The Du`a al-Simāt ("Prayer of the Signs")

 traditionally transmitted through Imams

 Muhammad al-Bāqir ( d. c. 57/676) and Ja`far al-Ṣādiq (d. c. 148/765)

IN PROGRESS 2007-8

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Introduction and English translation Stephen Lambden  (rev. ) 2006.

        Imami Shī`ī sources have it that the around seven page Arabic  Du`ā' al-simāt "(Prayer of the Signs" = DS) was transmitted through or relayed from the persons of both the fifth Imam Muhammad al-Bāqir (d.126/743) and his son the sixth Imam Ja`far al-Ṣādiq (d. c. 148/765) though, as will be seen,  its transmission history is complicated.  It  probably came to be designated the دُعاء الِسمَات  Du`ā' al-simāt because of the implications of the Arabic word  سمة   = sima (pl.  سمَات simāt) which word can indicate an outward "sign", "mark" or "characteristic" and most likely refers to the "signs", "tokens" or evidences of the power of the الاسم الاَعْظَمِ ism al-a`zam, God's "Mightiest Name", which is specifically mentioned in the opening line and is powerfully indirectly evoked throughout this weighty devotional supplication. 

        The Du`ā' al-simāt  exists in several versions or recensions. In Imami piety and tradition it is implied that the text dates back beyond the time of the first Imam `Alī ibn Abī Ṭālib (d. 40/661) and his wife, the daughter of the Prophet Muhammad Fāṭimah (d. c. 11/633). These two foundational Shī`ī  figures are both said to have recited the Du`ā' al-simāt  though neither they nor the Prophet Muhammad or any of the twelver Imams  are, as far as I am aware, specifically said to have composed or originated it. The implications are that it is of pre-Islamic antiquity and the Islamo-biblically informed text clearly implies this at several points.  At times it seems that the Du`ā' al-simāt was a devotional vehicle for preserving aspects of Abrahamic-Jewish-Christian-Biblical piety in an Islamic devotional form. A tradition ascribed to the sixth Imam Ja`far al-Sadiq (d. c. 148/765) apparently has it that the powerful Du`ā' al-simāt  was taught to the prophet Moses for his overcoming of his enemies!  (refer note to the online text and translation; see bib.). Some of the pious among modern Shi`is apparently recite the Du`ā' al-simāt  daily because it is believed to confound the enemies of the ahl al-bayt, the Shi`i `people of the House', and lead to the fulfillment of legitimate world desires. 

        Believed to go back to the fifth or sixth Imams, the Shī`ī  transmision of the Du`a al-simāt is registered with various isnads (chains of transmission). They are associated with Abū Ja`far Muhammad Ibn Uthmān ibn Sa`īd al-`Amirī (d. 304 /916), the second of the four deputies or "gates" to the hidden, eschatological twelfth Imam Muhammad al-Mahdī (d. 260/874). As noted, the Du`ā' al-simāt in Imami tradition is believed to predate the Prophet Muhammad and  all of the twelver Imams tghough its transmission history is never spelled out for more than a few early Shīī generations spanning the 8th-10th centuries CE. The polymathic Shī`ī encyclopedist Muhammad Bāqir Majlisī (d. 1111 /1699-1700) registered a tradition about a version of the text of the Du`ā al-simāt (Prayer of the Signs) being uttered by Imam `Alī ibn Abī Ṭālib (d. 40/661) and  also associated its recitation with his wife Fāṭimah, daughter of the Prophet Muhammad (d. 632 CE). This perhaps hints at an early Imami Shī`ī adoption of the Du`ā' al-simāt and its legitimization by associating it with the first Imam `Ali who, as is well known,  came to be viewed by the pious as the fountainhead of all religious and other branches of knowledge. It would be fitting for him to have recited this important devotional text.

        The  authenticity of the Du`ā' al-simāt  seems at times to have been challenged, especially in the light of its Jewish scriptural allusions. Majlisī recorded a complaint expressed by the Shi`i masses regarding of the Du`ā' al-simāt addressed  to Ibn Sa`īd al-`Amirī (d. 304 /916), a key figure in debates about its veracity and transmission history. Many within the Shī`ī community imagined that they were confirming Jewish confusion in their devotional use of the Du`ā' al-simāt. al-`Amirī responded offering a ẓāhir  (concrete) and a bāṭin (deeper) resolution despite negative attitudes towards the Jews expressed by Jesus son of Mary and Muhammad!

        To summarize, al-`Amirī  held that when something related to "the Names of God and His laudation" (asmā' Allāh wa madā'iḥ) is defective in the possession of others, it can yet be saḥīḥ  ("sound") when transmitted through Shī`ī  channels or within custodianship. He also came to  spell out its isnad or transmission history going back from himself  through, among others,  the Kufan extremist client Abū `Abd-Allāh Mufaḍḍal ibn `Umar al-Ju`fi (d.170s/762-3?) who referred to the authority of Ja`far al-Ṣādiq in issues surrounding the Du`ā' al-simāt. Having given these transmission notes and other details in his Biḥār al-anwār, Majlisī himself expressed the following opinion,  "I say that this Du`ā' [al-simāt] stands among the supplications (al-da`wāt)  which are well-known among our [Shi`i] companions (aṣḥāb), exceedingly celebrated (ghayat al-ishtihār)! And this in all the ages and great cities (al-a`ṣār wa 'l-amṣār) [where] they were constantly utilizing it" (Majlisi, Bihar ² 87:96).

        The early Imami Shi`i discussion about the veracity of the Du`ā' al-simāt  and its eventual adoption  hints at an open attitude within emergent Imami Shi`ism towrads incorporating elements of pre-Islamic biblical scripture. The Du`a al-simāt  certainly has significant biblically informed passages --  a few of its  Islamo-biblical dimensions. will be summed up and pointed out in the translation and accompanying notes. The  Du`ā' al-simāt is in places rich in both Qur'anic and Islamo-biblical allusions and scriptural motifs. It exhibits some definite Abrahamic-Isra'iliyyāt-Islamo-biblical or intertextual dimensions looking back to the sacred writ of the ahl al-kitab in an era of Shi`i symbiosis.

         Arabic texts of the  Du`ā al-simāt are found in various Shi`i literatures. It is found, for example,  in the مصباح المتهجد  Misbāḥ al-Mutahijjad [al-Kabir] ("The [Greater] Lamp of the Nightly Vigil") of Shaykh Abu Ja`far Muhammad  ibn Ḥasan  al-Tūsī (d. 460/1067), the جمال الأسبوع   Jamāl al-usbū` fī [bi] kamāl al-`amal al-mashru` ("The  Beauty of the [Islamic] Week") of the Shī`ī theologian  Raḍī al-Dīn Ibn Tāwūs al-Ḥasani aI-`Alawī al-Hillī (d.  673/1274-5) (see Tehrani, Dhar`ia V 129 No. 534; GAL-S1:912 No.14; Kohlberg, 1992, p. 40 No. 22) and in the various devotional and related works of  Taqī al-Dīn al-Kaf`āmī (d.900/1494-5): see, for example, his Miṣbāḥ (Beirut, 1414/1994, pp. 560-564+ Beirut, 1425/2004, pp. 537-541) and his al-Balad al-amīn wa'l-dir` al-ḥaṣīn ("The Secure Land and the  Protective Armor") (Beirut, 1417/1997, pp. 134-140). The Du`a al-simāt  is traditionally recited in Shī`ī devotional circles  around the time of sunset especially during the last hour of Friday, the Islamic sacred day of the week. Fāṭimah, the daughter of the prophet Muhammad and wife of Imam `Alī (d. 40/661), is said to have recited it at  sunset or around this time. A hadith from Imam Ja`far  recorded in the Jamāl al-usbū`  of Ibn Tawus states that it is preferred that the Du`ā' al-simāt is recited after sunset on Friday, the Yawm al-jum`a or day of Gathering (Ibn Tāwūs,  Jamāl al-usbū`, 532-3 cited SDS:42; see also al-Kaf`āmī, al-Balad al-amīn, 134).

The fifth Imam Muhammad al-Bāqir (d.126/743) allegedly said of the  Du`a al-simāt :

  هذا من مكنون عميق العلم ومخزونه لمن يسأل الحاجة عند الله فادعوا به ولا تبدوه إلا لأهله 

"This [Du`a al-simāt] is of what is hidden in the depths of knowledge, something treasured up for whoever requests intercession from God. So supplicate with it and do not disclose it except unto his [Shī`ī] people."

He is also reckoned to have stated:

   لو حلفت أن في هذا الدعاء الاسم الأعظم لبررت 

"If you should  swear an oath to the effect that the Greatest Name (al-ism al-a`zam) [of God] is found in this prayer you would assuredly be vindicated".

 

It might be noted in conclusion here that the popularity of the Du`ā al-simāt was doubtless increased in the Muslim world as a result of its being included in the famous and much copied and printed literary compendium known as the Kashkūl or "Begging Bowl" of  the renowned Bahāʾ al-Dīn, Muḥammad ibn ʻIzz al-Dīn Ḥusayn ibn ʻAbd al-Ṣamad ibn Shams al-Dīn (953-1030 AH = 1547-1621 CE) best known as Bahā' al-Dīn al-`Āmilī or Shaykh Bahā'ī. That he included this marvelous Arabic supplication bears eloquent testimony to his cultured good taste. See Kashkūl li-Muḥammad Bahāʾ al-Dīn al-ʻĀmilī. Beirut : Dār al-Kitāb al-Lubnānī - Maktabat al-Madrasa, 1403/1983. pp. 579-581. 

 

ARABIC TEXT AND ENGLISH TRANSLATION

[I]

بسم الله الرحمن الرحيم

In the Name of Allah, the Merciful, the Compassionate.

اللَّهُمَّ إِنِّي أَسْأَلُكَ بِإِسْمِكَ العَظِيمِ الاَعْظَمِ الاَعَزِّ الاَجَلِّ الاَكْرَمِ الَّذِي إِذا دُعِيتَ بِهِ عَلى مَغالِقِ أَبْوابِ السَّمأِ لِلْفَتْحِ بِالرَّحْمَةِ انْفَتَحَتْ ، وَإِذا دُعِيتَ بِهِ عَلى مَضائِقِ أَبْوابِ الاَرْضِ لِلْفَرَجِ انْفَرَجَتْوَإِذا دُعِيتَ بِهِ عَلى مَضائِقِ أَبْوابِ الاَرْضِ لِلْفَرَجِ انْفَرَجَتْ وَإِذا دُعِيتَ بِهِ عَلى العُسْرِ لِلْيُسْرِ تيَسَّرَتْ وَإِذا دُعِيْتَ بِهِ عَلى الاَمْواتِ لِلْنُّشُورِ انْتَشَرَتْ وَإِذا دُعِيْتَ بِهِ عَلى كَشْفِ البَأْسأِ وَالضَّرَّأِ انْكَشَفَتْ

[1] I, verily, O my God! beseech Thee by Thy Mighty, Greatest, Mightiest Most Powerful, Most Glorious, Most Noble Name which, when  one supplicates thereby, that an opening be effected of the bolts of the gates of heaven (maghāliq abwāb al-samā') they would indeed be flung wide open through Thy Mercy! [2] And If Thou art supplicated thereby to rend asunder the narrow confines of the portals of the earth  (maḍā'iq abwāb al-arḍ) they would indeed be cleft asunder! [3] And If Thou art supplicated thereby regarding adversity (al-`usr) it would indeed be ameliorated and become insignificant (al-yusr)! [4] And If Thou art supplicated thereby regarding the resurrection of the dead (al-amwāt), they would indeed be resurrected (al-nushūr)! [5]   And If Thou art supplicated thereby regarding the removal of misery (al-bā'sā') and suffering (al-ḍarrā') such would indeed be removed!

َبِجَلالِ وَجْهِكَ الكَرِيمِ أَكْرَمِ الوُجُوهِ وَأَعَزِّ الوُجُوهِ الَّذِي عَنَتْ لَهُ الوُجُوهِ وَخَضَعَتْ لَهُ الرِّقابُ ، وَخَشَعَتْ لَهُ الاَصْواتِ وَوَجِلَتْ لَهُ القُلُوبِ مِنْ مَخافَتِكَ  .

[6] And [furthermore, should I supplicate Thee] through the Majesty of thy Noble Countenance (bi-jalāl wajhika al-karīm), supremely Beneficent before all faces, most Mighty before all faces, the very One before Whom all faces (al-wujuh) are submissive and before Whom necks (al-riqāb) are bowed in submission! [7]  Before Him are not all voices (al-aṣwāt) humbled [quieted]! For all hearts are terrified at Thy fearful dread (makhafatika).

     [II]

. وَبِقُوَّتِكَ الَّتِي تُمْسِكُ السَّمأَ أَنْ تَقَعَ عَلى الاَرْضِ إِلا بِإِذْنِكَ ، وَتُمْسِكُ السَّماواتِ وَالاَرْضِ أَنْ تَزُولا ، وَبِمَشِيَّتِكَ الَّتِي دانَ لَها العالَمُونَ ، وَبِكَلِمَتِكَ الَّتِي خَلَقْتَ بِها السَّماواتِ وَالاَرْضِ وَبِحِكْمَتِكَ الَّتِي صَنَعْتَ بِها العَجائِبَ ، وَخَلَقْتَ بِها الظُّلْمَةَ وَجَعَلْتَها لَيْلاً وَجَعَلْتَ اللَّيْلَ سَكَنا ، وَخَلَقْتَ بِها النُّورَ وَجَعَلْتَهُ نَهارا ، وَجَعَلْتَ النَّهارَ نُشُورا مُبْصِرا ، وَخَلَقْتَ بِها الشَّمْسَ وَجَعَلْتَ الشَّمْسَ ضِيأً ، وَخَلَقْتَ بِها القَمَرَ وَجَعَلْتَ القَمَرَ نُورا ، وَخَلَقْتَ بِها الكَواكِبَ وَجَعَلْتَها نُجُوما وَبُرُوجا وَمَصابِيحَ وَزِينَةً وَرُجُوما وَجَعَلْتَ لَها مَشارِقَ وَمَغارِبَ ، وَجَعَلْتَ لَها مَطالِعَ وَمَجارِي ، وَجَعَلْتَ لَها فُلْكا وَمَسابِحَ ، وَقَدَّرْتَها فِي السَّمأِ مَنازِلَ فَأَحْسَنْتَ تَقْدِيرَها ، وَصَوَّرْتَها فَأَحْسَنْتَ تَصْوِيرَها وَأَحْصَيْتَها بِأَسْمائِكَ إِحْصأً وَدَبَّرْتَها بِحِكْمَتِكَ تَدْبِيرا وَأَحْسَنْتَ تَدْبِيرَها ، وَسَخَرْتَها بِسُلْطانِ اللَّيْلِ وَسُلْطانِ النَّهارِ وَالسَّاعاتِ وَعَدَدِ السِّنِينَ وَالحِسابِ وَجَعَلْتَ رُؤْيَتَها لِجَمِيعِ النّاسِ مَرْأىً وَاحِدا ،

        [1] And [I supplicate Thee] through Thy Might (quwwat) on account of which  the Heaven (al-samā') itself is held back from falling down upon the earth (save, that is, it should do so with Thy consent) for it [thy Might]  hath firm hold  over the heavens and the earth lest they should deviate (cf. Q. 35:41). [2] And [I supplicate Thee]  through Thy  Will  (mashiyyat) before which all the worlds are brought to account.

        [3] And [I supplicate Thee]  through Thy  Word (kalimat) through which Thou did create the heavens and the earth!

       [4] And [I supplicate Thee]  through Thy  Wisdom (ḥikmat) by means of which Thou did fashion wonders (`ajā'ib).  [5] Through it Thou created darkness (al-ẓulmat) and made it to be Night (layl <sup>an</sup>). [6] And Thou made Night a [period of] repose (sakn <sup>an</sup>). [7] And through it Thou did create the Light (al-nur) and made it to be Daytime (nahār <sup>an</sup>). [8] And Thou did made the Daytime (nahār <sup>an</sup>) to be for rising up (nushūr <sup>an</sup>) (Q. 25:47) and for seeing (mubṣir <sup>an</sup>) (cf. Q. 17:12; 27:13,86).  [9] And thereby Thou created  the Sun (al-shams) and did make this Sun  to be  a splendid  Luminary (ḍiyā'). [11] And through it [thy Might] Thou didst create the Moon (al-qamar) and Thou [also] made this moon to be a Light (al-nūr <sup>an</sup>).  [12] And thereby also Thou did create the Stars (al-kawākib) and made them to be stars and constellations (nujūm wa burūj <sup>an</sup>),  guiding Lamps (maṣābīḥ), an adornment (zayna) [Q.37:6]  and a stoning missile (marjum <sup>an</sup>)(cf. Q. 67:5; 26:116). [13] For all these Thou didst create an East and a West and made for them are rising places (maṭāli`) and fixed resting places (majāriyā) [cf. Q. 31:29; 35:13; 36:38; 39:5]. [14] And Thou made for them [the celestial luminaries] an orbit [sky] (falak^an) [cf. Q. 21:33;31:40]  and a swimming motion (masābiḥ) [Q. 21:33; 36:40] and did determine for them way stations (manāzil)  in heaven (al-samā'). [15]  Wherefore did  Thou make fitting their appointed term (taqdīr) and their  created fom (sawwarat).  [16] And Thou  indeed rendered appropriate their formation (taṣwīr) and did calculate their number through Thy Name,  Calculator (al-aḥṣā'). [17] And Thou did  direct them through Thy Wisdom determinedly  (tadbīr ^an) [cf. Q. 10:3, 31;13:2; 32:5] and Thou made good their orderly arrangement (tadbir ^an).  [18] And Thou did control  these [celestial] realities through the governance of the Night (sulṭān al-layl) and the governance of the Day (sulṭān al-nahār) and through the hours (al-sa`āt) [which pass] for reckoning, the passing of years, and for enumeration (al-ḥisāb).  [19] And Thou made the vision (rū`yat) of them for all humanity, a single experience.

[III]  

  وَأَسْأَلُكَ اللَّهُمَّ بِمَجْدِكَ الَّذِي كَلَّمْتَ بِهِ عَبْدِكَ وَرَسُولِكَ مُوسى بْنَ عُمْرانَ عَلَيْهِ السَّلامُ فِي المُقَدَّسِينَ فَوْقَ حساسِ الكَرُوبِين فَوْقَ غَمائِمِ النُّورِ فَوْقَ تابُوتِ الشَّهادَةِ فِي عَمُودِ النَّارِ وَفِي طُورِ سَيْنأَ ، وَفِي جَبَلِ حُورِيثَ فِي الوادِي المُقَدَّسِ فِي البُقْعَةِ المُبارَكَةِ مِنْ جانِبِ الطُّورِ الاَيْمَنِ مِنَ الشَّجَرَةِ ، وَفِي أَرْضِ مِصْرَ بِتِسْعِ آياتٍ بَيِّناتٍ ، وَيَوْمَ فَرَّقْتَ لِبَنِي إِسْرائِيلَ البَحْرَ وَفِي المُنْبِجِساتِ الَّتِي صَنَعْتَ بِها العَجائِبَ فِي بَحْرِ سُوفٍ ، وَعَقَدْتَ مأَ البَحْرِ فِي قَلْبِ الغَمْرِ كَالحِجارَةِ، وَجاوَزْتَ بِبَنِي إِسْرائِيلَ البَحْرَ ، وَتَمَّتْ كَلِمَتُكَ الحُسْنى عَلَيْهِمْ بِما صَبَرُوا وَأَوْرَثْتَهُمْ مَشارِقَ الاَرْضِ وَمَغارِبِها الَّتِي بارَكْتَ فِيها لِلْعالَمِينَ وَأَغْرَقْتَ فِرْعَوْنَ وَجُنُودَهُ وَمَراكِبَهُ فِي اليَمِّ . وَبِاسْمِكَ العَظِيمِ الاَعْظَمِ الاَعَزِّ الاَجَلِّ الاَكْرَم

        [1] And I beseech Thee, O my God! by Thy Glory (majd)  through which Thou did converse with Thy servant and Thy messenger Moses  son of `Imrān (Amram) in the sanctified [Sinaitic] regions (al-muqaddisīn) beyond the ken of the cherubim (al-karūbiyyīn), above the clouds of Light beyond the Ark of the Testimony  (al-tābūt al-shahāda)  within the Pillar of Fire (`amūd al-nār) [2]  and in Mount Sinai (ṭūr sīnā') and Mount Horeb (jabal al-hūrīb)  in the sanctified Vale (al-wādī al-muqaddas), in the Blessed Spot (al-buq'at al-mubāraka) in  the direction of the Mount (al-tūr)  situated at the right-hand side of the [Sinaitic] Tree [Bush] (al-shajarat). [3] And [He  likewise communicated] in the land of Egypt through nine clear signs [Tablets] (āyāt bayyināt) [Q. 17:101a] [4] and [again]  on the day when Thou divided the [Red] Sea (al-baḥr)  for the children of Israel [Q. 2:50; 7:138; 10:90; 26:63] [5] and activated the gushing forth [of the springs] (al-munbajsāt) [from the rock. Q. 7:160].  [6] And  when Thou produced the wonders (al-`ajā'ib)  associated with a  tempestuous sea (fi baḥr sūf). [7] And [when] Thou held back the water of the sea at the midmost heart of the tempest (qalb al-ghamr), even as  rocks (al-ḥijārah)! [cf. Q. 2:24, 60,74; 7:10] [8] And Thou enabled the children of Israel to pass through the sea (al-baḥr) and thereby fulfilled Thy  fairest promise unto them [Q. 7:137-8; 10:190, cf. 2:240]  for they exhibited patience when Thou promised them the inheritance of the easts of the earth and the wests thereof (awrathtuhum mashāriq al-arḍ wa maghāribihā) [Q.  7:137a]  which Thou did bless for all the worlds [Q.  7:137b]  [9] And Thou did drown Pharaoh and his hosts and chariots (marākiba-hu) in the sea (al-yam) [Q. 28:40 cf. 10:99; 20:78] through Thy Mighty (`azīm), Greatest (al-a`ẓam), Most Powerful (al-a`zaz), Most Glorious (al-ajal) and Most Noble (al-akram)  Name.

[IV]  

ِ وَبِمَجْدِكَ الَّذِي تَجَلَّيْتَ بِهِ لِمُوسى كَلِيمِكَ عَلَيْهِ السَّلامُ فِي طُورِ سَيْنأَ ، وَلاِبْراهِيمَ عَلَيْهِ السَّلامُ خَلِيلِكَ مِنْ قَبْلُ فِي مَسْجِدِ الخِيْفِ ، وَلاِسْحاقَ صَفِيَّكَ عَلَيْهِ السَّلامُ فِي بِئْرِ شِيعٍ ، وَلِيَعْقُوبَ نَبِيِّكَ عَلَيْهِ السَّلامُ فِي بَيْتِ إِيْلٍ وَأَوْفَيْتَ لاِبْراهِيمَ عَلَيْهِ السَّلامُ بِمِيثاقِكَ ، وَلاِسْحاقَ بِحِلْفِكَ ، وَلِيَعْقُوبَ بِشَهادَتِكَ ، وَلِلْمُؤْمِنِينَ بِوَعْدِكَ وَلِلْدَّاعِينَ بِأَسْمائِكَ فَأَجَبْتَ ،

 ( Repeat line 1 here: ` I, verily, O my God! beseech Thee by Thy Mighty, Greatest, Mightiest Most Powerful, Most Glorious, Most Noble Name!)

[1] And I beseech Thee, O my God! by Thy Glory (majd)  through which Thou did divulge Thyself [Glory] (tajaliyyata) before  Moses, Thy Interlocutor (kalīm) - upon him be peace - on  Mount Sinai (fī ṭūr sīnā'). [2] And unto Abraham - upon him be peace - thy Friend (khalil) of aforetime in the Mosque of al-Khayf  [in Mina] [3] and [also] unto Isḥāq (Isaac) Thy chosen one (ṣafiyy) - upon him be peace - at Beersheba (Ar.  reading بِئْر  سبع  = bi'r al-sab` "Well of the Seven" = Heb.בְּאֵר שֶׁבַע  = "Well of the Seven [fold-Oath]", Gen 26:33, etc.) [or reading]  بِئْرِ شِيعٍ   (bi'r shiya`= "Well of  [Shī`ī] Partisans" ! [4] and unto Ya`qūb (Jacob) Thy prophet (nabī) - upon him be peace - in  Bethel ( بَيْتِ إِيْلٍ  bayt 'il = Bethel =  Heb. בֵּיתְאֵל  "the House of El = God). [5] And Thou fulfilled [Thy promise] unto Ibrāhīm (Abraham) - upon him be peace - in accordance with Thy covenant (bi-mithāqika) [6] and unto Isḥāq (Isaac) through Thy  sworn oath (bi-ḥilfika) [7] and unto Ya`qūb (Jacob) through Thy testimony (bi-shahādatika). [8] And, furthermore, unto the believers in accordance with Thy promise (bi-wa`dika) and the pious callers (al-dā`iyyīn) who cry our in accordance with Thy Names such that Thou do respond positively.  

[V]  

 وَبِمَجْدِكَ الَّذِي ظَهَرَ لِمُوسى بْنِ عُمْرانَ عَلَيْهِ السَّلامُ عَلى قُبَّةِ الرُّمّانِ وَبِآياتِكَ الَّتِي وَقَعَتْ عَلى أَرْضِ مِصْرَ بِمَجْدِ العِزَّةِ وَالغَلَبَةِ بِآياتٍ عَزِيزَةٍ وَبِسُلْطانِ القُوَّةِ ، وَبِعِزَّةِ القُدْرَةِ ، وَبِشَأْنِ الكَلِمَةِ التَّامَّةِ ، وَبِكَلِماتِكَ الَّتِي تَفَضَّلْتَ بِها عَلى أَهْلِ السَّماواتِ وَالاَرْضِ ، وَأَهْلِ الدُّنْيا وَأَهْلِ الاخِرَةِ ، وَبِرَحْمَتِكَ الَّتِي مَنَنْتَ بِها عَلى جَمِيعِ خَلْقِكَ ، وَباسْتِطاعَتِكَ الَّتِي أَقَمْتَ بِها عَلى العالَمِينَ

 [1] And I beseech Thee, O my God! by Thy Glory (majd)  through which Thou were manifested (ẓahara) unto  Moses son of `Imran (Amram) - upon him be peace - above the Dome of  Pomegranates (`alā qubbat al-rammān) / [or] Pivot-Dome of Time (`alā qubbat al-zamān)  [2] and through Thy signs (āyāt) which Thou placed in the land of Egypt (arḍ al-miṣr)  in the Glory of Might and  Victory (bi-majd al-`izzat al-ghalbat) through powerful verses [Signs] (āyāt `azīza) and Mighty Sovereignty (bi-sulṭānat al-quwwat), [3] through the Power of Destiny (bi-`izzat al-qadr) and the sublimity of the complete Word (bi-sha`n al-kalimat al-tamma). [4] And [ I beseech Thee] through Thy Word (kalimat) through which Thou bestowed Favor upon the peoples of the heavens and of the earth and [upon] the people of this world and the people of the world to come. [5] And [ I beseech Thee] through Thy Mercy which Thou did bestow upon all of Thy creatures [6] and through Thy Soverignty by virtue of which Thou do support all the worlds.

[VI]  

 وَبِنُورِكَ الَّذِي قَدْ خَرَّ مِنْ فَزَعِهِ طُورُ سَيْنأَ وَبِعِلْمِكَ وَجَلالِكَ ، وَكِبْرِيائِكَ وَعِزَّتِكَ وَجَبَرُوتِكَ الَّتِي لَمْ تَسْتَقِلَّها الاَرْضَ ، وَانْخَفَضَتْ لَها السَّماواتِ وَأَنْزَجَرَ لَها العُمْقُ الاَكْبَرُ وَرَكَدَتْ لَها البِحارُ وَالاَنْهارُ ، وَخَضَعَتْ لَها الجِبالُ وَسَكَنَتْ لَها الاَرْضُ بِمَناكِبِها وَاسْتَسْلَمَتْ لَها الخَلائِقُ كُلِّها وَخَفَقَتْ لَها الرِّياحُ فِي جَرَيانِها وَخَمَدَتْ لَها النِّيرانُ فِي أَوْطانِها وَبِسُلْطانِكَ الَّذِي عُرِفَتْ لَكَ بِهِ الغَلَبَةُ دَهْرَ الدُّهُورِ ، وَحُمِدْتَ بِهِ فِي السَّماواتِ وَالاَرْضِ

 [1] And I beseech Thee, O my God! by Thy Light (al-nūr)  on account of which Mount Sinai (fī ṭūr sīnā')  did swoon away at it in sheer terror (faza`)! [2] And through Thy knowledge (`ilm), Thy Splendor (jalal) , thy Grandeur (kubriyā') and Thy Might (`izzat)! [3] And [I beseech Thee] though Thy Empyrean (jabarūt) which the earth could not attempt to bear [4] for the heavens and the earth are bowed down before it, [4] [for even] the greatest abyssmal depth ( al-`umq) is restrained before it  [5] and both oceans and rivers are stilled thereby! [6] Even the mountains are in humble submission before it and before it the earth stands restful upon its parapets (manākib).  [7] All created things  yield submissively before it  while before it [also]  do the winds (al-riyāḥ)  tremble in their  flowing course (jarayān) [8] and before it  fires (nayyiran) were quenched in their locations. [9] And [I beseech Thee] through Thy Sovereignty (al-sulṭānat) through  which victory was perceived for Thee era after era (dahr al-duhur) and by virtue of which Thou art One praised throughout the heavens and the earth.

[VII]     

 وَبِكَلِمَتِكَ كَلِمَةِ الصِّدْقِ الَّتِي سَبَقَتْ لاَبِينا آدَمَ عَلَيْهِ السَّلامُ وَذُرِّيَّتِهِ بِالرَّحْمَةِ ، 

وَأَسْأَلُكَ بِكَلِمَتِكَ الَّتِي غَلَبَتْ كُلَّ شَيٍْ ، وَبِنُورِ وَجْهِكَ الَّذِي تَجَلَّيْتَ بِهِ لِلْجَبَلِ فَجَعَلْتَهُ دَكّا وَخَرَّ مُوسى صَعِقا ، وَبِمَجْدِكَ الَّذِي ظَهَرَ عَلى طُورِ سَيْنأَ فَكَلَّمْتَ بِهِ عَبْدِكَ وَرَسُولِكَ مُوسى بْنِ عُمْرانَ ، وَبِطَلْعَتِكَ فِي ساعِيرَ ، وَظُهُورِكَ فِي جَبَلِ فارانَ ، بِرَبَواتِ المُقَدَّسَيْنِ وَجُنُودِ المَلائِكَةِ الصَّافِّينَ ، وَخُشُوعِ المَلائِكَةِ المُسَبِّحِينَ ،ِ . .   

[1]  And [I beseech Thee] through Thy Word (kalimat) which is the assured Word  (kalimat al-sidq) which preceded our father Adam - upon him be peace - and his progeny [seed] (dhariyya) through Thy Mercy! [2] And I beseech Thee through Thy Word (kalimat) which gained ascendancy over everything! [3] And [ I beseech Thee] through the  Light of Thy Countenance ( nūr wajhika) through which Thou did divulge Thy Self-Glory (tajallayta) unto the [Sinaitic] Mountain (al-jabal) and thereby rendered it rubble (dakka), at which Moses fell down in a swoon (ṣa`aq ^an)!

    [3] And [I beseech Thee] through Thy Glory (majd) which was manifested upon Mount Sinai (ṭūr sīnā') (cf. Deut 33:2a  בָּא֙ יְהוָה מִסִּינַי  YHWH came from Sinai"; cf. Q. 7:143a) through which Thou conversed with Thy servant and Thy messenger Moses son of `Imrān (= Amram).  [4] And [I beseech Thee] through Thy having risen up in Seir (bi-ṭala`tika fi al-sa`īr) [ Deut 33:2 = וְזָרַח מִשֵּׂעִיר ] and Thy manifestation in Mount Paran (jabal fārān) [= Deut 33:2a =  הֹופִ֙יעַ֙ מֵהַ֣ר פָּארָ֔ן= "he shined forth from mount Paran"] with myriads-ten thousands of  holy ones [saints] (bi-ribwāt al-muqaddasīn)  [cf .Deut. 33:2 = ואָתָ֖ה מֵרִבְבֹ֣ת קֹ֑דֶשׁ  = "and he came from/with myriads of holy ones" (RSV)]  and Thy hosts of [purified] angels in ranks (junūd al-malā'ikat al-ṣafiyyīn) [5] and [with] the humble submissiveness of the glorifying angels ((al-khushū` al-malā'ikat al-musabbiḥiyyīn).

[VIII]     

 وَبِبَرَكاتِكَ الَّتِي بارَكْتَ فِيها عَلى إِبْراهِيمَ خَلِيلِكَ عَلَيْهِ السَّلامُ فِي اُمَّةِ مُحَمَّدٍ صَلّى اللّهُ عَلَيْهِ وَآلِهِ ، وَبارَكْتَ لاِسْحاقَ صَفِيِّكَ فِي اُمَّةِ عِيْسى عَلَيْهِما السَّلامُ ، وَبارَكْتَ لِيَعْقُوبَ إِسْرائِيلِكَ فِي اُمَّةِ مُوسى عَلَيْهِما السَّلامُ وَبارَكْتَ لِحَبِيبِكَ مُحَمَّدٍ صَلّى اللّهُ عَلَيْهِ وَاَّلِهِ فِي عِتْرَتِهِ وَذُرِّيَّتِهِ وَاُمَّتِه

    [6] And [ I beseech Thee] through Thy blessings (barakātika) with which Thou  blessed Ibrāhīm (Abraham), Thy Friend (al-khalil) - upon him be peace -- in the community of Muhammad -- upon him and his family be peace. [7] And Thou blessed  Isḥāq (Isaac) Thy chosen one (ṣafiyy)  in the community of Jesus (ummat `īsā) - upon the two of them be peace. [8]  And Thou [also] blessed Ya`qūb (Jacob), Thy Isrā'īl  (Israel) in the community of Moses (ummat mūsā)  - upon the two of them be peace. [9] And Thou blessed Thy Beloved one (ḥabīb), Muhammad -- peace be upon him and his family -- and his relatives (`itrat), his offspring [seed] (dharriya) and his community (ummat).

[IX]     

 اللَّهُمَّ وَكَما غِبْنا عَنْ ذلِكَ وَلَمْ نَشْهَدْهُ وَاَّمَنّا بِهِ وَلَمْ نَرَهُ صِدْقا وَعَدْلاً أَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَأَنْ تُبارِكَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَتَرَحَّم عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ كَأَفْضَلِ ماصَلَّيْتَ وَبارَكْتَ وَتَرَحَّمْتَ عَلى إِبْراهِيمَ وَآلِ إِبْراهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ فَعّالٌ لِما تُرِيدُ وَأَنْتَ عَلى كُلِّ شَيٍْ قَدِير

          [1] O my God! Even as we were bystanders to the foregoing, without having borne direct witness thereto, we yet came to faith therein without being assured or incontestable eyewitnesses. [2] Wherefore  do we  supplicate Thee to allow peace upon Muhammad and the family of Muhammad and that Thou let blessing be upon  Muhammad and the family of Muhammad and send Mercy upon Muhammad and the family of Muhammad. [3] This after the bountiful manner in which Thou bestowed  peace, blessing and mercy upon Abraham and the family of Abraham for Thou art indeed Praiseworthy and Glorious, One Who doeth whatsoever Thou desireth and is Powerful over all things.

[X]     

ثم تذكر حاجتك وتقول :

* Insert here according to some mss. "Life up your hands and express what you desire for yourself and your believing brethren, for their life and for their death." The repeat the following words]:

Then state your desire, and say:

اللَّهُمَّ بِحَقِّ هذا الدُّعأِ ، وَبِحَقِّ هذِهِ الاَسْمأِ الَّتِي لايَعْلَمُ تَفْسِيرَها وَلا يَعْلَمُ باطِنَها غَيْرُكَ ، صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ

 

 وَافْعَلْ بِي ما أَنْتَ أَهْلُهُ وَلا تَفْعَلْ بِي ما أَنا أَهْلُهُ وَاغْفِرْ لِي مِنْ ذُنُوبِي ما تَقَدَّمَ مِنْها وَما تَأَخَّرَ وَوَسِعْ عَلَيَّ مِنْ حَلالِ رِزْقِكَ ، وَاكْفِنِي مَؤُونَةَ إِنْسانِ سَوٍْ وَجارِ سَوٍْ وَقَرِينِ سَوٍْ وَسُلْطانِ سَوٍْ *، إِنَّكَ عَلى ما تَشأُ قَدِيرٌ وَبِكُلِّ شَيٍْ عَلِيمٌ آمِينَ رَبَّ العالَمِينَ

          [1] O my God! By the Truth of this Supplication (al-du`ā)! And by the Reality of these [Divine] Names (al-asmā') for none know their interpretation (tafsīr)  and none their exegesis (ta`wīl), being unaware of either their inner sense (bāṭin) or their outward meaning (zahir), aside, that is, from Thee. [2] Blessing be upon Muhammad and the family of Muhammad! [Provide me then with the good of this world and of the world to come] [3] Wherefore do Thou act towards me after what Thou regard as befitting for me and do not act towards me after what I myself deem appropriate. [4] And forgive me my sins whether they relate to times past or to those to come [as well as the sins of, my parents and the believers, be they male of female]. [5]  And do Thou cast upon me what is permitted of Thy Providence and protect me from the wiles of men (ma`ūnat insān),  evil neighbors, evil rulers, wicked associates and  the evil day and hour thereof. * [5a] Then exact retribution  for me on whomsoever tries to entrap me, upon whomsoever attempts to beguile me or commits injustice towards  me or my family, my children, my brethren, my neighbors or my relations.  [6] Thou art indeed powerful to accomplish whatsoever Thou willeth and All-knowing of  everything.  [7] Amen! O Lord of all the worlds!

__________________________________________

* Insert here according to some mss. ["Life up your hands and express what you desire for yourself and your believing brethren, for their life and their death. The repeat the following words]:

. أقول : في بعض النسخ بعد

: وَأَنْتَ عَلى كُلِّ شَيٍْ قَدِيرٌ . ثم اذكر حاجتك وقل : يااللّهُ ياحَنَّانُ يامَنَّانُ يابَدِيعَ السَّماواتِ وَالاَرْضِ ياذا الجَلالِ وَالاِكْرامِ ، ياأَرْحَمَ الرَّاحِمِينَ ،

Some mss. texts continue "Thou indeed are Powerful over all things! Then mention your desire and say, "O my God! O

 اللَّهُمَّ بِحَقِّ هذا الدِّعأِ . الى آخر الدعأ

وروى المجلسي عن مصباح السيد ابن باقي أنه قال : قل بعد دعاء السمات

.  : اللَّهُمَّ بِحَقِّ هذا الدُّعأِ ، وَبِحَقِّ هذِهِ الاَسْمأِ الَّتِي لايَعْلَمُ تَفْسِيرُها وَلا تَأْوِيلُها وَلا باطِنَها وَلا ظاهِرَها غَيْرُكَ ، أَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَأَنْ تَرْزُقَنِي خَيْرَ الدُّنْيا وَالاخِرَةِ . ثم اطلب حاجتك وقل : وَافْعَلْ بِي ماأَنْتَ أَهْلُهُ وَلا تَفْعَلْ بِي ما أَنا أَهْلُهُ ، وَانْتَقِمْ لِي مِنْ فُلانِ بْنِ فُلانٍ ، وسَمِّ عدوك ، وَاغْفِرْ لِي مِنْ ذُنُوبِي ماتَقَدَّمَ مِنْها وَما تَأَخَّرَ ، وَلِوالِدَيَّ وَلِجَمِيعِ المُؤْمِنِينَ وَالمُؤْمِناتِ وَوَسِّعْ عَلَيَّ مِنْ حَلالِ رِزْقِكَ وَاكْفِنِي مَؤُنَةَ إِنْسانِ سَوٍْ ، وَجارَ سَوٍْ ، وَسُلْطانِ سَوٍْ ، وَقَرِينِ سَوٍْ وَيَوْمَ سَوٍْ ، وَساعَةَ سَوٍْ ، وَانْتَقِمْ لِي مِمّنْ يَكِيدُنىٍِّ ، وَمِمّن ْيَبْغِي عَلَيَّ وَيُرِيدُ بِي وَبِأَهْلِي وَأَوْلادِي وَإِخْوانِي وَجِيرانِي وَقَراباتِي مِنَ المُؤْمِنِينَ وَالمُؤْمِناتِ ظُلْما إِنَّكَ عَلى ما تَشأُ قَدِيرٌ وَبِكُلِّ شَيٍْ عَلِيمْ آمِينَ رَبَّ العالَمينَ. ثم قل : اللَّهُمَّ بِحَقِّ هذا الدُّعأِ تَفَضَّلْ عَلى فُقَرأِ المُؤْمِنِينَ وَالمُؤْمِناتِ بِالغِنى وَالثَّرْوَةِ وَعَلى مَرْضى المُؤْمِنِينَ وَالمُؤْمِناتِ بِالشِّفأِ وَالصِّحَّةِ ، وَعَلى أَحْيأِ المُؤْمِنِينَ وَالمُوْمِناتِ بِاللُّطْفِ وَالكَرامَةِ ، وَعَلى أَمْواتِ المُؤْمِنِينَ وَالمُوْمِناتِ بِالمَغْفِرَةِ وَالرَّحْمَةِ ، وَعَلى مُسافِرِي المُؤْمِنِينَ وَالمُوْمِناتِ بِالرَّدِّ إِلى أَوْطانِهِمْ سالِمِينَ غانِمِينَ بِرَحْمَتِكَ ياأَرْحَمَ الرَّاحِمِينَ وَصَلَّى اللّهُ عَلى سَيِّدِنا مُحَمَّدٍ خاتِمِ النَّبِيِّينَ وَعِتْرَتِهِ الطَّاهِرِينَ وَسَلَّمَ تَسْلِيما كَثِيرا . وقال الشيخ ابن فهد : يستحب ان تقول بعد دعاء السمات : اللَّهُمَّ إِنِّي أَسْأَلُكَ بِحُرْمَةِ هذا الدُّعأِ وَبِما فاتَ مِنْهُ مِنْ الاَسْمأِ وَبِما يَشْتَمِلُ عَلَيْهِ مِنْ التَّفْسِيرِ وَالتَّدْبِيرِ الَّذِي لايُحِيطُ بِهِ إِلا أَنْتَ أَنْ تَفْعَلَ بِي كَذا وَكَذا . وتذكر حاجتك عوض

SELECT NOTES

                    IV:3 

             The theophany before Ishaq-Isaac in the Du`ā al-Simāt.

[3] and [also] unto Isḥāq (Isaac) Thy chosen one (ṣafiyy) - upon him be peace - at Beersheba (Heb.בְּאֵר שֶׁבַע  = "Well of the Seven [fold Oath]", Gen 26:33, etc.) / بِئْرِ شِيعٍ   (Bi'r Shiya`= "Well of  [Shī`ī] Followers" !

Hebrew (MT) = Gen 26:33 =

וַיִּקְרָ֥א אֹתָ֖הּ שִׁבְעָ֑ה עַל־כֵּ֤ן שֵׁם־הָעִיר֙ בְּאֵ֣ר שֶׁ֔בַע עַ֖ד הַיֹּ֥ום הַזֶּֽה׃

Biblia Hebraica Stuttgartensia : With Westminster Hebrew Morphology. electronic ed. Stuttgart; Glenside PA : German Bible Society; Westminster Seminary, 1996, c1925; morphology c1991, S. Ge 26:33

"And he called it Shebahⁱ: therefore the name of the city is Beersheba unto this day. " (KJV 1611).

שִׁבְעָ֑הⁱ   Shebah: That is, an oath. cf. Arabic  S-B-`  (Seven)  and  SH-Y-` (Follower-Partisan- Shi`a ) 

 On edition of al-Qummi Mafatih has the fn. alternative reading  بِئْر  سبع  =   bi'r al-sab` " well of the seven".

 

[3] and [also] unto Isḥāq (Isaac) Thy chosen one (ṣafiyy) - upon him be peace - at Beersheba (Ar.  reading بِئْر  سبع  = bi'r al-sab` "Well of the Seven" = Heb.בְּאֵר שֶׁבַע  = "Well of the Sevenfold-Oath", Gen 26:33, etc.) [or reading]  بِئْرِ شِيعٍ   (bi'r shiya`= "Well of  [Shī`ī] Partisans" !

Hebrew Shibah or shīʹbah  means   ‘oath’ and is the name of the well dug by Isaac’s servants during his time with Abimelech of Gerar (Gen. 26:26-33). This term is apparently the source of  the city name ‘Beer-sheba.’ or Beersheba.

The Arabic here is confused in the different versions of the DS. Instead of "seven" the term transmutes into شِيع  which is the Arabic plural of   شِيعة = shiya` = follower', `partisan'. An early Imami Shi`i Islamo-biblical Arabic sense of  Shi`i "Partisans" appears to have been read into the originally Hebrew word for oath and/ or part of what was originally the place name Beersheba  in this interesting line about The line appears to have been inspired by an early `Alid exegesis of Genesis 26:33 and associated verses, "And he called it Shebah: therefore the name of the city is Beersheba unto this day" (26:33) + 49:1 etc. In Genesis this locality is associated with Isaac = Ishaq...

 

 VII:3

The theophanies of YHWH or the the divine Majd ("Glory")

 [3] And [I beseech Thee] through Thy Glory (majd) which was manifested upon

[a] Mount Sinai (ṭūr sīnā') (cf. Deut 33:2a = מִסִּינַי בָּא֙,  =  ".. [YHWH-God] came from Sinai") through which Thou conversed with Thy servant and Thy messenger Moses son of `Imrān (= Amram). And [I beseech Thee] through Thy rising up in

[b] Seir (bi-ṭala`tika fi al-sa`īr) ( = Heb Deut 33:2a  וְזָרַח מִשֵּׂעִיר֙) and Thy manifestation in  

[c] Mount Paran (jabal fārān) [see Deut 33:2 Heb הֹופִ֙יעַ֙ מֵהַ֣ר פָּארָ֔ן  = He shined forth from Mount Paran") 

with myriads [ten thousands] of  sanctified-holy ones [saints] (bi-ribwāt al-muqaddasīn)  [= Deut. 33:2b, Heb.   וְאָתָ֖ה מֵרִבְבֹ֣ת קֹ֑דֶשׁ  

= "and he came with ten thousands of saints" KJV 33:2b.

cf. Deut. 33:2 = ואָתָ֖ה מֵרִבְבֹ֣ת קֹ֑דֶשׁ ... = ?? "and he came with myriads-ten thousands of saints" [KJV] /  "advanced from Meribath-kadesh" [NAB]... 

Note Heb.    רִבְבֹ֣ת=   بِرَبَواتِ المُقَدَّسَيْنِ وَجُنُودِ المَلائِكَةِ الصَّافِّينَ

Arabic r-b-w =  to grow, increase > DS has bi-ribwāt al-muqaddisīn -

Islamic gloss junūd  "and thy hosts of purified Angels (junūd al-malā'ikat musafiyyīn) DS.

Note [1] Sinai = Moses [2] Seir= Jesus [3] Mt. Paran= Muhammad...

Deuteronomy 33:2a

וַיֹּאמַ֗ר יְהוָ֞ה מִסִּינַ֥י בָּא֙ וְזָרַ֤ח מִשֵּׂעִיר֙ לָ֔מֹו הֹופִ֙יעַ֙ מֵהַ֣ר פָּארָ֔ן וְאָתָ֖ה מֵרִבְבֹ֣ת קֹ֑דֶשׁ מִֽימִינֹ֕ו אֵ֥שׁ֯דָּ֖ת לָֽמֹו

Biblia Hebraica Stuttgartensia : With Westminster Hebrew Morphology. electronic ed. Stuttgart; Glenside PA : German Bible Society; Westminster Seminary, 1996, c1925; morphology c1991, S. Dt 33:2

 

King James Version [Base Version]

 

"And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them." (Deut .,33:2)

Biblia Sacra Vulgata [94.1% Variant from KJV]

et ait Dominus de Sina venit et de Seir  ortus est nobis apparuit de monte Pharan et cum eo sanctorum milia in dextera eius ignea lex

2 And he said, The LORD came from Sinai, and rose up from unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them.

 

The New American Bible [ 53.1% Variant from Base]

 

2 And he He said: “The LORD came from Sinai and rose up dawned on his people from Seir; unto them; he shined He shone forth from mount Mount Paran and he came with ten thousands of saints: advanced from Meribath-kadesh, While at his right hand went a fiery law for them.fire blazed forth and his wrath devastated the nations

Deut 33:2 (Van Dyck, 1865 [Logos, 2003])

 فقال. جاء الرب من سيناء واشرق لهم من سعير وتلألأ من جبل فاران وأتى من ربوات القدس وعن يمينه نار شريعة له.

 

 Shi`i translation of the book based on `Abbās ibn Muhammad Riḍā' al-Qummī (d. 1319/      ).

• Mafatīḥ al-Jinān etc., `Call on Me I answer you' = Ud`ūnī astajib li-kum... Prayers and Supplications from Mafatīḥ al-Jinān-Zad al-ma`ad and Almanac.. Qumm: Ansarian Publications. 3rd ed. 1380Sh. /1422/2001 (1039 pp.).

"and through Thy glory which appeard on Mount Sinai, and through which Thou addressed Thy slave and Thy Messenger , Moses son if `Imran, and through Thy appearance in Sa'ir and on Mount Faran near Rabawat which are clean and holy places, when troops of heavenly angels were in rows and with the submissiveness of the angels praising Thee and with Thy blessings with which Thou honored Abraham...".

 

PARAN (PLACE) [Heb pā˒rān (פָּארָן)].

The name which designates the wilderness area S of Israel, W of Edom, and N of the wilderness of Sinai (IDB 3: 657). While this location is not given directly, it can be inferred from the several OT references to the wilderness of Paran. In particular, Num 13:3 and 26 report that the spies sent to scout out Canaan from the S were sent from and returned to Paran. Num 13:26 adds the specific note that the spies returned to Kadesh, apparently a town within the larger area designated by the “Wilderness of Paran.” In Deut 1:22, the location is also given specifically as Kadesh-barnea. The site of Kadesh-barnea is located at Tell el-Qudeirat in N Sinai at the juncture of two ancient routes: the Way of Shur and a branch of the Via Maris (EAEHL, 697).

Heb Hebrew; Epistle to the Hebrews

S south(ern)

W west(ern)

N north(ern)

IDB Interpreter’s Dictionary of the Bible, ed. G. A. Buttrick. 4 vols. Nashville, 1962

OT Old Testament

EAEHL Encyclopedia of Archaeological Excavations in the Holy Land, 4 vols., ed. M. Avi-Yonah, 1975

Freedman, David Noel: The Anchor Bible Dictionary. New York : Doubleday, 1996, c1992, S. 5:162

 

1728     פָּארָן (pā˒rān) Paran.

This biblical place name is referred to only in the books of Gen, Num, Deut, I Sam, I Kgs, Hab. The accumulated evidence would seem to support a district or area in the northeast section of the Sinai peninsula, southwest of Edom, and south of the wilderness of Zin near the Judean mountains.

Though a desert area, it was both habitable and inhabited. In the campaigns of “kings” (Gen 14:6) El-Paran designated the extent of the conquest of Chedor-laomer as far as Edom, perhaps a campaign to clear the caravan route to the Red Sea. For the designation “El-Paran,” “God of Paran,” cf. “El-Bethel” (Gen 35:7), “God of Bethel.” When Ishmael was cast out with Hagar by Abraham, presumably from Beersheba, he dwelt in the wilderness of Paran (Gen 21:21).

Paran also functioned as a base for clandestine operations for it was from here that Moses dispatched spies to reconnoiter the land of Canaan (Num 10:12; 12:16; 13:3, 26). Numbers 13:26 specifically says that the spies returned to Kadesh (-Barnea) in the wilderness of Paran, though note that Num 33:36 places Kadesh in the wilderness of Zin (but cf. the LXX reading, “In the wilderness of Paran, that is Kadesh”). Cf. also Deut. 1:1.

After the death of Samuel, David went to the wilderness of Paran (I Sam 25:1) where he came into contact with Nabal, a man of “Maon” i.e. southern Judah from whom David was to extort protection money. This also put safe distance between David and Saul, especially after the death of David’s friend and supporter Samuel. Hadad the Edomite escaped Joab’s slaughter (in Sol-omon’s time) by fleeing from Edom to Midian, through Paran and on to Egypt, suggesting that Paran was contiguous with Edom and Midian. Deuteronomy 33:2 connects Mount Paran with Mount Sinai and Hab 3:3, Mount Paran with Teman, a north district of Edom.

V.P.H.

LXX The Septuagint Version of the Old Testament in Greek

V.P.H. HAMILTON, Victor P., Ph.D., Chairman of Division of Philosophy and Religion, Asbury College, Wilmore, Kentucky

Harris, R. Laird ; Harris, Robert Laird ; Archer, Gleason Leonard ; Waltke, Bruce K.: Theological Wordbook of the Old Testament. electronic ed. Chicago : Moody Press, 1999, c1980, S. 714

The Commentary of Sayyid Kāẓim al-Ḥusaynī al-Rashtī (d.1259/1843)

شرح دعاى السمات وحديث القدر    

 (Commentary upon the Prayer of the Signs and the Ḥadīth regarding Destiny)        

        Sayyid Kāẓim al-Ḥusaynī al-Rashtī (d.1259/1843) wrote the recently (re-) printed (see image above) medium length (1350 verse and over 300 page) commentary on the Du`a al-simāt (Prayer of the Signs) in Ottoman Kufa (now Iraq) on the 15th Sha`ban 1238 (27th April 1823). This for a certain Mullā `Alī Asghar Nīshāpūrī  in response to his enquiry about a portion of this then well-known supplication, the Du`a al-simāt -- the recent reprint includes a commentary of Sayyid Kazim upon a Shi`i hadith about al-qadr (destiny, fate).  The  Shaykhi leader Āqā Ḥajjī `Abu'l-Qāsim Khān al-Ibrahīmī / Kirmānī (d.1969),  the well-known as the author of the  Fīhrist kutub mashāyikh `izam (Catalogue of the books of the mighty Shaykhs) a Shaykhī  `Bibliographical Index'), had it that the Arabic  Commentary on the Du`a al-simāt of Sayyid Kāẓim was replete with "weighty mysteries and philosophical wisdom" (Fihrist, No. 144 p. 292).

        A  full translation of the  Du`a al-simāt (Prayer of the Signs) will be offered in this presentation along with some comments upon its sometimes Biblical-Isrā'īliyyāt  associations and Islamic theological underpinning.  It will also be the purpose of this paper to examine the Sharḥ du`a al-simāt of Sayyid Kāẓim the second major leader of the emergent mid-19th century Shaykhī Community. He was one of the Shī`ī Muslims with whom the Bāb  had intimate association for many months before he announced his mission in May 1844 CE.  Occasional traces of the influence of the Du`a al-simāt can be found in the writings or scriptural Tablets of both the Bāb and Bahā'u'llāh as well as their later Bahā'ī successors.

Bibliography

Texts and translations of the Du`a al-simat:

Online Shi`i text and translation:  http://www.duas.org/simaat.htm. 

This has the following introductory Note to the English translation:

"Shaykh Tusi, Sayyid ibna Tawus and Kafami report that this dua'a, according to Muhammad ibn Uthman Umri, a reliable represetative of Imam Sahibuz Zaman, was taught by Imam Muhammad bin Ali Al Baqir and Imam Jafar bin Muhammad Al Sadiq. Allama Majlisi says that all the pious religious scholars used to recite this dua'a. Shaykh Kafami says that this dua'a contains izmi azam (the great name of Allah). Imam Muhammad bin Ali Al Baqir advised the faithfuls to recite this dua'a as it brings the downfall of the enemies of Ahl ul Bayt. Imam Jafar bin Muhammad Al Sadiq said that Allah taught this dua'a to prophet Musa to overcome his enemies. Recite this dua'a daily. This dua'a is particularly recited after Isha salat of Friday night and after Asr salat of Friday. It should be recited every Thursday night. It is the most reliable safeguard against enemies. To seek fulfillment of legitimate desires this dua'a dua'a is very useful".

 

 

 

ONE VERSION OF THE ARABIC TEXT OF THE DU`A AL-SIMĀT

اللَّهُمَّ إِنِّي أَسْأَلُكَ بِإِسْمِكَ العَظِيمِ الاَعْظَمِ الاَعَزِّ الاَجَلِّ الاَكْرَمِ الَّذِي إِذا دُعِيتَ بِهِ عَلى مَغالِقِ أَبْوابِ السَّمأِ لِلْفَتْحِ بِالرَّحْمَةِ انْفَتَحَتْ ،

وَإِذا دُعِيتَ بِهِ عَلى مَضائِقِ أَبْوابِ الاَرْضِ لِلْفَرَجِ انْفَرَجَتْ وَإِذا دُعِيتَ بِهِ عَلى العُسْرِ لِلْيُسْرِ تيَسَّرَتْ وَإِذا دُعِيْتَ بِهِ عَلى الاَمْواتِ لِلْنُّشُورِ انْتَشَرَتْ وَإِذا دُعِيْتَ بِهِ عَلى كَشْفِ البَأْسأِ وَالضَّرَّأِ انْكَشَفَتْ . وَبِجَلالِ وَجْهِكَ الكَرِيمِ أَكْرَمِ الوُجُوهِ وَأَعَزِّ الوُجُوهِ الَّذِي عَنَتْ لَهُ الوُجُوهِ وَخَضَعَتْ لَهُ الرِّقابُ ، وَخَشَعَتْ لَهُ الاَصْواتِ وَوَجِلَتْ لَهُ القُلُوبِ مِنْ مَخافَتِكَ . وَبِقُوَّتِكَ الَّتِي تُمْسِكُ السَّمأَ أَنْ تَقَعَ عَلى الاَرْضِ إِلا بِإِذْنِكَ ، وَتُمْسِكُ السَّماواتِ وَالاَرْضِ أَنْ تَزُولا ، وَبِمَشِيَّتِكَ الَّتِي دانَ لَها العالَمُونَ ، وَبِكَلِمَتِكَ الَّتِي خَلَقْتَ بِها السَّماواتِ وَالاَرْضِ وَبِحِكْمَتِكَ الَّتِي صَنَعْتَ بِها العَجائِبَ ، وَخَلَقْتَ بِها الظُّلْمَةَ وَجَعَلْتَها لَيْلاً وَجَعَلْتَ اللَّيْلَ سَكَنا ، وَخَلَقْتَ بِها النُّورَ وَجَعَلْتَهُ نَهارا ، وَجَعَلْتَ النَّهارَ نُشُورا مُبْصِرا ، وَخَلَقْتَ بِها الشَّمْسَ وَجَعَلْتَ الشَّمْسَ ضِيأً ، وَخَلَقْتَ بِها القَمَرَ وَجَعَلْتَ القَمَرَ نُورا ، وَخَلَقْتَ بِها الكَواكِبَ وَجَعَلْتَها نُجُوما وَبُرُوجا وَمَصابِيحَ وَزِينَةً وَرُجُوما ، وَجَعَلْتَ لَها مَشارِقَ وَمَغارِبَ ، وَجَعَلْتَ لَها مَطالِعَ وَمَجارِي ، وَجَعَلْتَ لَها فُلْكا وَمَسابِحَ ، وَقَدَّرْتَها فِي السَّمأِ مَنازِلَ فَأَحْسَنْتَ تَقْدِيرَها ، وَصَوَّرْتَها فَأَحْسَنْتَ تَصْوِيرَها وَأَحْصَيْتَها بِأَسْمائِكَ إِحْصأً وَدَبَّرْتَها بِحِكْمَتِكَ تَدْبِيرا وَأَحْسَنْتَ تَدْبِيرَها ، وَسَخَرْتَها بِسُلْطانِ اللَّيْلِ وَسُلْطانِ النَّهارِ وَالسَّاعاتِ وَعَدَدِ السِّنِينَ وَالحِسابِ وَجَعَلْتَ رُؤْيَتَها لِجَمِيعِ النّاسِ مَرْأىً وَاحِدا ، وَأَسْأَلُكَ اللَّهُمَّ بِمَجْدِكَ الَّذِي كَلَّمْتَ بِهِ عَبْدِكَ وَرَسُولِكَ مُوسى بْنَ عُمْرانَ عَلَيْهِ السَّلامُ فِي المُقَدَّسِينَ فَوْقَ حساسِ الكَرُوبِين فَوْقَ غَمائِمِ النُّورِ فَوْقَ تابُوتِ الشَّهادَةِ فِي عَمُودِ النَّارِ وَفِي طُورِ سَيْنأَ ، وَفِي جَبَلِ حُورِيثَ فِي الوادِي المُقَدَّسِ فِي البُقْعَةِ المُبارَكَةِ مِنْ جانِبِ الطُّورِ الاَيْمَنِ مِنَ الشَّجَرَةِ ، وَفِي أَرْضِ مِصْرَ بِتِسْعِ آياتٍ بَيِّناتٍ ، وَيَوْمَ فَرَّقْتَ لِبَنِي إِسْرائِيلَ البَحْرَ وَفِي المُنْبِجِساتِ الَّتِي صَنَعْتَ بِها العَجائِبَ فِي بَحْرِ سُوفٍ ، وَعَقَدْتَ مأَ البَحْرِ فِي قَلْبِ الغَمْرِ كَالحِجارَةِ، وَجاوَزْتَ بِبَنِي إِسْرائِيلَ البَحْرَ ، وَتَمَّتْ كَلِمَتُكَ الحُسْنى عَلَيْهِمْ بِما صَبَرُوا وَأَوْرَثْتَهُمْ مَشارِقَ الاَرْضِ وَمَغارِبِها الَّتِي بارَكْتَ فِيها لِلْعالَمِينَ وَأَغْرَقْتَ فِرْعَوْنَ وَجُنُودَهُ وَمَراكِبَهُ فِي اليَمِّ . وَبِاسْمِكَ العَظِيمِ الاَعْظَمِ الاَعَزِّ الاَجَلِّ الاَكْرَمِ ، وَبِمَجْدِكَ الَّذِي تَجَلَّيْتَ بِهِ لِمُوسى كَلِيمِكَ عَلَيْهِ السَّلامُ فِي طُورِ سَيْنأَ ، وَلاِبْراهِيمَ عَلَيْهِ السَّلامُ خَلِيلِكَ مِنْ قَبْلُ فِي مَسْجِدِ الخِيْفِ ، وَلاِسْحاقَ صَفِيَّكَ عَلَيْهِ السَّلامُ فِي بِئْرِ شِيعٍ ، وَلِيَعْقُوبَ نَبِيِّكَ عَلَيْهِ السَّلامُ فِي بَيْتِ إِيْلٍ وَأَوْفَيْتَ لاِبْراهِيمَ عَلَيْهِ السَّلامُ بِمِيثاقِكَ ، وَلاِسْحاقَ بِحِلْفِكَ ، وَلِيَعْقُوبَ بِشَهادَتِكَ ، وَلِلْمُؤْمِنِينَ بِوَعْدِكَ وَلِلْدَّاعِينَ بِأَسْمائِكَ فَأَجَبْتَ ، وَبِمَجْدِكَ الَّذِي ظَهَرَ لِمُوسى بْنِ عُمْرانَ عَلَيْهِ السَّلامُ عَلى قُبَّةِ الرُّمّانِ وَبِآياتِكَ الَّتِي وَقَعَتْ عَلى أَرْضِ مِصْرَ بِمَجْدِ العِزَّةِ وَالغَلَبَةِ بِآياتٍ عَزِيزَةٍ وَبِسُلْطانِ القُوَّةِ ، وَبِعِزَّةِ القُدْرَةِ ، وَبِشَأْنِ الكَلِمَةِ التَّامَّةِ ، وَبِكَلِماتِكَ الَّتِي تَفَضَّلْتَ بِها عَلى أَهْلِ السَّماواتِ وَالاَرْضِ ، وَأَهْلِ الدُّنْيا وَأَهْلِ الاخِرَةِ ، وَبِرَحْمَتِكَ الَّتِي مَنَنْتَ بِها عَلى جَمِيعِ خَلْقِكَ ، وَباسْتِطاعَتِكَ الَّتِي أَقَمْتَ بِها عَلى العالَمِينَ وَبِنُورِكَ الَّذِي قَدْ خَرَّ مِنْ فَزَعِهِ طُورُ سَيْنأَ وَبِعِلْمِكَ وَجَلالِكَ ، وَكِبْرِيائِكَ وَعِزَّتِكَ وَجَبَرُوتِكَ الَّتِي لَمْ تَسْتَقِلَّها الاَرْضَ ، وَانْخَفَضَتْ لَها السَّماواتِ وَأَنْزَجَرَ لَها العُمْقُ الاَكْبَرُ وَرَكَدَتْ لَها البِحارُ وَالاَنْهارُ ، وَخَضَعَتْ لَها الجِبالُ وَسَكَنَتْ لَها الاَرْضُ بِمَناكِبِها وَاسْتَسْلَمَتْ لَها الخَلائِقُ كُلِّها وَخَفَقَتْ لَها الرِّياحُ فِي جَرَيانِها وَخَمَدَتْ لَها النِّيرانُ فِي أَوْطانِها وَبِسُلْطانِكَ الَّذِي عُرِفَتْ لَكَ بِهِ الغَلَبَةُ دَهْرَ الدُّهُورِ ، وَحُمِدْتَ بِهِ فِي السَّماواتِ وَالاَرْضِ وَبِكَلِمَتِكَ كَلِمَةِ الصِّدْقِ الَّتِي سَبَقَتْ لاَبِينا آدَمَ عَلَيْهِ السَّلامُ وَذُرِّيَّتِهِ بِالرَّحْمَةِ ، وَأَسْأَلُكَ بِكَلِمَتِكَ الَّتِي غَلَبَتْ كُلَّ شَيٍْ ، وَبِنُورِ وَجْهِكَ الَّذِي تَجَلَّيْتَ بِهِ لِلْجَبَلِ فَجَعَلْتَهُ دَكّا وَخَرَّ مُوسى صَعِقا ، وَبِمَجْدِكَ الَّذِي ظَهَرَ عَلى طُورِ سَيْنأَ فَكَلَّمْتَ بِهِ عَبْدِكَ وَرَسُولِكَ مُوسى بْنِ عُمْرانَ ، وَبِطَلْعَتِكَ فِي ساعِيرَ ، وَظُهُورِكَ فِي جَبَلِ فارانَ ، بِرَبَواتِ المُقَدَّسَيْنِ وَجُنُودِ المَلائِكَةِ الصَّافِّينَ ، وَخُشُوعِ المَلائِكَةِ المُسَبِّحِينَ ، وَبِبَرَكاتِكَ الَّتِي بارَكْتَ فِيها عَلى إِبْراهِيمَ خَلِيلِكَ عَلَيْهِ السَّلامُ فِي اُمَّةِ مُحَمَّدٍ صَلّى اللّهُ عَلَيْهِ وَآلِهِ ، وَبارَكْتَ لاِسْحاقَ صَفِيِّكَ فِي اُمَّةِ عِيْسى عَلَيْهِما السَّلامُ ، وَبارَكْتَ لِيَعْقُوبَ إِسْرائِيلِكَ فِي اُمَّةِ مُوسى عَلَيْهِما السَّلامُ وَبارَكْتَ لِحَبِيبِكَ مُحَمَّدٍ صَلّى اللّهُ عَلَيْهِ وَاَّلِهِ فِي عِتْرَتِهِ وَذُرِّيَّتِهِ وَاُمَّتِهِ . اللَّهُمَّ وَكَما غِبْنا عَنْ ذلِكَ وَلَمْ نَشْهَدْهُ وَاَّمَنّا بِهِ وَلَمْ نَرَهُ صِدْقا وَعَدْلاً أَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَأَنْ تُبارِكَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَتَرَحَّم عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ كَأَفْضَلِ ماصَلَّيْتَ وَبارَكْتَ وَتَرَحَّمْتَ عَلى إِبْراهِيمَ وَآلِ إِبْراهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ فَعّالٌ لِما تُرِيدُ وَأَنْتَ عَلى كُلِّ شَيٍْ قَدِيرٌ . ثم تذكر حاجتك وتقول : اللَّهُمَّ بِحَقِّ هذا الدُّعأِ ، وَبِحَقِّ هذِهِ الاَسْمأِ الَّتِي لايَعْلَمُ تَفْسِيرَها وَلا يَعْلَمُ باطِنَها غَيْرُكَ ، صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَافْعَلْ بِي ما أَنْتَ أَهْلُهُ وَلا تَفْعَلْ بِي ما أَنا أَهْلُهُ وَاغْفِرْ لِي مِنْ ذُنُوبِي ما تَقَدَّمَ مِنْها وَما تَأَخَّرَ وَوَسِعْ عَلَيَّ مِنْ حَلالِ رِزْقِكَ ، وَاكْفِنِي مَؤُونَةَ إِنْسانِ سَوٍْ وَجارِ سَوٍْ وَقَرِينِ سَوٍْ وَسُلْطانِ سَوٍْ ، إِنَّكَ عَلى ما تَشأُ قَدِيرٌ وَبِكُلِّ شَيٍْ عَلِيمٌ آمِينَ رَبَّ العالَمِينَ . أقول : في بعض النسخ بعد : وَأَنْتَ عَلى كُلِّ شَيٍْ قَدِيرٌ . ثم اذكر حاجتك وقل : يااللّهُ ياحَنَّانُ يامَنَّانُ يابَدِيعَ السَّماواتِ وَالاَرْضِ ياذا الجَلالِ وَالاِكْرامِ ، ياأَرْحَمَ الرَّاحِمِينَ ، اللَّهُمَّ بِحَقِّ هذا الدِّعأِ . الى آخر الدعأ . وروى المجلسي عن مصباح السيد ابن باقي أنه قال : قل بعد دعاء السمات : اللَّهُمَّ بِحَقِّ هذا الدُّعأِ ، وَبِحَقِّ هذِهِ الاَسْمأِ الَّتِي لايَعْلَمُ تَفْسِيرُها وَلا تَأْوِيلُها وَلا باطِنَها وَلا ظاهِرَها غَيْرُكَ ، أَنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَأَنْ تَرْزُقَنِي خَيْرَ الدُّنْيا وَالاخِرَةِ . ثم اطلب حاجتك وقل : وَافْعَلْ بِي ماأَنْتَ أَهْلُهُ وَلا تَفْعَلْ بِي ما أَنا أَهْلُهُ ، وَانْتَقِمْ لِي مِنْ فُلانِ بْنِ فُلانٍ ، وسَمِّ عدوك ، وَاغْفِرْ لِي مِنْ ذُنُوبِي ماتَقَدَّمَ مِنْها وَما تَأَخَّرَ ، وَلِوالِدَيَّ وَلِجَمِيعِ المُؤْمِنِينَ وَالمُؤْمِناتِ وَوَسِّعْ عَلَيَّ مِنْ حَلالِ رِزْقِكَ وَاكْفِنِي مَؤُنَةَ إِنْسانِ سَوٍْ ، وَجارَ سَوٍْ ، وَسُلْطانِ سَوٍْ ، وَقَرِينِ سَوٍْ وَيَوْمَ سَوٍْ ، وَساعَةَ سَوٍْ ، وَانْتَقِمْ لِي مِمّنْ يَكِيدُنىٍِّ ، وَمِمّن ْيَبْغِي عَلَيَّ وَيُرِيدُ بِي وَبِأَهْلِي وَأَوْلادِي وَإِخْوانِي وَجِيرانِي وَقَراباتِي مِنَ المُؤْمِنِينَ وَالمُؤْمِناتِ ظُلْما إِنَّكَ عَلى ما تَشأُ قَدِيرٌ وَبِكُلِّ شَيٍْ عَلِيمْ آمِينَ رَبَّ العالَمينَ. ثم قل : اللَّهُمَّ بِحَقِّ هذا الدُّعأِ تَفَضَّلْ عَلى فُقَرأِ المُؤْمِنِينَ وَالمُؤْمِناتِ بِالغِنى وَالثَّرْوَةِ وَعَلى مَرْضى المُؤْمِنِينَ وَالمُؤْمِناتِ بِالشِّفأِ وَالصِّحَّةِ ، وَعَلى أَحْيأِ المُؤْمِنِينَ وَالمُوْمِناتِ بِاللُّطْفِ وَالكَرامَةِ ، وَعَلى أَمْواتِ المُؤْمِنِينَ وَالمُوْمِناتِ بِالمَغْفِرَةِ وَالرَّحْمَةِ ، وَعَلى مُسافِرِي المُؤْمِنِينَ وَالمُوْمِناتِ بِالرَّدِّ إِلى أَوْطانِهِمْ سالِمِينَ غانِمِينَ بِرَحْمَتِكَ ياأَرْحَمَ الرَّاحِمِينَ وَصَلَّى اللّهُ عَلى سَيِّدِنا مُحَمَّدٍ خاتِمِ النَّبِيِّينَ وَعِتْرَتِهِ الطَّاهِرِينَ وَسَلَّمَ تَسْلِيما كَثِيرا . وقال الشيخ ابن فهد : يستحب ان تقول بعد دعاء السمات : اللَّهُمَّ إِنِّي أَسْأَلُكَ بِحُرْمَةِ هذا الدُّعأِ وَبِما فاتَ مِنْهُ مِنْ الاَسْمأِ وَبِما يَشْتَمِلُ عَلَيْهِ مِنْ التَّفْسِيرِ وَالتَّدْبِيرِ الَّذِي لايُحِيطُ بِهِ إِلا أَنْتَ أَنْ تَفْعَلَ بِي كَذا وَكَذا . وتذكر حاجتك عوض كذا وكذا .

 

 

 

 

 

 

 

 

 

 

 

 

 

وروى المجلسي أن أمير المؤمنين عليه السلام، قرأ عقيب دعاء السمات هذه الكلمات :

يا عدتي عند كربتي، ويا غياثي عند شدتي، ويا وليي في نعمتي، ويا منجحي في حاجتي، ويا مفزعي في ورطتي، ويا منقذي من هلكتي، ويا كالئي في وحدتي، صل على محمد وآل محمد، واغفر لي خطيئتي ويسر لي أمري، واجمع لي شملي وأنجح لي طلبتي، وأصلح لي شأني، واكفني ما أهمني، واجعل لي من أمري فرجاً ومخرجاً ولا تفرق بيني وبين العافية، أبداً ما أبقيتني، وعند وفاتي إذا توفيتني، يا أرحم الراحمين، وصلى الله على سيدنا محمد وآل محمد يا رب العالمين