak 8:458, Mishkat al-Anwar: 173
10. Majma’ al-Bayan 6:283
11. Ibid.
12. Majma’ al-Bayan 10:465
13. Man La Yahdhuruhu al-Faqih 1:547
14. Amali al-Tusi 1:128
15. Da`aim al-Islam 1:200
16. Ibid., 1:202
17. Bihar al-Anwar 100:60, al-Gharat 1:47
18. Bihar al-Anwar 23:116
19. Ibid.
20. Tafsir Furat al-Kufi: 139, Bihar al-Anwar 23:248
21. Bihar al-Anwar 82:148

Addendum to Chapter 1: On his Character and

Moral Traits

1. In al-Bihar, from Riyad’ al-Jinan of Fad’lillah ibn Mahmud al-Farsi: From Jabir ibn ‘Abdillah, who said:
I asked the Noble Prophet (S): “What was the first thing that Allah (SwT) created?” He (S) replied: “The
light of your prophet O Jabir! He created it and then from it He created all that is good.”1

2. Also: From Jabir who said: The Holy Prophet (S) said: “The first thing that Allah created was my
light.”2

3. In Basair al-Darajat: From Bishr ibn Abi ‘Uqbah from Abi Ja’far and Abi ‘Abdillah (as) who said:
“Verily Allah created Muhammad (as) from a jewel under the Exalted Throne.”3

4. In Tafsir al-Furat: From ‘Abdillah ibn ‘Abbas in a hadith from the Holy Prophet (S), who said: “He
(SwT) created me and my progeny of a clay from which nothing else has ever been created other than
us, and we were the first of His creation.”4

5. In al-Kafi: In his narration from Ishaq ibn Ghalib from Abi ‘Abdillah (as), in one of his sermons in which
he mentions the condition of the Noble Prophet (S) and the Imams (as), and their attributes:

“And our Lord did not, out of His kindness, benevolence and compassion, let their sins and evil actions
prevent Him from choosing for them His most beloved and Holy Prophet, Muhammad ibn ‘Abdillah (as) -
who was born in a respected family, had a noble lineage without any flaw in his nobility, and had an
ancestry that was not mixed (with disbelievers). His attributes were not unknown to the learned. The
prophets had given the glad tidings of his arrival in their books, the scholars had spoken of his great
attributes, and the philosophers had contemplated on his excellent traits. He was well-mannered and
pure - never low-minded; a Hashimi who could not be equaled, and whose greatness could not be
rivaled. His disposition was bashful and his nature was generous.

He was marked by the dignity of prophethood and its traits, and characterized by the attributes of
prophethood and its inspirations. Until the divine ordinances were realized and the groundwork was
prepared for his arrival. All the nations after them were given glad tidings (of his coming) by those that
preceded them. He passed from father to father, loin to loin, without ever being mixed with the impurity
of fornication, and he was never contaminated by an impure union from the time of Adam (as) to his
father ‘Abdullah. He was from the best clan, the noblest tribe, the most distinguished family, the most
protected womb and (was raised in) the most secure lap. Allah chose him, preferred him and selected
him, and gave him the keys of knowledge and the fountains of wisdom ...”5

6. In al-Ihtijaj: From Musa ibn Ja’far, from his father, from his fathers, from Husayn ibn ‘Ali, from ‘Ali ibn
Abi Talib (as) in a hadith: When Muhammad (S) came out from the womb of his mother, he placed his
left hand on the ground and raised his right hand to the sky while his lips moved as he pronounced the
tawhid (declaring that there is only one God) ...6

7. In al-Bihar: From Abi al-Hasan al-Bakri in al-Anwar, from Aminah (as) mother of the Holy Prophet
(S) - in a hadith - she said: “And when he came forth from the womb, he fell in prostration facing
towards the Ka’bah and then raised his hands towards the sky just as one implores his Lord ...”7

8. In Ikmal al-Din: In his narration from Aban ibn ‘Uthman, attributing it to a hadith from Aminah bint
Wahab al-Zuhri (as) that she said: “When I was pregnant with the Noble Prophet (S), I did not feel that I
was pregnant, and I did not suffer what women normally suffer from the burden of pregnancy ...”8

9. Also: The Prophet (S) grew up in a day as others would grow up in a week and he grew in a week as
others would grow in a month.9
Note: This has also been narrated from Halima, the wet nurse of the Holy Prophet (S).10

10. In al-Manaqib: The moon used to cause his cradle to move when he was an infant.11

11. In al-Bihar: From al-Waqidi: They used to hear sounds of praise, glorification and extolment of Allah
from his cradle.12

12. In Majma’ al-Bayan: He (S) was born circumcised.13

Note: This has also been narrated in al-Manaqib, al-’Uyun, al-Khisal, al-’Ilal and in al-Bihar.14

13. In al-Bihar: Halimah said: “Never did I take him out in the sun but that there was a small cloud giving
him shade and never did I take him out in the rain but that there was a small cloud sheltering him from
the rain.”15

14. In al-Ihtijaj: From Musa ibn Ja’far, from his fathers, from ‘Ali (as) in a hadith: The clouds gave him
shade from the day he was born to the day he passed away, whether he was traveling or not ... He was
granted wisdom and understanding as a child while living amongst idolaters and followers of Shaitan. He
never inclined towards (their) idols – ever. He never celebrated any of their festivals and no falsehood
was ever seen from him...16

15. In al-Manaqib: From Abi Talib, who said: “I have never seen any falsehood from him (S), nor any act
of Jahiliyya. I have never seen him laughing when others laughed (needlessly), or joining the children in
their games or paying attention to them. He preferred to be alone and (was always) humble.”17

16. In al-Bihar: Halimah said: “I never looked at the face of the Prophet (S) while he was asleep but that
I saw his eyes open as though he was laughing, and neither heat nor cold ever caused him any
harm.”18

17. In Nahj al-Balaghah from ‘Ali (as): From the time of his weaning, Allah had put a mighty angel from
among His angels with him, to take him along the path of nobility and excellence of character in his night
and day, while I used to follow him, like a young camel following the footprints of its mother. Every day
he would show me a sign of his noble traits and tell me to adopt it. Every year he used to go in seclusion
to Hira’, where I saw him but no one else saw him ... And I heard the moan of Shaitan when the
revelation descended upon him (S). I said: “O prophet of Allah! What is this moan?” He replied: “This is
the Shaitan. He has lost all hope of being worshipped. (O ‘Ali) You hear what I hear and see what I see,
except that you are not a prophet ...”19

18. In al-Bihar: From ‘Abd al-Hamid ibn Abi al-Hadid from Abi Ja’far Muhammad ibn ‘Ali al-Baqir (as) in
his explanation of the ayah:

 ‫ﺪًا‬‫ﺻ‬‫ ر‬‫ﻪ‬‫ ﺧَﻠْﻔ‬‫ﻦ‬‫ﻣ‬‫ و‬‫ﻪ‬‫ﺪَﻳ‬‫ ﻳ‬‫ﻦ‬‫ﻴ‬‫ ﺑ‬‫ﻦ‬‫ﻠُﻚُ ﻣ‬‫ﺴ‬‫ ﻳ‬‫ﻧﱠﻪ‬‫ﻮلٍ ﻓَﺎ‬‫ﺳ‬‫ ر‬‫ﻦ‬‫ ﻣ‬‫ﺗَــﻀ‬‫ ار‬‫ﻦ‬‫ ﻣ‬‫ﻻ‬‫ ا‬
“Except to him whom He chooses as a messenger; for surely He makes a guard to march before
him and after him.” (Surat al-Jinn: 27)

He (as) said: Allah assigns to His prophets angels who protect their actions (from error) and help them in
propagating the Divine Message and to Muhammad (S) was assigned a great angel, from when he was
a suckling child, who guided him towards goodness and a noble character and prevented him from evil
and bad traits.20

19. In ‘Ilal al-Sharai’: In his narration from Ibn al-Mughirah, from the one who mentioned it, from Abi
‘Abdillah (as) who said: Zulaykha sought permission from Yusuf (as) ... He said to her: “O Zulaykha!
What has made you this way (towards me)?” She said: “The beauty of your face O Yusuf!” He (as) said:
“Then what (would your state be) if you saw the prophet called Muhammad, who will come in the later
ages and will be more handsome than me and have a better character and be more generous than
me?”21

Note: This has also been narrated in ‘Uddat al-Da’i22

20. In al-Manaqib: He (S) said: “Yusuf was more handsome than me but I am more amiable.”23

21. In Mahajjat al-Bayd’a: He (S) had a proportionate and firm body and had become a little stout in the
final years, but he remained muscular - as though the years had not taken a toll on him in the least.24

22. In al-Khisal: In his narration from ‘Abdillah ibn ‘Abbas in a hadith from ‘Ali (as), in his reply to a Jew
from the leaders of the Jews: He had the seal of prophethood between his shoulders which consisted of
two written lines, the first being: ‘There is no god but Allah‘, and the second was: ‘Muhammad is the
Messenger of Allah’ ...25

23. In al-Manaqib: There was a seal of prophethood between his shoulders, (and) whenever he would
reveal it; its brightness would outshine the light of the sun. In it was written: “There is no god but Allah,
alone, having no partner. Go wherever you wish for surely you are supported (by Allah).”26

24. In Mahajjat al-Bayd’a: He (S) had broad shoulders and there was a seal of prophethood between his
shoulders - a little closer to the right shoulder (than the left). In it was a black nevus, with a tinge of
yellow, which had a line of hair around it...27

25. In al-Kafi: In his narration from Abi Basir from Abi Ja’far (as) in a hadith: On him was a nevus which
had the color like that of dark, blackish silk.28

26. In al-Bihar: From Jabir ibn Samarah who said: The seal of prophethood which was between the Holy
Prophet’s (S) shoulders was the size of a pigeon egg.29

27. In al-’Uyun: From al-Tamimi, from al-Rid’a, from his fathers from ‘Ali (as): I have not seen anyone
with broader shoulders than the Prophet of Allah (S).30
28. In Mahajjat al-Bayd’a: He (S) had the most handsome neck from among the servants of Allah, it was
neither too long nor too short.31

29. In Amali of Shaykh Tusi: In his narration from Muhammad ibn ‘Isa al-Mu’idi who said: Our master,
‘Ali ibn Musa, narrated to us from his fathers from ‘Ali (as), who said in a hadith: There was roundness in
his (S) face ...32

Note: Majlisi also narrates this in al-Bihar from Ibrahim al-Thaqafi in his book al-Gharat.33

30. In al-Bihar: From al-Kazruni in a hadith from ‘Ali (as): There was a mole on his lower lip ...34

Note: ‘Ayyashi has also narrated this in his Tafsir from Safwan al-Jammal from Abi ‘Abdillah (as).35

31. Also: From al-Kazruni from ‘Ali (as) in a hadith: He had black eyes.36

32. Also: Jabir ibn Samarah was asked: “Were there any white hairs on the head of the Noble Prophet
(S)?” He said: “There were no white hairs on his head except in the middle of his head, and these too,
would be hidden when he applied oil to his hair.”37

33. In Mahajjat al-Bayd’a: He (S) had some creases on his belly, one of which would be covered by his
loincloth while two others would show.38

34. In Kashf al-Ghummah: From Manaqib al-Kharazmi in a hadith from ‘Ali (as) who said: The Holy
Prophet (S) had grandeur and awe.39

35. In al-Manaqib: He (S) was exalted and awe-inspiring.40

Note: More than one narrator has narrated this.41

36. In al-Ihtijaj: From Musa ibn Ja’far, from his fathers, from ‘Ali (as) in a hadith in response to a
question asked by a Jew (he said): When he sat down, a light shined from his right and from his left,
such that the people would see it ...42

Note: This has also been narrated in al-Manaqib.43

37. In al-Kafi: In his narration from Isma’il ibn ‘Ammar, from Abi ‘Abdillah (as) who said: When the Holy
Prophet (S) was seen on a dark night, he would be seen with a light so bright, that he looked like a piece
of the moon.44

Note: This has also been narrated in al-Makarim, al-Manaqib and Majma’ al-Bayan.45

38. In al-Bihar: From Abi al-Hasan al-Bakri: It was the norm that whenever the Noble Prophet (S)
wanted to visit a community, he was preceded by a light which entered their homes.46

39. In al-Makarim: From Ibn ‘Umar who said: I have not seen anyone more generous, more helpful,
more courageous or more humble than the Prophet (S).47

40. In al-Kafi: In his narration from Salim ibn Abi Hafsah from Abi Ja’far (as) who said: There were three
qualities in the Holy Prophet (S) that were not there in anyone else: He did not have a shadow, he would
not pass by a place but that for the next two or three days whoever passed by there would know that he
had come through there because of the scent of his fragrant sweat, and he would not pass by a stone or
a tree but that it would prostrate to him.48

Note: Tabarsi has narrated this in al-Makarim.49

41. In al-Makarim: He (S) would be recognized on a dark night, before being seen, by his fragrance; and
it would be said: “This is the Holy Prophet (S).”50

42. In al-Bihar: From Jabir who said: Ishaq ibn Rahawayh mentioned that this was his (S) (natural)
scent, without having applied any perfume.51

43. In al-Manaqib: He (S) would (gargle and) spit in the pot and they would find that it smelt sweeter
than musk.52

44. In al-Makarim: The Noble Prophet (S) said: Whoever wants to smell my scent should smell the red
rose.53

45. In Majmu’at Warram: From Anas ibn Malik and from Sulaym who said: The Holy Prophet (S) came to
(visit) us and when he took his midday nap, my mother came with a bottle and started collecting his
sweat in it. Suddenly, the Prophet (S) woke up and asked: “O Umm Salamah! What are you doing?”
She said: “This is your sweat that we mix in our perfume, and it is the best of perfumes.” He (S) said:
“You are right.”54

46. In al-Manaqib: Whenever he walked with someone, he would look taller than that person, even if the
person was tall.55

Note: Tabarsi narrates this in al-Majma’.56

47. In al-Bihar: From Abi al-Hasan al-Bakri in the book al-Anwar: When he (S) wore clothes that were
short, they would become long and when he wore clothes that were long, they would become short (and
fit him perfectly), as though they was tailored specifically for him.57

48. In al-Manaqib: When he walked on earth that was soft his footprints would not be seen and when he
walked on solid ground his footprints were clearly seen.58

49. In Majma’ al-Bayan: His (S) eyes would sleep but his heart would not sleep.59

50. In al-Manaqib: No bird would fly over him (S).60

51. Also: No fly would sit on him and no insect, poisonous or otherwise, would come close to him.61

Note: The first part has also been narrated in Majma’ al-Bayan.62

52. Also: He (S) would view what was behind him just as he viewed what was in front of him, and he
would see the person behind him just as he saw the one in front of him.63

Note: This has been narrated in Basa’ir al-Darajat from Abi Ja’far (as).64

53. Also: He (S) listened in his sleep just as he would listen when he was awake.65

54. Also: No foul smell was ever sensed from him from the time he (S) was created.66

Note: This has also been narrated from Halimah in al-Bihar.67

55. Also: He never had a wet dream – ever.68

56. Also: Whatever animal the Holy Prophet (S) rode would never grow old and would remain in the
same state.69

57. In al-Bihar from al-Tadhkirah: People would seek remedies and cures from him (S).70

58. In al-Manaqib: Nobody could match the strength of the Noble Prophet (S).71

59. In Tafsir al-’Ayyashi: In his narration from Sulayman ibn Khalid who said: I asked Abi ‘Abdillah (as)
about what people were saying of ‘Ali (as): ‘If he had a right (to the khilafa) then what prevented him
from standing up for his rights?’ He (as) said: “Allah did not make it compulsory (on anyone) to stand up
alone except the Prophet (S), He (SwT) said:

 ‫ﻴﻦ‬‫ﻨ‬‫ﻣ‬‫ﻮ‬‫ِضِ اﻟْﻤ‬‫ﺮ‬‫ﺣ‬‫ﻚَ و‬‫ ﻧَﻔْﺴ‬‫ﻻ‬‫ ا‬‫ﻠﱠﻒ‬ُ‫ ﺗ‬‫ ﻻ‬‫ﻪ‬‫ اﻟ‬‫ﺒِﻴﻞ‬‫ ﺳ‬‫ ﻓ‬‫ﻞ‬‫ﻓَﻘَﺎﺗ‬... 

“Fight in the way of Allah, this is not made obligatory for you except in relation to yourself, and
rouse the believers ...” (Surat al-Nisa (4): 84)
so this does not apply to anyone but the Holy Prophet. And He said for other than him:

 ... ‫ﺔ‬‫ﯩ‬‫ ﻓ‬َ‫ﻟ‬‫ا ا‬‫ِﺰ‬‫ﻴ‬‫ﺘَﺤ‬‫ ﻣ‬‫و‬‫ﺘَﺎلٍ ا‬‫ﻘ‬‫ِﻓًﺎ ﻟ‬‫ﺮ‬‫ﺘَﺤ‬‫ ﻣ‬‫ﻻ‬‫ ا‬

“...Unless he turns aside as a stratagem of war or withdraws to a company ...” (Surat al-Anfal (8):
16)

And at that time there was no company that was willing to help him (‘Ali (as)) in his case.72
Note: This has also been narrated in al-Kafi and al-Bihar.73

60. In al-Manaqib: There was nobody more learned than him (S) on the face of the earth.74

61. Also: Whenever the divine revelation would descend on him (S), he would be burdened by it and the
color of his face would change and his head would bow down.75

62. In Ikmal al-Din: In his narration from ‘Amr ibn Thabit who said: I asked al-Sadiq (as) about the
fainting spell that would come upon the Holy Prophet (S): “Was it when Jibra’il descended?” He (as)
said: “No. Verily Jibra’il would never come before the Noble Prophet (S) until he had sought permission
to do so and when he came to the Prophet he would sit in front of him as a slave sits; rather this (fainting
spell) would come upon him when he was addressed directly by Allah (SwT) without any
intermediary.”76

Note: This has also been narrated in al-Tawhid, al-I’tiqadat and al-’Ilal with another chain of
narrators.77

63. In Amali al-Tusi: In his narration from Hashim ibn Salim from Abi ‘Abdillah (as), he said: Some
companions asked: “Is it true that the Holy Prophet (S) used to say: ‘Jibra’il said to me ...’ or ‘Here is
Jibra’il telling me ...’ and then at other times he would faint?” Abu ‘Abdillah (as) said: “When there was a
revelation from Allah that came to him where Jibra’il was not present, this (fainting spell) would befall him
because of the weight of the direct revelation from Allah. And if Jibra’il was present as an intermediary,
this would not befall him, and this is when he (S) would say: ‘Jibra’il told me ...’ and ‘This is Jibra’il ...’”78

64. In al-Manaqib: It is narrated that whenever a revelation descended upon him (S), a sound like the
sound of bees could be heard from him. And when the revelation descended upon him on a very cold
day, once it had finished, his forehead would be dripping with sweat.79

65. Also: Jibra’il descended on the Prophet (S) sixty thousand times.80

66. In Irshad al-Qulub of al-Daylami: He (S) said: “Jibra’il would come and show me the Qur’an once
every year, and this year he showed it to me twice ...”81

67. In al-Kafi: In his narration from Mufad’d’al ibn ‘Umar from Abi ‘Abdillah (as), he said: I asked him
regarding the knowledge of the Imam about what is taking place in the corners of the earth while he is in
his home and is veiled (from what is happening). He (as) said: “O Mufadhdhal! Verily Allah (SwT) placed
five spirits in the Holy Prophet (S), the spirit of life with which he moved and grew, the spirit of strength
by which he worked and struggled, the spirit of desire by which he ate and drank and came to the
women who were legitimate for him, the spirit of faith by which he believed and did justice, and the Holy
Spirit with which he bore the (responsibility of) prophethood. When the Noble Prophet (S) passed away,
the Holy Spirit passed on to the Imam. And the Holy Spirit does not sleep or become negligent, or act
unnecessarily or for amusement. The other four spirits sleep, become negligent, and act unnecessarily
and for amusement. It is by the Holy Spirit that the events (transpiring in far off places) can be seen.”82

Note: This has also been narrated by al-Kulayni with another chain of narrators and by al-Saffar in
Basa’ir al-Darajat, and al-Mufid in al-Ikhtisas and by other narrators.83

68. Also: In his narration from Abi Basir who said: I asked Aba ‘Abdillah about the words of Allah (SwT):

 ُ‫ﺎن‬‫ﻳـﻤ‬‫ اﻻ‬‫ﻻ‬‫ و‬‫ﺘَﺎب‬ْ‫ﺎ اﻟ‬‫ ﺗَﺪْرِي ﻣ‬‫ﻨْﺖ‬‫ﺎ ﻛ‬‫ﺮِﻧَﺎ ﻣ‬‫ﻣ‬‫ ا‬‫ﻦ‬‫ﺎ ﻣ‬‫وﺣ‬‫ﻚَ ر‬‫ﻟَﻴ‬‫ﻨَﺎ ا‬‫ﻴ‬‫ﺣ‬‫و‬‫ﻚَ ا‬‫ﺬٌﻟ‬‫ﻛ‬‫و‬... 

“And thus did we reveal to you a spirit by our command. You did not know what the book was
nor what the faith was ...” (Surat al-Shura (42): 52)

He (as) said: “It is a creation from the creations of Allah (SwT), greater than Jibra’il and Mika’eel. It was
with the Prophet of Allah (S), informing him and supporting him - and it is with the Imams after him.”84

Note: al-Kashshi has mentioned this in his Rijal, from ‘Abdillah ibn Tawus from al-Rid’a (as), as has al-
Qummi in his Tafsir and al-Saffar in Basa’ir al-Darajat.85

69. Also: In his narration from Abi Basir from Abi ‘Abdillah (as): It (the Holy Spirit) was with none (of the
prophets) in the past other than Muhammad (S).86

70. In al-Kafi: In his narration from Abi Basir from Abi ‘Abdillah (as) who said: When the Noble Prophet
(S) was taken up to the heavens87, Jibra’il accompanied him up to a point and then stayed behind, so
he (S) said to him: “O Jibra’il! Are you leaving me in this state?” He replied: “Go ahead, for by Allah you
have entered a place that no man has ever entered and nobody has traversed it before you.”88

71. In al-Bihar: From the book al-Muhtadhar by al-Hasan ibn Sulayman: From Salman al-Farsi (ra), in
a lengthy hadith: (Jibra’il said,) “By He who sent you with the truth as a prophet, surely this path has not
been traversed by any prophet nor by any angel.”89

72. In Sahifat al-Rid’a: From al-Rid’a, from his fathers, from ‘Ali (as), in a hadith from the Holy Prophet
(S) who said: I rode on it [al-Buraq] until I came to the veil which was before the most Merciful (SwT)
...90

73. In al-Tawhid: In his narration from Muhammad ibn al-Fudhayl who said: I asked Aba al-Hasan (as):
“Did the Noble Prophet (S) see his Lord?” He replied: “Yes, he saw Him with his heart. Have you not
heard that Allah said:

 ‫أى‬‫ﺎ ر‬‫ ﻣ‬‫اد‬‫ اﻟْﻔُﻮ‬‫ﺬَب‬‫ﺎ ﻛ‬‫ ﻣ‬

“The heart was not untrue in (making him see) what he saw.”91
This means that he did not see Him with his eyes but saw Him with his heart.”92

74. In Tafsir al-Qummi: In his narration from Isma’il a-Ju’fi from Abi Ja’far (as), in a hadith from the Holy
Prophet (S) (who said): “Then I saw my Lord and the only thing that was between Him and me was His
Majesty ...”93

75. In al-Bihar: From the Holy Prophet (S) (who said): “I have had time with Allah that no angel, no
prophet and no servant whose heart has been filled with faith by Allah, has had.”94

76. In Kashf al-Yaqin: In the hadith of Me’raj from the Noble Prophet (S) (who said): “When I arrived at
the seventh heaven, all the angels who were accompanying me left me, as well as Jibra’il and the elite
from among the angels, and I reached the veils of my Lord. I entered through seventy thousand veils,
and between every two veils were the veils of Respect, Power, Nobility, Dignity, Magnificence, Grandeur,
Light, Darkness and Splendor, until I came to the veil of Majesty where I whispered to my Lord the
Almighty and stood before Him ...”95

77. In al-Kafi: In his narration from Mu’awiyah ibn ‘Ammar from Abi ‘Abdillah (as), in a narration from the
Holy Prophet (S) (who said): “There is no day and no night but that I receive a gift from Allah in it ...”96

78. In al-Kafi: In his narration from Harun ibn al-Jahm, from one of the companions of Abi ‘Abdillah (as)
who said: I heard Aba ‘Abdillah (as) saying: Verily ‘Isa ibn Maryam was given two letters which he
worked with, and Musa was given four letters, and Ibrahim was given eight, and Nuh was given fifteen,
and Adam was given twenty five letters, and verily Allah (SwT) gathered all of these for Muhammad (S).
Indeed the Greatest Name of Allah (Ism al-A’dham) has seventy-three letters of which He gave
Muhammad (S) seventy-two letters and veiled (only) one letter from him.97

Note: This has been narrated in Tafsir al-’Ayyashi and Basa’ir al-Darajat.98

79. In Safinat al-Bihar: al-Qadhi says in al-Shifa: It is narrated that when he (S) was wounded in the
battle of Uhud, his companions were very much troubled by it and they said: “Why don’t you pray to
Allah against them.” He said: “I was not sent to curse, but rather I was sent as an inviter and a mercy. O
Allah! Guide my community for surely they know not.”99

80. In al-Majma’: His (S) state would change when it (the revelation) descended and he would sweat.
And if he was riding, his mount would kneel down and would not be able to walk.100

81. In al-Bihar: Quoting from Kanz al-Karajiki: Narrated from Halima al-Sa’diyyah who said: When the
Holy Prophet (S) was one year old, he spoke such beautiful words, the likes of which I have never heard
before. I heard him say: “O Holiest one! O Holiest one! The eyes have slept while the Most Merciful
neither gets tired nor (does He) sleep.”

At one time a woman gave me some dates from charity and I gave them to him (S) to eat – and he was
three years old at this time – but he returned them to me and said: “O mother! Do not eat from charity for
your blessing is great and much is your good. And verily I do not eat from charity.” She said: “By Allah I
never accepted it (charity) after this.”101

1. Ibid., 15:24
2. Ibid.
3. Basair al-Darajat: 14
4. Tafsir Furat al-Kufi: 110, Bihar al-Anwar 16:375
5. al-Kafi 1:444
6. al-Ihtijaj: 223
7. Bihar al-Anwar 15:326
8. Kamal al-Din: 196
9. Ibid., 197
10. Bihar al-Anwar 15:376
11. Manaqib Ale Abi Talib 1:126
12. Bihar al-Anwar 15:293
13. Majma’ al-Bayan 2:481, Surat Ale ‘Imran (3)
14. Manaqib Ale Abi Talib 1:23, Bihar al-Anwar 17:299
15. Bihar al-Anwar 15:341
16. al-Ihtijaj: 219,223
17. Manaqib Ale Abi Talib 1:37
18. Bihar al-Anwar 15:341
19. Nahj al-Balagha Sermon 192
20. Bihar al-Anwar 15:361
21. ‘Ilal al-Sharai’: 55
22. ‘Uddat al-Da’i: 164
23. Manaqib Ale Abi Talib 1:218
24. al-Mahajjat al-Bayd’a 4:157
25. al-Khisal: 599
26. Manaqib Ale Abi Talib 1:124
27. al-Mahajjat al-Bayd’a 4:156
28. al-Kafi 8:249
29. Bihar al-Anwar 16:190
30. ‘Uyun Akhbar al-Rid’a 2:62
31. al-Mahajjat al-Bayd’a 4:155
32. Amali al-Tusi 1:351
33. Bihar al-Anwar 16:194
34. Ibid., 16:186
35. Tafsir al-’Ayyashi 1:203, Surat Ale ‘Imran (3)
36. Bihar al-Anwar 16:190
37. Ibid., 16:191
38. al-Mahajjat al-Bayd’a 4:156
39. Kashf al-Ghummah 1:348
40. Manaqib Ale Abi Talib 1:126
41. Bihar al-Anwar 16:179
42. al-Ihtijaj 1:218
43. Manaqib Ale Abi Talib 1:220
44. al-Kafi 1:446
45. Makarim al-Akhlaq: 23, Manaqib Ale Abi Talib 1:123, Majma’ al-Bayan 2:481
46. Bihar al-Anwar 16:27
47. Makarim al-Akhlaq: 18
48. al-Kafi 1:442
49. Makarim al-Akhlaq: 34
50. Ibid.
51. Bihar al-Anwar 16:192
52. Manaqib Ale Abi Talib 1:124
53. Makarim al-Akhlaq: 44
54. Majmu’at Warram: 23
55. Manaqib Ale Abi Talib 1:124
56. Majma’ al-Bayan 2:481, Surat Ale ‘Imran (3)
57. Bihar al-Anwar 16:28
58. Manaqib Ale Abi Talib 1:126
59. Majma’ al-Bayan 2:481, Surat Ale ‘Imran (3)
60. Manaqib Ale Abi Talib 1:124
61. Ibid., 1:126
62. Majma’ al-Bayan 2:481, Surat Ale ‘Imran (3)
63. Manaqib Ale Abi Talib 1:124
64. Basair al-Darajat: 420
65. Manaqib Ale Abi Talib 1:124
66. Ibid.
67. Bihar al-Anwar 15:347
68. Manaqib Ale Abi Talib 1:125
69. Ibid.
70. Bihar al-Anwar 16:401
71. Manaqib Ale Abi Talib 1:125
72. Tafsir al-’Ayyashi 1:261, Surat al-Nisa (4)
73. al-Kafi 8:274, Bihar al-Anwar 16:340
74. Manaqib Ale Abi Talib 1:124
75. Ibid., 1:43
76. Kamal al-Din wa Tamam al-Ni’mah: 85
77. ‘Ilal al-Sharai’: 7, Bihar al-Anwar 18:256 quoting from al-Tawhid and al-’Ilal
78. Bihar al-Anwar 18:268
79. Manaqib Ale Abi Talib 1:43
80. Ibid., 1:44
81. Irshad al-Qulub: 33
82. al-Kafi 1:272
83. Basa`ir al-Darajat: 454, al-Bihar quoting from al-Ikhtisas 17:106
84. al-Kafi 1:273
85. Rijal Kashshi: 604, Tafsir al-Qummi 2:279, Basa`ir al-Darajat: 455
86. al-Kafi 1:273
87. Referring to the Me’raj. (Tr.)
88. al-Kafi 1:442
89. Bihar al-Anwar 18:313
90. Sahifah al-Imam al-Rid’a: 65, Bihar al-Anwar 18:378
91. Surat al-Najm (53): 11
92. al-Tawhid: 116
93. Tafsir al-Qummi 2:243, Bihar al-Anwar 18:373
 94. Bihar al-Anwar 18:360
95. al-Yaqin: 157, Bihar al-Anwar 18:398
96. al-Kafi 8:49
97. Ibid., 1:230
98. Basa`ir al-Darajat: 228, Tafsir al-’Ayyashi 1:352
99. al-Shifa bi Ta’rif Huquq al-Mustafa: 105
100. Majma’ al-Bayan 10:378, Surat al-Muzammil (73)
101. Bihar al-Anwar 15:401

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