Taking One’s Case to the Court of Allah

🌻🔆🔆🌻

🌼🔆🌼The Mutual Rights of the Beings of the Universe🌼🔆🌼

 

🌹🔅☘️ بِسْمِ اللَّهِ الرَّحْمنِ الرَّحيمِ ☘️🔅🌹

🔅🌹 “The Scope of Grievances,” “The Geography of Grievances,” “A Supplication in the Form of a Complaint,” “A World Without Senselessness,” “Continuation of Section 13 of Supplication 20,” and more: A Summary with Supplement   1405.07.02   Ali Saei (Abdullah Meshkat) 110.141(903) 🌹🔅

 

✨ ☀️ 🌟 اللَّهُمَّ اجْعَلْ مَا يُلْقِي الشَّيْطَانُ فِي رُوعِي🌟 ☀️ ✨

☘️🌹مِنَ التَّمَنِّي وَ التَّظَنِّي وَ الْحَسَدِ🌹☘️

🔆🌼🌟🕋🌟🌼🔆

 

🤲 🌟🌙 ذِكْراً لِعَظَمَتِكَ، وَ تَفَكُّراً فِي قُدْرَتِكَ، وَ تَدْبِيراً عَلَى عَدُوِّك 🌟🌙 🤲

🌟🌹🌟

 

✅🔆Continuation of “تَدْبِيراً عَلَى عَدُوِّك‏”🔆

 

🌻Appealing to Allah’s Court

📜 Foreword

All praise and gratitude belong to the Exalted Lord, who placed humanity on the path of trial and brought forth an enemy, so that the greater and lesser struggles might be waged. Blessings and peace be upon the Noble Prophet, peace be upon him and his family, and upon his pure Household, the lamps of guidance amid the darkness of tribulation.

 

The treatise before you, “Appealing to Allah’s Court,” continues “Comprehensive Planning Against the Enemy of God” and “The Supreme Command Center of Struggle.” The earlier treatises set out the foundations, concepts, and general strategies for planning against the enemy of God. In this treatise, we take a step further, addressing “the mutual rights of the beings of the universe” and “the scope of grievances.”

 

What distinguishes this treatise from its predecessors is its “legal” perspective on struggle. From this perspective, struggling against the enemy of God is not merely an act of worship, but also a legal act in which a person defends all their rights against the enemies of God and seeks redress for all their reciprocal rights in relation to the beings of the universe.

 

This treatise rests on three central themes:

First: The scope of seeking redress—from self-examination to putting the self on trial, and from oneself to the entire universe.

Second: The House of Grievances—identifying where to lodge a complaint and the etiquette of entering it.

Third: Strategic complaint—complaining against the self, Satan, the heart, the eye, and the enemy, and making a complaint imbued with the hope of the advent.

 

Together with its enriching supplement, this treatise seeks to deepen its concepts and remedy the shortcomings of the original text. The supplement offers new layers of meaning, more precise documentation, and deeper analysis, with the aim of making this treatise a complete intellectual framework on “Appealing to Allah’s Court.”

It is hoped that this brief work will be accepted in the Divine Presence and serve as a step toward strengthening the front of truth against the front of falsehood.

 

📝 Introduction

1. Defining the Problem

In a monotheistic worldview, existence in this world is a battlefield between the front of truth and the front of falsehood. The Exalted God says in the Noble Qur’an:

«إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا» (Fatir: 6)

Yet this struggle is not merely an outward, material battle; it is fought across every dimension of human existence: from the chest, heart, and mind to the blood, breath, and deeds. In this struggle, reciprocal rights play a fundamental role.

Imam Sajjad, peace be upon him, says in the Treatise on Rights:

«حَقُّ اللَّهِ الْأَكْبَرُ عَلَيْكَ أَنْ تَعْبُدَهُ وَ لَا تُشْرِكَ بِهِ شَيْئاً»

And in the twentieth supplication of al-Sahifa al-Sajjadiyya:

«اللَّهُمَّ اجْعَلْ مَا يُلْقِي الشَّيْطَانُ فِي رُوعِي مِنَ التَّمَنِّي وَ التَّظَنِّي وَ الْحَسَدِ ذِكْراً لِعَظَمَتِكَ، وَ تَفَكُّراً فِي قُدْرَتِكَ، وَ تَدْبِيراً عَلَى عَدُوِّك»

The central question of this study is: What does “Appealing to Allah’s Court” mean, and, in light of the twentieth supplication of al-Sahifa al-Sajjadiyya and Imam Sajjad’s Treatise on Rights, what are its dimensions, foundations, and strategies?

 

2. The Importance of the Study

a) Doctrinal importance: Understanding the mutual rights of the beings of the universe and the scope of grievances is a doctrinal duty rooted in the Qur’an and the narrations.

b) Social importance: In today’s world, the enemies of God use sophisticated means to lead people astray. Understanding the scope of grievances helps believers prepare themselves to face these enemies.

c) Scholarly importance: To date, no study has specifically examined “Appealing to Allah’s Court” on the basis of the twentieth supplication of al-Sahifa al-Sajjadiyya and the Treatise on Rights.

d) Practical importance: Believers need practical ways to seek redress from Allah and to resist the enemies of God.

 

3. Aims of the Study

Primary aim:

To explain and analyse “Appealing to Allah’s Court,” drawing on the twentieth supplication of al-Sahifa al-Sajjadiyya and Imam Sajjad’s Treatise on Rights.

Secondary aims:

To explain the scope of seeking redress, from oneself to the entire universe.

To present the House of Grievances as a celestial institution.

To explain the etiquette and limits of complaint.

To explain comprehensive strategic complaint.

To explain complaint imbued with the hope of the advent.

To explain the mutual rights of the beings of the universe on the basis of the Treatise on Rights.

 

4. Research Questions

Primary question:

What is “Appealing to Allah’s Court” according to the twentieth supplication of al-Sahifa al-Sajjadiyya and the Treatise on Rights?

Secondary questions:

What is the scope of seeking redress, and what dimensions does it encompass?

Where is the House of Grievances, and what etiquette governs it?

What are the limits of complaint, and how can one prevent a complaint from becoming a sin?

How does complaining against a believer differ from complaining against an unbeliever?

How does complaining against an enemy engaged in hostilities differ from complaining against one who is not?

What is the relationship between complaint, planning, and the advent?

What are the reciprocal rights of all beings in creation according to the Treatise on Rights?

 

5. Research Hypotheses

Main hypothesis:

“Appealing to Allah’s Court of Justice” is a complete act of worship encompassing supplication, disavowal, repentance and trust in God, and is founded on three principles: “right, justice and welfare.”

Secondary hypotheses:

The scope of seeking justice extends from oneself to all of creation.

Dār al-Shakāyā is a celestial institution where all complaints are recorded and preserved.

Complaining has limits; without observing them, it becomes a sin.

Complaining against a believer and complaining against an unbeliever are governed by different rulings.

Complaining against an enemy engaged in combat and one who is not engaged in combat are governed by different rulings.

Complaint and strategy are the two wings of a bird.

Complaint is a prelude to, an instrument of, a result of and a complement to the advent of the Imam.

 

6. Research Method

Overall approach: Descriptive and analytical, using library-based research.

Stages:

Data collection: Identifying relevant verses, narrations and supplications concerning “appealing to Allah’s Court of Justice” in primary sources, including the Qur’an, al-Ṣaḥīfa al-Sajjādiyya, the Treatise on Rights and Biḥār al-Anwār.

Data analysis: Analysing the concepts and distinguishing them from one another—for example, distinguishing “complaining against a believer” from “complaining against an unbeliever.”

Identifying foundations: Establishing the theological, ethical and jurisprudential foundations of seeking justice.

Developing a strategy: Presenting practical approaches to seeking justice before Allah.

Synthesis: Presenting a comprehensive model of “appealing to Allah’s Court of Justice.”

Research tools: Taking notes from primary and secondary sources.

 

7. Structure of the Research

This study comprises six sections and a supplementary section:

Section One: The scope of seeking justice—from self-examination to bringing oneself to account, and from oneself to all of creation.

Section Two: Dār al-Shakāyā—identifying where complaints are recorded and the etiquette of entering it.

Section Three: Complaining against oneself and the lower self—self-examination, complaining against oneself and struggling against the lower self.

Section Four: A comprehensive strategic approach to complaint—complaining against the lower self, Satan, the heart, the eye and the enemy.

Section Five: Strategic complaint in the light of the advent of the Imam—complaining of the greatest afflictions and seeking relief.

Section Six: The Treatise on Rights—the reciprocal rights of all beings in creation.

 

8. Definitions of Key Terms

Justice: Fairness and equity. In this study, it refers to seeking justice and bringing a complaint before Allah.

Allah’s Court of Justice: The divine tribunal in which justice is administered.

Dār al-Shakāyā: The place where complaints are recorded.

Complaint: Seeking justice from Allah in response to oppression and injustice.

The Treatise on Rights: A treatise by Imam Sajjad (peace be upon him) setting out 52 reciprocal rights between human beings and all beings in creation.

Creation: All beings in the universe, including the heavens, the earth, animals, plants and microbes.

 

📋 Structured Summary

🔹 A) Research Profile

Title	Appealing to Allah’s Court of Justice — The Reciprocal Rights of All Beings in Creation
Central question	What does appealing to Allah’s Court of Justice mean, and what are its dimensions, foundations and strategies?
Method	Descriptive and analytical, using library-based research
Primary sources	The Noble Qur’an, al-Ṣaḥīfa al-Sajjādiyya, the Treatise on Rights, Biḥār al-Anwār, and others
Main hypothesis	Appealing to Allah’s Court of Justice is a complete act of worship founded on three principles: “right, justice and welfare.”
Structure	Six sections plus a supplementary section of devotional poetry

🔹 B) Main Findings (in 12 themes)

Theme 1: The scope of seeking justice

Layer	Domain	Examples
First layer: the self	The lower self, heart, intellect, desires	“أَشْكُو نَفْساً بِالسُّوءِ أَمَّارَةً”
Second layer: the limbs and faculties	Eyes, ears, tongue, hands, feet	“كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلاً”
Third layer: the family	Father, mother, spouse, child	The Treatise on Rights
Fourth layer: society	Companions, friends, neighbours	The Treatise on Rights
Fifth layer: government	Rulers, officials, scholars	Nahj al-Balāgha
Sixth layer: history	Saqīfa, Pharaoh, the Samaritan	Islamic history
Seventh layer: Animals	Sheep, chickens, ants	“وَ ما مِنْ دَابَّةٍ فِي الْأَرْضِ…”
Eighth layer: Microbes	Bacteria, viruses, diseases	Modern science
Ninth layer: The universe	Sky, earth, air, light	“شَكَا السَّمَاءُ وَ الْأَرْضُ”

Note: Seeking redress is an act of affirming God’s oneness. In appealing to Allah, the servant acknowledges that God alone is the Ruler, Judge, Witness and Avenger.

 

Axis 2: The Court of Grievances

Feature	Explanation	Source
Place of registration	“قُلْ كُلٌّ يَعْمَلُ عَلى‏ شاكِلَتِهِ”	Al-Isra: 84
Center of registration	“وَ كُلَّ شَيْ‏ءٍ أَحْصَيْناهُ فِي إِمامٍ مُبِينٍ”	Ya-Sin: 12
Qibla of grievances	“وَ ما أَنْتَ بِتابِعٍ قِبْلَتَهُمْ وَ ما بَعْضُهُمْ بِتابِعٍ قِبْلَةَ بَعْضٍ”	Al-Baqara: 115
The heart of the Imam of the Age	“قَلْبُ الْمُؤْمِنِ عَرْشُ الرَّحْمَنِ”	Hadith

Etiquette of entry: ritual purity, facing the qibla, humility, certainty, persistence, seeking intercession, concluding prayer.

 

Axis 3: The limits of complaint

Limit	Explanation	Source
First limit: Truth	A complaint must be grounded in truth	“وَ لا تَعْتَدُوا إِنَّ اللَّهَ لا يُحِبُّ الْمُعْتَدِينَ”
Second limit: Justice	A complaint must be just	“اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوى‏”
Third limit: Expediency	A complaint must serve a legitimate interest	“وَ لا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ”
Fourth limit: Proper conduct	A complaint must be made with proper decorum	“ادْعُوا رَبَّكُمْ تَضَرُّعاً وَ خُفْيَةً”
Fifth limit: Trust in God	A complaint must be accompanied by trust in God	“وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ”

Note: Without observing these limits, a complaint becomes a sin.

 

Axis 4: Distinguishing the subjects of complaint

Subject of complaint: complaint against a believer / complaint against an unbeliever

Basis	Verse 12 of al-Hujurat	Verse 8 of al-Mumtahana
Ruling	Backbiting is forbidden	Backbiting does not apply
Method	Counsel, forgiveness, kindness	Expose, disgrace, retaliate in kind
Aim	Reform	Ward off harm
Authority	Qualified authority	God’s Proof and those who hold fast to the Two Weighty Things
Subject	Enemy at war	Enemy not at war
Definition	One who wages war against God and His Messenger	One who does not wage war against God and His Messenger
Ruling	Retaliation in kind, exposure, disgrace	Counsel, kindness, forgiveness
Reputation	No protection	Protected
Investigation	Obligatory	Forbidden

Note: Mistaking one for the other leads to injustice.

 

Axis 5: Complaining about oneself

Stage	Explanation
Vigilance	Keeping watch over the soul throughout the day
Self-examination	Taking account of the soul at day’s end
Reproaching the soul	Rebuking the soul for its sins
Punishing the soul	Punishing the soul for its sins
Struggle	Striving against the self

Note: Complaining against oneself is the greater jihad and a complete act of repentance, encompassing confession, remorse, resolve, and making amends.

 

Theme 6: The Complaint of Heaven and Earth

Stage	Explanation	Evidence
Evil deed	The people of Lot committed an evil deed	«وَ لُوطاً…»
Complaint	Heaven and earth lodged a complaint	«شَكَا السَّمَاءُ وَ الْأَرْضُ»
Revelation	God revealed to heaven and earth	«فَأَوْحَى اللَّهُ…»
Punishment	A shower of stones and being swallowed up	«وَ أَمْطَرْنا عَلَيْهِمْ مَطَراً»

Note: The complaint of heaven and earth is a model for us: we must not remain silent in the face of sin.

 

Theme 7: A Comprehensive, Strategic Complaint

Element	Subject of the complaint	Key phrase
The self	The commanding self	«أَشْكُو نَفْساً بِالسُّوءِ أَمَّارَةً»
The enemy	The misguiding enemy	«أَشْكُو إِلَيْكَ عَدُوّاً يُضِلُّنِي»
Satan	The deceiving Satan	«وَ شَيْطَاناً يُغْوِينِي»
The heart	The hardened heart	«أَشْكُو قَلْباً قَاسِياً»
The eye	The tearless eye	«وَ عَيْناً عَنِ الْبُكَاءِ مِنْ خَوْفِكَ جَامِدَةً»

Note: These five elements form an integrated whole, each complementing the others.

 

Theme 8: A Complaint with a Taste of the Advent

Affliction	Explanation	Key phrase
The loss of a Prophet	The loss of the Prophet, peace be upon him	«فَقْدَ نَبِيِّنَا»
The occultation of the Wali	The occultation of the Imam of Our Time, peace be upon him	«غَيْبَةَ وَلِيِّنَا»
The hardship of the age	The hardship of the times	«شِدَّةَ الزَّمَانِ»
Trials	The onset of trials	«وُقُوعَ الْفِتَنِ»
Enemies	The ascendancy of enemies	«تَظَاهُرَ الْأَعْدَاءِ»
Few supporters	Their small number	«قِلَّةَ عَدَدِنَا»

Seeking relief: swift victory, mighty aid, an Imam of justice, permission for the advent, the overthrow of tyranny, the revival of the Quran, and support for the Wali.

 

Theme 9: The Relationship Between Complaint and Strategic Action

Relationship	Explanation	Evidence
Complaint as a prelude to strategic action	Complaint makes a person aware of injustice	«وَ لا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا»
Complaint as a tool for strategic action	Complaint as a means of drawing divine attention	«ادْعُوني أَسْتَجِبْ لَكُمْ»
Complaint is the fruit of sound planning	Sound planning leads to a rightful complaint	“فَاسْتَقِمْ كَما أُمِرْتَ”
Complaint completes sound planning	Complaint and planning are the two wings of a bird	“وَ تَعاوَنُوا عَلَى الْبِرِّ وَ التَّقْوى‏”

Axis 10: The relationship between complaint and the advent

Relationship	Explanation	Evidence
Complaint as a prelude to the advent	The complaint of the faithful is one of the conditions for the advent	“حَتَّى إِذا اسْتَيْأَسُوا”
Complaint as a means of hastening the advent	Turning to Allah in complaint, praying for the advent to be hastened	“اللَّهُمَّ عَجِّلْ لِوَلِيِّكَ الْفَرَجَ”
Complaint as a consequence of the advent	With the advent, complaints will give way to justice	“وَ يَضَعُ الْحَرْبَ أَوْزارَها”
Complaint completes the advent	Complaint and expectation are the two wings of a bird	“أَفْضَلُ الْعِبَادَةِ انْتِظَارُ الْفَرَجِ”

 

 

Axis 11: The Treatise on Rights (52 rights)

Layer	Title	Number of rights
First layer	Divine unity	1
Second layer	The self	1
Third layer	The bodily faculties	7
Fourth layer	Acts of worship	5
Fifth layer	Governance	4
Sixth layer	Family	6
Seventh layer	Loyalty	2
Eighth layer	Social relations	7
Ninth layer	Financial matters	3
Tenth layer	Hostility	2
Eleventh layer	Consultation	4
Twelfth layer	Age	2
Thirteenth layer	Asking	2
Fourteenth layer	Kindness and wrongdoing	2
Fifteenth layer	The community and those under covenant	2

The heart of the text: “حَقُّ اللَّهِ الْأَكْبَرُ” — the greatest right.

The mind of the text: “جَعَلَ لَكَ عَلَى نَفْسِهِ أَنْ يَكْفِيَكَ” — the promise of sufficiency.

 

Axis 12: Final summary

Point	Explanation
Complaint as a complete act of worship	It encompasses supplication, disavowal, turning back to God, and reliance upon Him
Complaint has limits	Right, justice, public interest, propriety, reliance upon God
Distinguishing between audiences	Believer/disbeliever, combatant/non-combatant
Complaint and planning	The two wings of a bird
Complaint and the advent	A prelude, means, consequence, and complement of the advent

🔹 C) Final conclusion

“Crying out for justice before Allah” is a complete act of worship, founded, among other things, on three principles: “right, justice, and public interest.” It encompasses supplication, disavowal, turning back to God, and reliance upon Him, and has limits which, if not observed, can turn it into sin.

 

Final formula:

Appeal your case before Allah = the scope of grievances + the proper conduct of complaint + the limits of complaint + distinguishing whom to address + Risālat al-Ḥuqūq + seeking deliverance

 

 

Part 1:

❇️The scope of seeking justice

From holding oneself to account to putting oneself on trial!

A person may seek redress from other people, and even from their own limbs and faculties and from all creation!

The whole universe will seek redress against every single human being!

Seeking justice extends to encompass the entire universe!

The whole universe, and everything within it, will bring us before the court!

We are connected with the whole fabric of existence, and we have reciprocal rights and duties toward one another!

For example:

Sheep, chickens and roosters, fruit, molecules of air, and so on may well lodge complaints against us: What did you do with the sustenance of our lives? Did you use it in obedience to God, or turn it into impurity and sin?!

 

 

❇️The House of Grievances

Establish a “House of Complaint to God” as a place to register grievances—a cave of complaints, a centre for lodging them!

Make it the qibla of grievances, turned toward Allah, the Most Just of judges!

Make the heart of our Imam of the Age the court and registry of the Most Just of judges!
A register of grievances!

 

❇️Care in presenting a complaint

Look closely at society, taking account of every level from top to bottom!

Wherever you see oppression and injustice, lodge a complaint!

If you do not complain, it is as though you approve of their oppression!

Complaint is, in a sense, a renunciation of oppression, injustice, and ignorance. Lodging a complaint is itself a form of worship!

A complaint is the most impassioned and plaintive of prayers!

 

❇️Complaint is the prayer of the oppressed

✨🔆 الفرقان : 77 قُلْ ما يَعْبَؤُا بِكُمْ رَبِّي لَوْ لا دُعاؤُكُمْ فَقَدْ كَذَّبْتُمْ فَسَوْفَ يَكُونُ لِزاماً

🔆 Say: “My Lord would not care for you were it not for your prayer. You have indeed denied (His signs and His messengers), and this will cling to you and never leave you!”

✨🔆 غافر : 60 وَ قالَ رَبُّكُمُ ادْعُوني‏ أَسْتَجِبْ لَكُمْ إِنَّ الَّذينَ يَسْتَكْبِرُونَ عَنْ عِبادَتي‏ سَيَدْخُلُونَ جَهَنَّمَ داخِرينَ

🔆 Your Lord has said: “Call upon Me, and I will answer you! Those who are too proud to worship Me will soon enter Hell in humiliation!”

 

 

Part 2:

❇️Complaining against oneself and the ego

Take stock of the landscape of your own being and seek redress.

Make the practice of holding yourself to account and seeking justice against yourself part of your daily routine!

Complaining against yourself and your ego completes the process of self-examination and self-discipline.

Complaining of your own laziness, heedlessness, ignorance, and the forces that serve it stirs you to worshipful action!

 

❇️The oppressor posing as victim

Our complaints against our limbs and faculties may have a counterpart: our limbs and faculties may well have complaints against us.

The oppression may be one-sided or mutual!

On the Day of Resurrection, even a fundamental particle—an electron, a proton, an atom or molecule—and the air, light, earth, plants, trees, soil, wind, sheep, cows and chickens whose meat we eat while disobeying God may lodge complaints against us!

Ants, sparrows, and so on.

 

❇️Know the oppressor; know yourself

✨🔆الكهف : 35 وَ دَخَلَ جَنَّتَهُ وَ هُوَ ظالِمٌ لِنَفْسِهِ قالَ ما أَظُنُّ أَنْ تَبيدَ هذِهِ أَبَداً

🔆 He entered his garden while wronging himself, and said, “I do not think this garden will ever perish!”

 

✨🔆فاطر : 32 ثُمَّ أَوْرَثْنَا الْكِتابَ الَّذينَ اصْطَفَيْنا مِنْ عِبادِنا فَمِنْهُمْ ظالِمٌ لِنَفْسِهِ وَ مِنْهُمْ مُقْتَصِدٌ وَ مِنْهُمْ سابِقٌ بِالْخَيْراتِ بِإِذْنِ اللَّهِ ذلِكَ هُوَ الْفَضْلُ الْكَبيرُ

🔆 Then We bequeathed the Book to those of Our servants whom We chose. Among them were some who wronged themselves, some who took a middle course, and some who, by God’s permission, excelled in good deeds. That is the great bounty!

 

✨🔆الصافات : 113 وَ بارَكْنا عَلَيْهِ وَ عَلى‏ إِسْحاقَ وَ مِنْ ذُرِّيَّتِهِما مُحْسِنٌ وَ ظالِمٌ لِنَفْسِهِ مُبينٌ

🔆 We blessed him and Isaac; among their descendants were those who did good, and those who plainly wronged themselves!

 

 

 

 

 

❇️All are conscious

Our limbs and faculties possess awareness! When we complain against them, it may prompt them to pull themselves together, shake off their laziness, and resolve to serve us!

But if the opposite is true, they may well curse us!

 

❇️Complaints against the senses and limbs

Against each of the senses

Against each of the limbs and faculties

Against my eyes

Against my ears

Against my tongue

Against my heart

Against my thoughts

Against my brain

Against my hands and feet

 

 

❇️Against companions

Against my lifeless friends

Against my faithless companions

Against my dear ones who have fled

Against my wealth, against my children

Against … my officials

Against Quran reciters who …

Against extremists

Against scholars who do not practise what they preach

 

 

❇️Complaints against history

Against Saqifah

Against the companions of Saqifah

Against Pharaoh and the Samaritan

Against the Samaritans

Against those who pose as shrine attendants while obstructing access to the shrine

Against preachers who are killers of religion and faith

Against those who have abandoned the Quran and the Household

 

❇️Complaints against animals

Against crows, cockroaches, mice, ants, and so on.

 

❇️A Complaint Against the Microbes

About microbes

About diseases

 

 

 

❇️A Family Tour of the Geography of the Body’s Parts and Organs

A person can hold a gathering with their own body parts and organs—and listen to what they have to say!

What have they seen and endured at our hands? How have we wronged them?

Let us remember that we are the single, immaterial essence, while this body, with all its intricate systems, is a trust placed in our care!

 

❇️The Body’s Members Bear Witness

The very member that will speak on the Day of Resurrection can speak in this world, too!

✨🔆فصلت : 21 وَ قالُوا لِجُلُودِهِمْ لِمَ شَهِدْتُمْ عَلَيْنا قالُوا أَنْطَقَنَا اللَّهُ الَّذي أَنْطَقَ كُلَّ شَيْ‏ءٍ وَ هُوَ خَلَقَكُمْ أَوَّلَ مَرَّةٍ وَ إِلَيْهِ تُرْجَعُونَ

🔆They will say to their skins, “Why did you testify against us?” They will reply, “God, who gives speech to all things, has given us speech. He created you the first time, and to Him you are returning!”

 

A reflection:

Everything in this universe has its own way of speaking—from every fundamental particle to the largest systems, constellations and complex networks. These forms of speech can also be translated into human speech or transformed; the things of the universe can speak in human language, or in the language of other things!

Speech is a sign of consciousness!

A fundamental particle is just a particle, yet it possesses pure consciousness, though it has no brain, heart or nervous system!

✨🔆البلد : 8 أَ لَمْ نَجْعَلْ لَهُ عَيْنَيْنِ

🔆Did We not give him two eyes,

 

✨🔆البلد : 9 وَ لِساناً وَ شَفَتَيْنِ

🔆a tongue and two lips?

 

✨🔆الإسراء : 36 وَ لا تَقْفُ ما لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤادَ كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلاً

🔆Do not pursue that of which you have no knowledge. Surely the ear, the eye and the heart will all be called to account.

 

 

❇️The Complaint of Heaven and Earth

 

💫🔆 عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص‏ لَمَّا عَمِلَتْ قَوْمُ لُوطٍ مَا عَمِلَتْ شَكَا السَّمَاءُ وَ الْأَرْضُ‏ إِلَى اللَّهِ رَبِّهَا فَأَوْحَى اللَّهُ تَعَالَى إِلَى السَّمَاءِ أَنِ احْصِبِيهِمْ وَ أَوْحَى إِلَى الْأَرْضِ اخْسِفِي بِهِمْ.[1]

💫 It is narrated from Ali (AS) that the Messenger of God (PBUH) said:

“When the people of Lot committed that [shameful] act, heaven and earth complained of them to their Lord.

So God, Exalted is He, revealed to heaven, ‘Rain stones down upon them,’ and to earth, ‘Swallow them up.’”

 

 

Illumination:

🔹 1. Heaven and earth complain

Heaven and earth—which, according to Quranic verses, possess consciousness and perception—complained to God of the people of Lot’s shameful act.

This shows the enormity of their sin and the anger of all existence at what they had done.

Heaven and earth, and all things, are conscious!

 

The Quran says:

✨🔆الإسراء : 44 تُسَبِّحُ لَهُ السَّماواتُ السَّبْعُ وَ الْأَرْضُ وَ مَنْ فيهِنَّ وَ إِنْ مِنْ شَيْ‏ءٍ إِلاَّ يُسَبِّحُ بِحَمْدِهِ وَ لكِنْ لا تَفْقَهُونَ تَسْبيحَهُمْ إِنَّهُ كانَ حَليماً غَفُوراً

🔆The seven heavens, the earth, and all those within them glorify Him. There is nothing that does not glorify and praise Him, though you do not understand their glorification. He is forbearing and forgiving.

 

🔹 2. God’s revelation to heaven and earth

God revealed to heaven: “Rain stones down upon them.”

This refers to the rain of stones, the punishment of stoning mentioned in the Quran:

✨🔆 الأعراف : 84 وَ أَمْطَرْنا عَلَيْهِمْ مَطَراً فَانْظُرْ كَيْفَ كانَ عاقِبَةُ الْمُجْرِمينَ

🔆And We sent down upon them a rain (of stones), which crushed and destroyed them. So see what became of the sinners!

 

✨🔆 هود : 82 فَلَمَّا جاءَ أَمْرُنا جَعَلْنا عالِيَها سافِلَها وَ أَمْطَرْنا عَلَيْها حِجارَةً مِنْ سِجِّيلٍ مَنْضُودٍ

🔆When Our command came, We turned that (city and its people) upside down and rained down upon them stones of baked clay, piled one upon another…

 

✨🔆 الحجر : 74 فَجَعَلْنا عالِيَها سافِلَها وَ أَمْطَرْنا عَلَيْهِمْ حِجارَةً مِنْ سِجِّيلٍ

🔆Then (We overturned their city and settlement), turning its highest part into its lowest, and rained stones upon them!

 

✨🔆 الشعراء : 173 وَ أَمْطَرْنا عَلَيْهِمْ مَطَراً فَساءَ مَطَرُ الْمُنْذَرينَ

🔆And We sent down upon them a rain (of stones). How evil was the rain that fell upon those who had been warned!

 

✨🔆 النمل : 58 وَ أَمْطَرْنا عَلَيْهِمْ مَطَراً فَساءَ مَطَرُ الْمُنْذَرينَ

🔆Then We rained down upon them (stones, beneath which they were all buried). How evil was the rain that fell upon those who had been warned!

 

God revealed to the earth: “Swallow them up.”

This refers to the swallowing up of the cities of the people of Lot—Sodom and Gomorrah—as mentioned in the Quran:

✨🔆 النجم : 53 وَ الْمُؤْتَفِكَةَ أَهْوى‏

🔆And He destroyed the overturned cities of the people of Lot,

 

🔹 3. The message of the narration

The sin of the people of Lot was so grave that the heavens and the earth complained of it.

God sent down a twofold punishment upon them: a rain of stones from the sky and the earth swallowing them up.

This shows the severity of divine anger toward the sin of sodomy and sexual corruption.

All creation abhors sin and responds to it.

 

💎 A point to note:

The heavens and the earth possess awareness and understanding, and they complain of sin.

The sin of the people of Lot was so grave that it brought a twofold punishment in its wake: a rain of stones and the earth swallowing them up.

This account underscores the enormity of sodomy and sexual corruption, and the intensity of divine anger toward them.

It shows that all creation responds to sin and complains of it before God.

Let us join the earth, the heavens, the air, the angels who dwell therein, and the pure spirits in complaining to God about the lewdness of our times. Surely, He is the Best of Judges!

 

 

❇️Complaining of those who play games with people’s religion

Complaining of would-be scholars, unfit administrators, unjust rulers, embezzlers, and those who exploit their privileged positions!

Complaining of traitors, both open and hidden!

Complaining of the gullible! The deceivers! Those who usurp positions they have no right to hold! Those who betray the hands that fed them, and those who take what they are given only to turn against their benefactors!

 

 

Part 3: A comprehensive strategic complaint

❇️Complaining of the self, Satan, the heart, the eye, and the enemy

💫🔆 بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ‏ إِلَهِي إِلَيْكَ‏ أَشْكُو نَفْساً بِالسُّوءِ أَمَّارَةً وَ إِلَى الْخَطِيئَةِ مُبَادِرَةً وَ بِمَعَاصِيكَ مُولَعَةً وَ بِسَخَطِكَ مُتَعَرِّضَةً تَسْلُكُ بِي مَسَالِكَ الْمَهَالِكِ وَ تَجْعَلُنِي عِنْدَكَ أَهْوَنَ هَالِكٍ كَثِيرَةَ الْعِلَلِ طَوِيلَةَ الْأَمَلِ إِنْ مَسَّهَا الشَّرُّ تَجْزَعُ وَ إِنْ مَسَّهَا الْخَيْرُ تَمْنَعُ مَيَّالَةً إِلَى اللَّعِبِ وَ اللَّهْوِ مَمْلُوَّةً بِالْغَفْلَةِ وَ السَّهْوِ تُسْرِعُ بِي إِلَى الْحَوْبَةِ وَ تُسَوِّفُنِي بِالتَّوْبَةِ إِلَهِي أَشْكُو إِلَيْكَ عَدُوّاً يُضِلُّنِي وَ شَيْطَاناً يُغْوِينِي قَدْ مَلَأَ بِالْوَسْوَاسِ صَدْرِي وَ أَحَاطَتْ هَوَاجِسُهُ بِقَلْبِي يُعَاضِدُ لِيَ الْهَوَى وَ يُزَيِّنُ لِي حُبَّ الدُّنْيَا وَ يَحُولُ بَيْنِي وَ بَيْنَ الطَّاعَةِ وَ الزُّلْفَى إِلَهِي إِلَيْكَ‏ أَشْكُو قَلْباً قَاسِياً مَعَ الْوَسْوَاسِ مُتَقَلِّباً وَ بِالرَّيْنِ وَ الطَّبْعِ مُتَلَبِّساً وَ عَيْناً عَنِ الْبُكَاءِ مِنْ خَوْفِكَ جَامِدَةً وَ إِلَى مَا يَسُرُّهَا طَامِحَةً إِلَهِي لَا حَوْلَ لِي وَ لَا قُوَّةَ إِلَّا بِقُدْرَتِكَ وَ لَا نَجَاةَ لِي مِنْ مَكَارِهِ الدُّنْيَا إِلَّا بِعِصْمَتِكَ فَأَسْأَلُكَ بِبَلَاغَةِ حِكْمَتِكَ وَ نَفَاذِ مَشِيَّتِكَ أَنْ لَا تَجْعَلَنِي لِغَيْرِ جُودِكَ مُتَعَرِّضاً وَ لَا تُصَيِّرَنِي لِلْفِتَنِ غَرَضاً وَ كُنْ لِي عَلَى الْأَعْدَاءِ نَاصِراً وَ عَلَى الْمَخَازِي وَ الْعُيُوبِ سَاتِراً وَ مِنَ الْبَلَايَا وَاقِياً وَ عَنِ الْمَعَاصِي عَاصِماً بِرَأْفَتِكَ وَ رَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِين[2]‏

 

💫🔆 In the name of God, the Compassionate, the Merciful

My God, I complain to You of a soul that constantly urges me to evil, hastens toward sin, clings to disobedience to You, and brings Your wrath upon itself. It draws me along paths of ruin and makes me the most wretched of those who perish in Your sight. It has countless faults and harbors endless desires. When harm befalls it, it grows impatient; when good comes its way, it is miserly. It is drawn to play and amusement, and steeped in heedlessness and negligence. It hastens me toward sin and puts off repentance.

 

My God, I complain to You of an enemy who leads me astray, and a Satan who misguides me. He has filled my breast with whisperings, and his hidden thoughts have overcome my heart. He helps my passions, makes love of this world seem fair to me, and comes between me and obedience to You and nearness to You.

 

My God, I complain to You of a hardened heart, beset by whisperings, ever-changing, tarnished and sealed by sin; and of an eye that has grown dry, no longer weeping out of fear of You, and is enamored of what pleases it.

 

My God, I have neither strength nor power except through Your power, and I cannot escape the hardships of this world except through Your protection and preservation. So I beseech You by the fullness of Your wisdom and the unfailing force of Your will: do not leave me at the mercy of others, nor make me a target for trials and tribulations. Be my helper against my enemies; conceal my ugliness and faults; guard me from misfortunes and keep me from sin, through Your kindness and mercy, O Most Merciful of the merciful.

 

 

The backbone of the supplication

Table: The backbone of the supplication (complaining of the self, Satan, the heart, the eye, and the enemy)

No.	Object of complaint	Subject	Key passage	Meaning
1	The soul	The commanding soul	“أَشْكُو نَفْساً بِالسُّوءِ أَمَّارَةً”	A complaint against the soul that commands evil
2	The soul	Rushing into sin	“وَ إِلَى الْخَطِيئَةِ مُبَادِرَةً”	Hastening toward wrongdoing
3	The soul	Fondness for disobedience	“وَ بِمَعَاصِيكَ مُولَعَةً”	Enamoured of sins
4	The soul	Exposing oneself to wrath	“وَ بِسَخَطِكَ مُتَعَرِّضَةً”	Brings itself under God’s wrath
5	The soul	The path to ruin	“تَسْلُكُ بِي مَسَالِكَ الْمَهَالِكِ”	Leads me down the paths of destruction
6	The soul	Humiliation before God	“تَجْعَلُنِي عِنْدَكَ أَهْوَنَ هَالِكٍ”	Makes me the lowliest of the lost
7	The soul	Afflictions and desires	“كَثِيرَةَ الْعِلَلِ طَوِيلَةَ الْأَمَلِ”	Full of faults and longings
8	The soul	Impatience and stinginess	“إِنْ مَسَّهَا الشَّرُّ تَجْزَعُ وَ إِنْ مَسَّهَا الْخَيْرُ تَمْنَعُ”	Impatient in hardship, miserly in ease
9	The soul	Amusement and heedlessness	“مَيَّالَةً إِلَى اللَّعِبِ وَ اللَّهْوِ مَمْلُوَّةً بِالْغَفْلَةِ وَ السَّهْوِ”	Inclined to frivolity and heedlessness
10	The soul	Putting off repentance	“تُسْرِعُ بِي إِلَى الْحَوْبَةِ وَ تُسَوِّفُنِي بِالتَّوْبَةِ”	Hastens me into sin and delays repentance
11	The enemy	The misleader	“أَشْكُو إِلَيْكَ عَدُوّاً يُضِلُّنِي”	A complaint against the enemy who leads me astray
12	Satan	The deceiver	“وَ شَيْطَاناً يُغْوِينِي”	Satan, who deceives
13	Satan	Whispering in the breast	“قَدْ مَلَأَ بِالْوَسْوَاسِ صَدْرِي”	Has filled the breast with whispers
14	Satan	Besieging the heart	“وَ أَحَاطَتْ هَوَاجِسُهُ بِقَلْبِي”	His confused thoughts have surrounded the heart
15	Satan	Abetting desire	“يُعَاضِدُ لِيَ الْهَوَى”	Abets the lower self’s desires
16	Satan	Adorning the world	“وَ يُزَيِّنُ لِي حُبَّ الدُّنْيَا”	Makes love of the world seem alluring
17	Satan	An obstacle to obedience	“وَ يَحُولُ بَيْنِي وَ بَيْنَ الطَّاعَةِ وَ الزُّلْفَى”	Stands between me and obedience and nearness
18	The heart	Hardness	“أَشْكُو قَلْباً قَاسِياً”	A complaint against a hardened heart
19	The heart	Doubt	“مَعَ الْوَسْوَاسِ مُتَقَلِّباً”	Made unsteady by whispers
20	The heart	Tarnish	“وَ بِالرَّيْنِ وَ الطَّبْعِ مُتَلَبِّساً”	Covered with tarnish and sealed (by sin)
21	Eyes	Dryness from weeping	“وَ عَيْناً عَنِ الْبُكَاءِ مِنْ خَوْفِكَ جَامِدَةً”	An eye that does not weep out of fear of God
22	Eyes	Craving for pleasure	“وَ إِلَى مَا يَسُرُّهَا طَامِحَةً”	Greedy for pleasures
23	Trust in God	Powerlessness	“لَا حَوْلَ لِي وَ لَا قُوَّةَ إِلَّا بِقُدْرَتِكَ”	There is no power or strength except through Your power
24	Trust in God	Deliverance	“لَا نَجَاةَ لِي مِنْ مَكَارِهِ الدُّنْيَا إِلَّا بِعِصْمَتِكَ”	Deliverance from adversities comes only through Your protection
25	Petition	Protection from exposure	“أَنْ لَا تَجْعَلَنِي لِغَيْرِ جُودِكَ مُتَعَرِّضاً”	Do not leave me exposed to anything other than Your generosity
26	Petition	A target for tribulations	“وَ لَا تُصَيِّرَنِي لِلْفِتَنِ غَرَضاً”	Do not make me a target for tribulations
27	Petition	Help against the enemy	“وَ كُنْ لِي عَلَى الْأَعْدَاءِ نَاصِراً”	Grant me victory over my enemies
28	Petition	Concealment of faults	“وَ عَلَى الْمَخَازِي وَ الْعُيُوبِ سَاتِراً”	Conceal my faults
29	Petition	Protection from affliction	“وَ مِنَ الْبَلَايَا وَاقِياً”	Protect me from afflictions
30	Petition	Protection from sin	“وَ عَنِ الْمَعَاصِي عَاصِماً”	Protect me from sins
31	Closing	Mercy	“بِرَأْفَتِكَ وَ رَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ”	By Your kindness and mercy, O Most Merciful

 

 

 

Part 4: A strategic lament, infused with spiritual insight and self-examination

❇️ A particular lament concerning “the heart, the self, reason, desire, obedience, and sin”

💫🔆يَا خَيْرَ مَنْ دُعِيَ لِكَشْفِ الضُّرِّ وَ الْمَأْمُولِ لِكُلِّ يُسْرٍ وَ عُسْرٍ بِكَ أَنْزَلْتُ حَاجَتِي فَلَا تَرُدَّنِي مِنْ سَنِيِّ مَوَاهِبِكَ خَائِباً يَا كَرِيمُ يَا كَرِيمُ يَا كَرِيمُ وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ ثُمَّ يَسْجُدُ وَ يَقُولُ إِلَهِي قَلْبِي‏ مَحْجُوبٌ وَ نَفْسِي مَعْيُوبٌ‏ وَ عَقْلِي مَغْلُوبٌ وَ هَوَائِي غَالِبٌ وَ طَاعَتِي قَلِيلَةٌ وَ مَعْصِيَتِي كَثِيرَةٌ وَ لِسَانِي مُقِرٌّ بِالذُّنُوبِ فَكَيْفَ حِيلَتِي يَا سَتَّارَ الْعُيُوبِ وَ يَا عَلَّامَ الْغُيُوبِ وَ يَا كَاشِفَ الْكُرُوبِ اغْفِرْ ذُنُوبِي كُلَّهَا بِحُرْمَةِ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ يَا غَفَّارُ يَا غَفَّارُ يَا غَفَّارُ بِرَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِين‏[3]

 

💫 Part One: Intimate prayer and supplication

“My God! My heart is veiled.

O best of those to whom one turns to relieve distress, and O hope in every ease and hardship!

I have laid my need before You; do not send me away disappointed, but grant me Your most exalted gifts.

O Generous One! O Generous One! O Generous One!

There is no power or strength except through God, the Most High, the Almighty.”

Then he prostrates and says:

“My God! My heart is veiled,

my self is flawed and deficient,

my reason is overcome and defeated,

my desire prevails,

my obedience is little,

my sins are many,

and my tongue confesses to sin.

 

What recourse have I, then, O Concealer of faults, Knower of the unseen, Remover of sorrows?

Forgive all my sins, for the sake of Muhammad and the family of Muhammad.

O Most Forgiving! O Most Forgiving! O Most Forgiving!

By Your mercy, O Most Merciful of the merciful!”

 

Illumination:

🔹 1. The veiled heart

«قَلْبِی مَحْجُوبٌ» – The servant’s heart is shrouded by heedlessness and sin.

This veil prevents a complete connection with God.

 

🔹 2. The flaws of the self

«نَفْسِی مَعْیُوبٌ» – The self is flawed and deficient.

“عَقْلِی مَغْلُوبٌ” – My reason has been overcome by my lower self.

“هَوَائِی غَالِبٌ” – My lower self has the upper hand.

 

🔹 3. Confession of sins

“طَاعَتِی قَلِیلَةٌ وَ مَعْصِیَتِی كَثِیرَةٌ” – Few acts of obedience, many sins.

“لِسَانِی مُقِرٌّ بِالذُّنُوبِ” – The tongue confesses to sins.

 

🔹 4. Seeking refuge in the divine attributes

“سَتَّارَ الْعُيُوبِ” – O Concealer of faults.

“عَلَّامَ الْغُيُوبِ” – O Knower of the unseen.

“كَاشِفَ الْكُرُوبِ” – O Reliever of sorrows.

 

🔹 5. Seeking intercession through Muhammad and the Family of Muhammad (PBUH)

“بِحُرْمَةِ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ” – The servant asks God for forgiveness by the honor of Muhammad and his family.

This represents the Shi‘i practice of seeking intercession through the Ahl al-Bayt (AS) in supplication.

 

🔹 6. Repeating “يا غفار”

The repetition of “يا غفار” shows the servant’s insistence and humble pleading as they seek forgiveness.

 

💎 The Essence:

Acknowledging the faults of the lower self, the heart’s veil, the ascendancy of desire, and the multitude of sins, the servant turns to God.

Through Muhammad and the Family of Muhammad (PBUH), they ask God to forgive all their sins.

This supplication embodies utter humility, confession of sin, seeking intercession, and hope in divine mercy.

The repetition of “يا كريم” and “يا غفار” conveys the servant’s profound need and earnest pleading.

 

 

Table of the Supplication’s Framework (Final Section)

No.	Theme	Key phrase	Meaning
1	يا خير من دُعِیَ	“يَا خَيْرَ مَنْ دُعِيَ لِكَشْفِ الضُّرِّ”	O best of those called upon to relieve hardship
2	Hope for ease	“وَ الْمَأْمُولِ لِكُلِّ يُسْرٍ وَ عُسْرٍ”	Hope in every ease and hardship
3	Presenting a need	“بِكَ أَنْزَلْتُ حَاجَتِي”	I have laid my need before You
4	Not being turned away	“فَلَا تَرُدَّنِي مِنْ سَنِيِّ مَوَاهِبِكَ خَائِباً”	Do not send me back disappointed, deprived of Your generous gifts
5	Calling upon divine generosity	“يَا كَرِيمُ يَا كَرِيمُ يَا كَرِيمُ”	Repeated three times: O Generous One
6	No power of one’s own	“وَ لَا حَوْلَ وَ لَا قُوَّةَ إِلَّا بِاللَّهِ الْعَلِيِّ الْعَظِيمِ”	There is no movement or power except through God
7	Prostration	“ثُمَّ يَسْجُدُ وَ يَقُولُ”	Then he prostrates and says
8	The heart’s veil	“إِلَهِي قَلْبِي مَحْجُوبٌ”	O God, my heart is veiled
9	The faults of the lower self	“وَ نَفْسِي مَعْيُوبٌ”	My lower self is flawed
10	Reason overcome	“وَ عَقْلِي مَغْلُوبٌ”	My reason has been overcome
11	Desire prevailing	“وَ هَوَائِي غَالِبٌ”	My lower self has the upper hand
12	Few acts of obedience	“وَ طَاعَتِي قَلِيلَةٌ”	My acts of obedience are few
13	Abundance of sins	“وَ مَعْصِيَتِي كَثِيرَةٌ”	My sins are many
14	The tongue’s confession	“وَ لِسَانِي مُقِرٌّ بِالذُّنُوبِ”	My tongue confesses to sins
15	Helplessness	“فَكَيْفَ حِيلَتِي”	So what recourse do I have?
16	Concealer of faults	“يَا سَتَّارَ الْعُيُوبِ”	O Concealer of faults
17	Knower of the Unseen	“وَ يَا عَلَّامَ الْغُيُوبِ”	O Knower of all hidden things
18	Remover of Distresses	“وَ يَا كَاشِفَ الْكُرُوبِ”	O Reliever of sorrows
19	Seeking Forgiveness	“اغْفِرْ ذُنُوبِي كُلَّهَا”	Forgive all my sins
20	Intercession of Muhammad and His Family	“بِحُرْمَةِ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ”	By the honor of Muhammad and his family
21	Calling upon the All-Forgiving	“يَا غَفَّارُ يَا غَفَّارُ يَا غَفَّارُ”	Repeat three times: O All-Forgiving
22	Conclusion	“بِرَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ”	By Your mercy, O Most Merciful of the merciful

 

Important Structural Features

Feature	Explanation
Threefold repetition	“O Generous One” three times, “O All-Forgiving” three times → emphasis on generosity and forgiveness
Contrasts	Little obedience ↔ many sins / veiled heart ↔ Concealer of faults
Movement from complaint to prostration	The intimate prayer begins with complaint and reaches prostration and confession
The axis of intercession	Muhammad and the Family of Muhammad ﷺ as intermediaries of forgiveness
Conclusion	Return to mercy: “O Most Merciful of the merciful”

 

 

Part 5: Strategic Complaint to the Geography of Existence, with a Taste of the Appearance

❇️ Complaint about the Greatest Calamities

💫🔆اللَّهُمَّ إِنَّا نَشْكُو إِلَيْكَ فَقْدَ نَبِيِّنَا وَ غَيْبَةَ وَلِيِّنَا وَ شِدَّةَ الزَّمَانِ عَلَيْنَا وَ وُقُوعَ الْفِتَنِ بِنَا وَ تَظَاهُرَ الْأَعْدَاءِ عَلَيْنَا وَ كَثْرَةَ عَدُوِّنَا وَ قِلَّةَ عَدَدِنَا اللَّهُمَّ فَافْرُجْ ذَلِكَ بِفَتْحٍ مِنْكَ تُعَجِّلُهُ وَ نَصْرٍ مِنْكَ تُعِزُّهُ‏  وَ إِمَامِ عَدْلٍ تُظْهِرُهُ إِلَهَ الْحَقِّ رَبَّ الْعَالَمِينَ اللَّهُمَّ إِنَّا نَسْأَلُكَ أَنْ تَأْذَنَ لِوَلِيِّكَ فِي إِظْهَارِ عَدْلِكَ فِي عِبَادِكَ وَ قَتْلِ أَعْدَائِكَ فِي بِلَادِكَ حَتَّى لَا تَدَعَ لِلْجَوْرِ يَا رَبِّ دِعَامَةً إِلَّا قَصَمْتَهَا وَ لَا بِنْيَةً إِلَّا أَفْنَيْتَهَا وَ لَا قُوَّةً إِلَّا أَوْهَنْتَهَا وَ لَا رُكْناً إِلَّا هَدَدْتَهُ‏  وَ لَا حَدّاً إِلَّا فَلَلْتَهُ وَ لَا سِلَاحاً إِلَّا أَكْلَلْتَهُ‏  وَ لَا رَايَةً إِلَّا نَكَّسْتَهَا وَ لَا شُجَاعاً إِلَّا قَتَلْتَهُ وَ لَا جَيْشاً إِلَّا خَذَلْتَهُ وَ ارْمِهِمْ يَا رَبِّ بِحَجَرِكَ الدَّامِغِ وَ اضْرِبْهُمْ بِسَيْفِكَ الْقَاطِعِ وَ بِبَأْسِكَ الَّذِي لَا تَرُدُّهُ‏ عَنِ الْقَوْمِ الْمُجْرِمِينَ‏ وَ عَذِّبْ أَعْدَاءَكَ وَ أَعْدَاءَ دِينِكَ وَ أَعْدَاءَ رَسُولِكَ بِيَدِ وَلِيِّكَ وَ أَيْدِي عِبَادِكَ الْمُؤْمِنِينَ اللَّهُمَّ اكْفِ وَلِيَّكَ وَ حُجَّتَكَ فِي أَرْضِكَ هَوْلَ عَدُوِّهِ وَ كِدْ مَنْ كَادَهُ وَ امْكُرْ بِمَنْ مَكَرَ بِهِ وَ اجْعَلْ دَائِرَةَ السَّوْءِ عَلَى مَنْ أَرَادَ بِهِ سُوءاً وَ اقْطَعْ عَنْهُ مَادَّتَهُمْ وَ أَرْعِبْ لَهُ قُلُوبَهُمْ وَ زَلْزِلْ لَهُ أَقْدَامَهُمْ وَ خُذْهُمْ جَهْرَةً وَ بَغْتَةً وَ شَدِّدْ عَلَيْهِمْ عِقَابَكَ وَ أَخْزِهِمْ فِي عِبَادِكَ وَ الْعَنْهُمْ فِي بِلَادِكَ وَ أَسْكِنْهُمْ أَسْفَلَ نَارِكَ وَ أَحِطْ بِهِمْ أَشَدَّ عَذَابِكَ وَ أَصْلِهِمْ نَاراً وَ احْشُ قُبُورَ مَوْتَاهُمْ نَاراً وَ أَصْلِهِمْ حَرَّ نَارِكَ فَإِنَّهُمْ‏ أَضاعُوا الصَّلاةَ وَ اتَّبَعُوا الشَّهَواتِ‏ وَ أَذَلُّوا عِبَادَكَ اللَّهُمَّ وَ أَحْيِ بِوَلِيِّكَ الْقُرْآنَ وَ أَرِنَا نُورَهُ سَرْمَداً لَا ظُلْمَةَ فِيهِ وَ أَحْيِ بِهِ الْقُلُوبَ الْمَيْتَةَ وَ اشْفِ بِهِ الصُّدُورَ الْوَغِرَةَ  وَ اجْمَعْ بِهِ الْأَهْوَاءَ الْمُخْتَلِفَةَ عَلَى الْحَقِّ وَ أَقِمْ بِهِ الْحُدُودَ الْمُعَطَّلَةَ وَ الْأَحْكَامَ الْمُهْمَلَةَ حَتَّى لَا يَبْقَى حَقٌّ إِلَّا ظَهَرَ وَ لَا عَدْلٌ إِلَّا زَهَرَ وَ اجْعَلْنَا يَا رَبِّ مِنْ أَعْوَانِهِ وَ مُقَوِّي سُلْطَانِهِ‏  وَ الْمُؤْتَمِرِينَ لِأَمْرِهِ وَ الرَّاضِينَ بِفِعْلِهِ وَ الْمُسَلِّمِينَ لِأَحْكَامِهِ وَ مِمَّنْ لَا حَاجَةَ لَهُ بِهِ إِلَى التَّقِيَّةِ مِنْ خَلْقِكَ أَنْتَ يَا رَبِّ الَّذِي تَكْشِفُ السُّوءَ وَ تُجِيبُ الْمُضْطَرَّ إِذَا دَعَاكَ وَ تُنَجِّي مِنَ الْكَرْبِ الْعَظِيمِ فَاكْشِفْ يَا رَبِّ الضُّرَّ عَنْ وَلِيِّكَ وَ اجْعَلْهُ خَلِيفَةً فِي أَرْضِكَ كَمَا ضَمِنْتَ لَهُ اللَّهُمَّ وَ لَا تَجْعَلْنِي مِنْ خُصَمَاءِ آلِ مُحَمَّدٍ وَ لَا تَجْعَلْنِي مِنْ أَعْدَاءِ آلِ مُحَمَّدٍ وَ لَا تَجْعَلْنِي مِنْ أَهْلِ الْحَنَقِ وَ الْغَيْظِ عَلَى آلِ مُحَمَّدٍ فَإِنِّي أَعُوذُ بِكَ مِنْ ذَلِكَ فَأَعِذْنِي وَ أَسْتَجِيرُ بِكَ فَأَجِرْنِي اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اجْعَلْنِي بِهِمْ فَائِزاً عِنْدَكَ‏ فِي الدُّنْيا وَ الْآخِرَةِ وَ مِنَ الْمُقَرَّبِينَ‏.[4]

 

 

💫 Part One: Complaint to God

“God, we complain to You of the loss of our Prophet,

the absence of our Guardian,

the hardships of our times,

the trials that have befallen us,

the domination of our enemies,

the great number of our enemies,

and our small numbers.

 

God, then relieve these [sufferings]

with a deliverance from You, hastened by You,

and a victory from You, granted strength by You,

and a just Imam, whom You bring forth,

O God of Truth, Lord of all worlds!”

 

💫 Part Two: Seeking Permission for God’s Guardian

“God, we ask You to grant Your Guardian permission to make Your justice manifest among Your servants,

and to slay Your enemies in Your lands,

until, O Lord, no foundation of injustice remains that he does not break,

and no structure that he does not destroy,

And leave no force that has not been weakened,

no pillar that has not been brought down,

no frontier that has not been breached,

no weapon that has not been blunted,

no banner that has not been toppled,

no champion that has not been slain,

and no army that has not been humbled.

 

O Lord! Strike them with Your crushing stone,

and smite them with Your keen-edged sword;

with Your might, from which the company of criminals cannot turn away,

punish Your enemies, the enemies of Your religion, and the enemies of Your Prophet,

by the hand of Your wali and the hands of Your believing servants.”

 

💫 Part Three: Seeking Protection for God’s Wali

“O Allah! Shield Your wali and proof on earth from the fear of his enemy,

outwit the one who plots against him,

and foil the one who schemes against him,

Turn the evil they intend against him back upon them,

Cut them off at the root,

Fill their hearts with dread of him,

Make their footsteps falter,

Seize them openly and without warning,

Make Your punishment severe upon them,

Humiliate them among Your servants,

Curse them throughout Your lands,

Set them in the lowest depths of Your Fire,

Encompass them with the most grievous of Your punishments,

Burn them in the Fire,

Fill the graves of their dead with fire,

And make them feel the scorching heat of Your Fire—

For they have neglected prayer, followed their desires, and oppressed Your servants.”

 

💫 Part Four: Praying for the Qur’an to be revived through God’s Guardian

“O God! Through the hand of Your Guardian, revive the Qur’an,

And show us its light, everlasting and without darkness,

Revive dead hearts through it,

Heal hearts filled with spite,

Unite conflicting desires upon the truth through it,

And uphold through it the suspended limits and neglected rulings,

Until no truth remains hidden, but is made manifest,

And no justice remains unseen, but shines forth.

 

O Lord! Make us among his supporters and those who strengthen his rule,

Among those who obey him, are pleased with his deeds, and submit to his rulings,

And among those who have no need to practise dissimulation before Your creation.

 

You, O Lord, are the One who removes harm and answers the helpless when they call upon You,

And delivers them from great distress.

So, O Lord, remove affliction from Your Guardian,

And make him Your vicegerent on earth, as You have promised him.”

 

💫 Part Five: Praying to be kept from hostility toward the Family of Muhammad (PBUH)

“O God! Do not make me one of the enemies of the Family of Muhammad,

And do not make me one of those who bear them spite or anger,

For I seek refuge in You from this; so shelter me,

And I turn to You for protection; so grant me refuge.

 

O God! Bless Muhammad and his family,

And grant me success through them in this world and the Hereafter,

And make me one of those brought near.”

 

**Commentary:**

🔹 1. Complaining to God

The servant complains to God of the Prophet’s absence (PBUH), the occultation of the Guardian (the Imam of the Age (AS)), the hardships of the times, the trials, the multitude of enemies, and the small number of believers.

This represents the Shi‘a’s utter state of vulnerability during the era of occultation.

 

🔹 2. Praying for the Advent and for Justice

The servant asks God to grant His Guardian permission to:

Make justice manifest.

Destroy the enemies.

Topple the foundations of oppression.

 

🔹 3. Praying for the Enemies’ Destruction

This supplication includes a lengthy list of requests for the enemies’ destruction: breaking their foundations, razing their structures, weakening their forces, bringing down their banners, killing their champions, and humiliating their armies.

This reflects the enemies’ extreme oppression and the need for their complete destruction.

 

🔹 4. Praying for the Qur’an to Be Revived

The servant asks God to revive the Qur’an through His Guardian and to:

Reveal its light.

Revive dead hearts.

Heal hearts filled with spite.

Unite conflicting desires upon the truth.

Uphold the suspended limits.

 

🔹 5. Praying to Support God’s Guardian

The servant asks God to make him one of the supporters of His Guardian, so that he may:

Strengthen his rule.

Obey him.

Be pleased with his deeds.

Submit to his rulings.

Have no need to practise dissimulation.

 

🔹 6. Praying to Be Kept from Hostility toward the Family of Muhammad (PBUH)

The servant asks God not to make him one of those who oppose, resent, or are angered by the Family of Muhammad (PBUH).

This underscores the importance of loyalty to the Prophet’s Household (AS) and of keeping clear of hostility toward them.

 

💎 The Essence:

This supplication represents the Shi‘a’s utter state of vulnerability during the era of occultation and their prayer for the advent of the Imam of the Age (AS).

The servant asks God to grant His Guardian permission to make justice manifest and destroy the enemies.

He also prays for the Qur’an to be revived, for the ability to support God’s Guardian, and to be kept from hostility toward the Family of Muhammad (PBUH).

The supplication emphasises the importance of loyalty to the Prophet’s Household, anticipation of deliverance, and readiness to support the Imam of the Age (AS).

 

 

The Supplication’s Structural Outline (Complaint and Plea for Deliverance)

No.	Theme	Key Passage	Meaning
1	Complaint	“اللَّهُمَّ إِنَّا نَشْكُو إِلَيْكَ فَقْدَ نَبِيِّنَا”	Lamenting the Prophet’s absence
2	Complaint	“وَ غَيْبَةَ وَلِيِّنَا”	Lamenting the Guardian’s occultation
3	Complaint	“وَ شِدَّةَ الزَّمَانِ عَلَيْنَا”	The hardships of the times
4	Lament	“وَ وُقُوعَ الْفِتَنِ بِنَا”	The outbreak of tribulations
5	Lament	“وَ تَظَاهُرَ الْأَعْدَاءِ عَلَيْنَا”	The enemies’ collusion
6	Lament	“وَ كَثْرَةَ عَدُوِّنَا وَ قِلَّةَ عَدَدِنَا”	The enemy’s growing numbers and the scarcity of supporters
7	Seeking deliverance	“فَافْرُجْ ذَلِكَ بِفَتْحٍ مِنْكَ تُعَجِّلُهُ”	Relief through a swift victory
8	Seeking deliverance	“وَ نَصْرٍ مِنْكَ تُعِزُّهُ”	A victory that brings honor
9	Seeking deliverance	“وَ إِمَامِ عَدْلٍ تُظْهِرُهُ”	The advent of the Imam of justice
10	Permission for the Guardian	“أَنْ تَأْذَنَ لِوَلِيِّكَ فِي إِظْهَارِ عَدْلِكَ”	Permission for the Guardian to uphold justice openly
11	Permission	“وَ قَتْلِ أَعْدَائِكَ فِي بِلَادِكَ”	Killing the enemies in their lands
12	Overthrowing tyranny	“لَا تَدَعَ لِلْجَوْرِ دِعَامَةً إِلَّا قَصَمْتَهَا”	Breaking the pillars of tyranny
13	Overthrowing tyranny	“لَا بِنْيَةً إِلَّا أَفْنَيْتَهَا”	Destroying the edifices of oppression
14	Overthrowing tyranny	“لَا قُوَّةً إِلَّا أَوْهَنْتَهَا”	Weakening the forces of oppression
15	Overthrowing tyranny	“لَا رُكْناً إِلَّا هَدَدْتَهُ”	Bringing down its foundations
16	Overthrowing tyranny	“لَا حَدّاً إِلَّا فَلَلْتَهُ”	Blunting the blades
17	Overthrowing tyranny	“لَا سِلَاحاً إِلَّا أَكْلَلْتَهُ”	Blunting the weapons
18	Overthrowing tyranny	“لَا رَايَةً إِلَّا نَكَّسْتَهَا”	Bringing down the banners
19	Overthrowing tyranny	“لَا شُجَاعاً إِلَّا قَتَلْتَهُ”	Killing the enemy’s champions
20	Overthrowing tyranny	“لَا جَيْشاً إِلَّا خَذَلْتَهُ”	Humbling the armies
21	Divine weapon	“وَ ارْمِهِمْ بِحَجَرِكَ الدَّامِغِ”	A crushing stone
22	Divine weapon	“وَ اضْرِبْهُمْ بِسَيْفِكَ الْقَاطِعِ”	A keen-edged sword
23	Divine weapon	“وَ بِبَأْسِكَ الَّذِي لَا تَرُدُّهُ عَنِ الْقَوْمِ الْمُجْرِمِينَ”	Irrevocable punishment
24	Punishment of the enemies	“وَ عَذِّبْ أَعْدَاءَكَ وَ أَعْدَاءَ دِينِكَ وَ أَعْدَاءَ رَسُولِكَ”	Punishment of the enemies of God, religion, and the Messenger
25	Punishment	“بِيَدِ وَلِيِّكَ وَ أَيْدِي عِبَادِكَ الْمُؤْمِنِينَ”	At the hands of the Guardian and the believers
26	The Guardian’s sufficiency	“اكْفِ وَلِيَّكَ وَ حُجَّتَكَ فِي أَرْضِكَ هَوْلَ عَدُوِّهِ”	The Guardian’s protection from fear of the enemy
27	Protection	“وَ كِدْ مَنْ كَادَهُ وَ امْكُرْ بِمَنْ مَكَرَ بِهِ”	Foiling the enemy’s schemes
28	Protection	“وَ اجْعَلْ دَائِرَةَ السَّوْءِ عَلَى مَنْ أَرَادَ بِهِ سُوءاً”	Turning evil back upon the ill-wisher
29	Protection	“وَ اقْطَعْ عَنْهُ مَادَّتَهُمْ”	Uprooting the enemy
30	Protection	“وَ أَرْعِبْ لَهُ قُلُوبَهُمْ”	Striking fear into the enemy’s hearts
31	Protection	“وَ زَلْزِلْ لَهُ أَقْدَامَهُمْ”	Making the enemy’s steps falter
32	Protection	“وَ خُذْهُمْ جَهْرَةً وَ بَغْتَةً”	Seizing them openly and suddenly
33	Protection	“وَ شَدِّدْ عَلَيْهِمْ عِقَابَكَ”	Making the punishment more severe
34	Protection	“وَ أَخْزِهِمْ فِي عِبَادِكَ وَ الْعَنْهُمْ فِي بِلَادِكَ”	Humiliation and curse throughout the lands
35	Protection	“وَ أَسْكِنْهُمْ أَسْفَلَ نَارِكَ”	A place in the lowest depths of the Fire
36	Protection	“وَ أَحِطْ بِهِمْ أَشَدَّ عَذَابِكَ”	Encompassing them with the severest punishment
37	Protection	“وَ أَصْلِهِمْ نَاراً وَ احْشُ قُبُورَ مَوْتَاهُمْ نَاراً”	Fire in the graves of their dead
38	Cause of punishment	“فَإِنَّهُمْ أَضاعُوا الصَّلاةَ وَ اتَّبَعُوا الشَّهَواتِ وَ أَذَلُّوا عِبَادَكَ”	Abandoning prayer, following desires, and humiliating God’s servants
39	Reviving the Qur’an	“وَ أَحْيِ بِوَلِيِّكَ الْقُرْآنَ”	Reviving the Qur’an through the Wali
40	Reviving the Qur’an	“وَ أَرِنَا نُورَهُ سَرْمَداً لَا ظُلْمَةَ فِيهِ”	Beholding the Qur’an’s eternal light
41	Reviving the Qur’an	“وَ أَحْيِ بِهِ الْقُلُوبَ الْمَيْتَةَ”	Bringing dead hearts to life
42	Reviving the Qur’an	“وَ اشْفِ بِهِ الصُّدُورَ الْوَغِرَةَ”	Healing hearts filled with rancour
43	Reviving the Qur’an	“وَ اجْمَعْ بِهِ الْأَهْوَاءَ الْمُخْتَلِفَةَ عَلَى الْحَقِّ”	Unity of opinion upon the truth
44	Reviving the Qur’an	“وَ أَقِمْ بِهِ الْحُدُودَ الْمُعَطَّلَةَ وَ الْأَحْكَامَ الْمُهْمَلَةَ”	Upholding the prescribed limits and rulings
45	Reviving the Qur’an	“حَتَّى لَا يَبْقَى حَقٌّ إِلَّا ظَهَرَ وَ لَا عَدْلٌ إِلَّا زَهَرَ”	The emergence of truth and the radiance of justice
46	Supporting the Wali	“وَ اجْعَلْنَا مِنْ أَعْوَانِهِ وَ مُقَوِّي سُلْطَانِهِ”	Being among those who support and strengthen the Wali’s government
47	Supporting the Wali	“وَ الْمُؤْتَمِرِينَ لِأَمْرِهِ وَ الرَّاضِينَ بِفِعْلِهِ وَ الْمُسَلِّمِينَ لِأَحْكَامِهِ”	Obedient, content, surrendered
48	Supporting the Wali	“وَ مِمَّنْ لَا حَاجَةَ لَهُ بِهِ إِلَى التَّقِيَّةِ مِنْ خَلْقِكَ”	No longer needing dissimulation
49	The Names of God	“أَنْتَ يَا رَبِّ الَّذِي تَكْشِفُ السُّوءَ وَ تُجِيبُ الْمُضْطَرَّ إِذَا دَعَاكَ وَ تُنَجِّي مِنَ الْكَرْبِ الْعَظِيمِ”	Remover of harm, Answerer of the desperate, Rescuer from tremendous anguish
50	Seeking the ultimate deliverance	“فَاكْشِفْ يَا رَبِّ الضُّرَّ عَنْ وَلِيِّكَ”	Removing hardship from the guardian
51	Seeking deliverance	“وَ اجْعَلْهُ خَلِيفَةً فِي أَرْضِكَ كَمَا ضَمِنْتَ لَهُ”	Vicegerent on earth
52	Seeking refuge from hostility toward the Prophet’s family	“لَا تَجْعَلْنِي مِنْ خُصَمَاءِ آلِ مُحَمَّدٍ”	May I not be among those who oppose the family of Muhammad
53	Seeking refuge	“وَ لَا تَجْعَلْنِي مِنْ أَعْدَاءِ آلِ مُحَمَّدٍ”	May I not be among those who oppose the family of Muhammad
54	Seeking refuge	“وَ لَا تَجْعَلْنِي مِنْ أَهْلِ الْحَنَقِ وَ الْغَيْظِ عَلَى آلِ مُحَمَّدٍ”	May I not be among those who bear malice toward the family of Muhammad
55	Seeking refuge	“فَإِنِّي أَعُوذُ بِكَ مِنْ ذَلِكَ فَأَعِذْنِي وَ أَسْتَجِيرُ بِكَ فَأَجِرْنِي”	Refuge and protection
56	Blessings and conclusion	“صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ”	Blessings
57	Conclusion	“وَ اجْعَلْنِي بِهِمْ فَائِزاً عِنْدَكَ فِي الدُّنْيا وَ الْآخِرَةِ وَ مِنَ الْمُقَرَّبِينَ”	Salvation and nearness

 

The Main Structure (Summarised in Nine Themes)

Theme	Content	Number of passages	Overall message
1	Lament	6 passages	The Prophet’s absence, the guardian’s occultation, the hardships of the age, tribulations, the enemy
2	Seeking deliverance	3 passages	Swift victory, support, the just Imam
3	Seeking permission for the guardian	2 passages	Permission for justice to appear and for the enemies to be killed
4	Overthrowing tyranny	9 passages	Breaking every pillar of oppression
5	Divine weapons and punishment	3 + 2 passages	A crushing stone, a decisive sword, punishment for the enemies
6	The guardian’s protection	11 passages	Protecting the guardian from the enemy; humiliating and punishing the enemy
7	Reviving the Quran	7 passages	Bringing hearts to life, healing breasts, unity, upholding the divinely ordained limits
8	Supporting the guardian	3 passages	Being among his helpers, obedient followers and those who submit
9	Seeking refuge and concluding	5 passages	Seeking refuge from hostility toward the family of Muhammad, blessings, salvation and nearness

 

Key Structural Features

Feature	Explanation
Movement from lament to supplication	The prayer begins with lament and leads to a plea for deliverance and appearance
Repetition of “اللَّهُمَّ”	Repeated 10 times throughout the prayer → emphasis on direct invocation
Contrasts	The enemy’s numbers ↔ our small number / tyranny ↔ justice / darkness ↔ the light of the Quran
The guardian as its central focus	God’s guardian is the prayer’s central focus: his appearance, victory, protection and vicegerency
Qur’anic axis	The Qur’an brought to life by the Wali; eternal light; healing for hearts
Axis of refuge	Refuge from hostility toward the House of Muhammad, from rancour and fury
Conclusion	Blessings upon the Prophet + success in this world and the next + the people brought near to God

 

 

 

❇️ اللَّهُمَّ إِنَّا نَشْكُو إِلَيْكَ غَيْبَةَ نَبِيِّنَا

💫🔆نَصْرٌ قَيْسُ بْنُ الرَّبِيعِ عَنْ عَبْدِ الْوَاحِدِ بْنِ حَسَّانَ الْعِجْلِيِّ عَمَّنْ حَدَّثَهُ عَنْ عَلِيٍ‏: أَنَّهُ سَمِعَ يَقُولُ يَوْمَ صِفِّينَ «اللَّهُمَّ إِلَيْكَ رُفِعَتِ الْأَبْصَارُ وَ بُسِطَتِ الْأَيْدِي وَ نُقِلَتِ الْأَقْدَامُ وَ دَعَتِ الْأَلْسُنُ وَ أَفْضَتِ الْقُلُوبُ وَ تُحُوكِمَ إِلَيْكَ فِي الْأَعْمَالِ فَاحْكُمْ بَيْنَنَا وَ بَيْنَهُمْ بِالْحَقِ‏ وَ أَنْتَ خَيْرُ الْفاتِحِينَ‏  اللَّهُمَّ إِنَّا نَشْكُو إِلَيْكَ غَيْبَةَ نَبِيِّنَا وَ قِلَّةَ عَدَدِنَا وَ كَثْرَةَ عَدُوِّنَا وَ تَشَتُّتَ أَهْوَائِنَا وَ شِدَّةَ الزَّمَانِ وَ ظُهُورَ الْفِتَنِ أَعِنَّا عَلَيْهِمْ بِفَتْحٍ تُعَجِّلُهُ وَ نَصْرٍ تُعِزُّ بِهِ سُلْطَانَ الْحَقِّ وَ تُظْهِرُهُ».[5]

💫 Nasr—Qays ibn al-Rabiʿ, from ʿAbd al-Wahid ibn Hassan al-ʿAjali, from someone who related to him, from ʿAli (AS), who reported that on the day of Siffin he heard him say:

“O God, eyes are raised toward You, hands outstretched, feet set in motion, tongues lifted in supplication, hearts turned toward You, and in all our affairs, judgment has been entrusted to You.

Judge between us and them with justice, for You are the best of those who bring matters to a decisive conclusion.

O God, we complain to You of the absence of our Prophet, our small numbers, the multitude of our enemy, the divisions in our desires, the harshness of the times, and the outbreak of tribulations.

Grant us victory over them through a deliverance You hasten, and a triumph by which You exalt and make manifest the sovereignty of truth.”

 

Table of the backbone of the supplication at Siffin (Imam ʿAli, peace be upon him)

🔹 Part One: Introduction and turning toward God

No.	Theme	Key phrase	Meaning
1	Raising the gaze	«اللَّهُمَّ إِلَيْكَ رُفِعَتِ الْأَبْصَارُ»	Eyes are raised toward You
2	Extending the hands	«وَ بُسِطَتِ الْأَيْدِي»	Hands are outstretched
3	Setting out	«وَ نُقِلَتِ الْأَقْدَامُ»	Feet have set in motion
4	Supplication of tongues	«وَ دَعَتِ الْأَلْسُنُ»	Tongues pray
5	Turning of hearts	«وَ أَفْضَتِ الْقُلُوبُ»	Hearts are filled and turned toward You
6	Appealing to You in our affairs	«وَ تُحُوكِمَ إِلَيْكَ فِي الْأَعْمَالِ»	In our affairs, judgment has been sought from You
7	Seeking a just judgment	«فَاحْكُمْ بَيْنَنَا وَ بَيْنَهُمْ بِالْحَقِّ»	Judge justly between us and the enemy
8	Best of those who decide	«وَ أَنْتَ خَيْرُ الْفاتِحِينَ»	You are the best of those who bring matters to a decisive conclusion

🔹 Part Two: Complaints

No.	Theme	Key phrase	Meaning
9	Complaint	«اللَّهُمَّ إِنَّا نَشْكُو إِلَيْكَ غَيْبَةَ نَبِيِّنَا»	Complaint over the Prophet’s absence
10	Complaint	«وَ قِلَّةَ عَدَدِنَا»	The small number of companions
11	Complaint	«وَ كَثْرَةَ عَدُوِّنَا»	The multitude of enemies
12	Complaint	“وَ تَشَتُّتَ أَهْوَائِنَا”	Scattered wishes and opinions
13	Complaint	“وَ شِدَّةَ الزَّمَانِ”	The hardships of the times
14	Complaint	“وَ ظُهُورَ الْفِتَنِ”	The emergence of turmoil

 

🔹 Part Three: Seeking Victory and Triumph

Row	Theme	Key phrase	Meaning
15	Seeking aid	“أَعِنَّا عَلَيْهِمْ بِفَتْحٍ تُعَجِّلُهُ”	Aid us with a triumph that You hasten
16	Seeking victory	“وَ نَصْرٍ تُعِزُّ بِهِ سُلْطَانَ الْحَقِّ”	A victory that grants honour to the sovereign of truth
17	Seeking manifestation	«وَ تُظْهِرُهُ»	And make it manifest

 

The main framework (summarised in three themes): the driving force of the supplication

Theme	Content	Number of passages	Overall message
1	Turning to God and supplication	8 passages	Eyes, hands, feet, tongue, heart—all turned towards God
2	Complaint	6 passages	The Prophet’s absence, few in number, many enemies, divided opinions, hardship of the times, turmoil
3	Seeking triumph and victory	3 passages	A hastened triumph, honour for the sovereign of truth, manifestation

 

Important structural points

Feature	Explanation
Correspondence of the limbs	Eyes (abṣār), hands (aydī), feet (aqdām), tongues (alsina), hearts (qulūb)—all turned towards God
Movement from supplication to complaint	First turning to God and supplication, then complaint about the situation
The axis of truth	“فَاحْكُمْ بَيْنَنَا وَ بَيْنَهُمْ بِالْحَقِّ”—the supplication’s central theme
The axis of triumph	«خَيْرُ الْفاتِحِينَ» → «فَتْحٍ تُعَجِّلُهُ» → «نَصْرٍ تُعِزُّ بِهِ سُلْطَانَ الْحَقِّ»
Contrasts	Few in number ↔ many enemies / divided opinions ↔ the sovereign of truth

 

Conclusion: the manifestation of the sovereign of truth

🗺️

 

 

❇️ نَشْكُو إِلَيْكَ غَيْبَةَ نَبِيِّنَا

💫🔆نَصْرٌ عَمْرُو بْنُ شِمْرٍ عَنْ عِمْرَانَ عَنْ سَلَّامِ بْنِ سُوَيْدٍ قَالَ:: كَانَ عَلِيٌّ إِذَا أَرَادَ أَنْ يَسِيرَ إِلَى الْحَرْبِ قَعَدَ عَلَى دَابَّتِهِ وَ قَالَ: «الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ   عَلَى نِعَمِهِ عَلَيْنَا وَ فَضْلِهِ الْعَظِيمِ- سُبْحانَ الَّذِي سَخَّرَ لَنا هذا وَ ما كُنَّا لَهُ مُقْرِنِينَ وَ إِنَّا إِلى‏ رَبِّنا لَمُنْقَلِبُونَ‏» ثُمَّ يُوَجِّهُ دَابَّتَهُ إِلَى الْقَبِيلَةِ ثُمَّ يَرْفَعُ يَدَيْهِ إِلَى السَّمَاءِ ثُمَّ يَقُولُ: «اللَّهُمَّ إِلَيْكَ نُقِلَتِ الْأَقْدَامُ وَ أَفْضَتِ الْقُلُوبُ وَ رُفِعَتِ الْأَيْدِي وَ شَخَصَتِ الْأَبْصَارُ نَشْكُو إِلَيْكَ غَيْبَةَ نَبِيِّنَا وَ كَثْرَةَ عَدُوِّنَا وَ تَشَتُّتَ أَهْوَائِنَا- رَبَّنَا افْتَحْ بَيْنَنا وَ بَيْنَ قَوْمِنا بِالْحَقِّ وَ أَنْتَ خَيْرُ الْفاتِحِينَ‏ سِيرُوا عَلَى بَرَكَةِ اللَّهِ» ثُمَّ يَحْمِلُ فيُورِدُ وَ اللَّهِ مَنِ اتَّبَعَهُ [وَ مَنْ حَادَّهُ‏] حِيَاضَ الْمَوْتِ.[6]

💫 Naṣr—ʿAmr ibn Shimr narrated from ʿImrān, from Salām ibn Suwayd, who said:

Whenever ʿAlī (AS) intended to go to war, he would mount his steed and say:

“Praise be to God, Lord of the worlds, for His blessings upon us and His great bounty.

Glory be to Him who has made this subservient to us; we could never have done so by ourselves, and surely to our Lord we shall return.”

Then he would set out toward the enemy tribe. He would raise his hands to the sky and say:

 

“O God, steps have been taken toward You, hearts have turned to You, hands have been raised, and eyes have fixed their gaze.

To You we complain of our Prophet’s absence, the great number of our enemies, and the division of our desires.

Our Lord, judge between us and our people with justice, for You are the best of those who bring matters to a decisive conclusion.

Set forth with God’s blessing.”

 

Then he would charge—and by God, whoever followed him [or opposed him], he would lead to the drinking places of death.

 

Table: The Backbone of the Prayer for Setting Out to War (Imam Ali, peace be upon him)

🔹 Stage One: Mounting and Praise

Row	Theme	Key phrase	Meaning
1	Mounting	“كَانَ عَلِيٌّ إِذَا أَرَادَ أَنْ يَسِيرَ إِلَى الْحَرْبِ قَعَدَ عَلَى دَابَّتِهِ”	When he intended to go to war, he mounted his steed
2	Praise	“الْحَمْدُ لِلَّهِ رَبِّ الْعالَمِينَ”	Praise be to God, Lord of the worlds
3	Praise	“عَلَى نِعَمِهِ عَلَيْنَا وَ فَضْلِهِ الْعَظِيمِ”	For His blessings and immense grace
4	Glorification	“سُبْحانَ الَّذِي سَخَّرَ لَنا هذا وَ ما كُنَّا لَهُ مُقْرِنِينَ”	Glory be to Him who has subjected this mount to us
5	Return	“وَ إِنَّا إِلى رَبِّنا لَمُنْقَلِبُونَ”	And to our Lord we shall return

 

🔹 Stage Two: Turning Toward the Qibla and Raising the Hands

Row	Theme	Key phrase	Meaning
6	Turning toward the Qibla	“ثُمَّ يُوَجِّهُ دَابَّتَهُ إِلَى الْقَبِيلَةِ”	He turns his mount toward the Qibla
7	Raising the hands	“ثُمَّ يَرْفَعُ يَدَيْهِ إِلَى السَّمَاءِ”	Then he raises his hands to the sky

 

🔹 Stage Three: The Prayer for Setting Out (the central core)

Row	Theme	Key phrase	Meaning
8	Reporting the departure	“اللَّهُمَّ إِلَيْكَ نُقِلَتِ الْأَقْدَامُ”	Steps have been taken toward You
9	Hearts turning to God	“وَ أَفْضَتِ الْقُلُوبُ”	Hearts are filled and turned toward You
10	Raising the hands	“وَ رُفِعَتِ الْأَيْدِي”	Hands have been raised
11	Fixing the gaze	“وَ شَخَصَتِ الْأَبْصَارُ”	Eyes have fixed their gaze
12	Complaint: the Prophet’s absence	“نَشْكُو إِلَيْكَ غَيْبَةَ نَبِيِّنَا”	A complaint about the Prophet’s absence
13	Complaint: the enemy’s numbers	“وَ كَثْرَةَ عَدُوِّنَا”	A complaint about the enemy’s great numbers
14	Complaint: division of opinion	“وَ تَشَتُّتَ أَهْوَائِنَا”	A complaint about divided desires
15	Seeking victory	“رَبَّنَا افْتَحْ بَيْنَنا وَ بَيْنَ قَوْمِنا بِالْحَقِّ”	Our Lord, judge between us and our people with justice
16	The Best of Openers	“وَ أَنْتَ خَيْرُ الْفاتِحِينَ”	You are the best of those who open the way
17	Permission to Set Out	“سِيرُوا عَلَى بَرَكَةِ اللَّهِ”	May God’s blessing be with you; set out

 

🔹 Stage Four: Outcome and Final Reckoning

No.	Theme	Key Phrase	Meaning
18	Attack and Entry	“ثُمَّ يَحْمِلُ فَيُورِدُ”	Then he attacks and enters
19	The Followers’ Fate	“وَ اللَّهِ مَنِ اتَّبَعَهُ حِيَاضَ الْمَوْتِ”	By God, he will lead his followers to the pools of death
20	The Opponents’ Fate	“وَ مَنْ حَادَّهُ”	And whoever opposes him

 

The Main Framework (Summarised in Five Themes)

Theme	Content	Number of Phrases	Overall Message
1	Praise and Glorification	4 phrases	Praise of God for His blessings and grace; glorifying the One who has made things subservient
2	Return to God	1 phrase	“إِنَّا إِلى رَبِّنا لَمُنْقَلِبُونَ”
3	Outward Preparation	2 phrases	Facing the qibla; raising the hands
4	Prayer for Setting Out	10 passages	Reporting the action, opening hearts, raising hands, lifting eyes, complaint, seeking victory
5	Conclusion	3 passages	Permission to set out, attack, the fate of followers and opponents

 

Key Structural Features

Feature	Explanation
Correspondence of the limbs	Feet (steps), hearts, hands, eyes—all turned toward God
Movement from praise to supplication	First praise and glorification, then the prayer for setting out
Focus of the complaint	The Prophet’s absence, the enemy’s numbers, division of opinion
Focus of the plea for victory	“افْتَحْ بَيْنَنا” → “خَيْرُ الْفاتِحِينَ”
Contrasts	Discordant views ↔ Triumph through truth / numerous enemies ↔ God’s support
Conclusion	“سِيرُوا عَلَى بَرَكَةِ اللَّهِ” — Permission to set out, with blessing
Final outcome	Pools of death for followers and opponents — an image of sacrifice unto death

 

 

 

Section 6:

❇️Imam Sajjad’s Treatise on Rights

📊 The text’s backbone (Risālat al-Ḥuqūq)

No.	Theme	Key passage	Meaning
1	God’s right	“حَقُّ اللَّهِ الْأَكْبَرُ عَلَيْكَ أَنْ تَعْبُدَهُ وَ لَا تُشْرِكَ بِهِ شَيْئاً”	The greatest right: worship and divine unity
2	The Reward for Fulfilling God’s Rights	“إِذَا فَعَلْتَ ذَلِكَ بِإِخْلَاصٍ جَعَلَ لَكَ عَلَى نَفْسِهِ أَنْ يَكْفِيَكَ أَمْرَ الدُّنْيَا وَ الْآخِرَةِ”	The Promise of Sufficiency in This World and the Hereafter
3	The right of the self	«حَقُّ نَفْسِكَ عَلَيْكَ أَنْ تَسْتَعْمِلَهَا بِطَاعَةِ اللَّهِ»	Using the self in obedience to God
4	The right of the tongue	«حَقُّ اللِّسَانِ إِكْرَامُهُ عَنِ الْخَنَا وَ تَعْوِيدُهُ الْخَيْرَ»	Keeping the tongue pure and accustomed to good
5	The right of hearing	«حَقُّ السَّمْعِ تَنْزِيهُهُ عَنْ سَمَاعِ الْغِيبَةِ»	Keeping the ears free from backbiting
6	The right of sight	«حَقُّ الْبَصَرِ أَنْ تَغُضَّهُ عَمَّا لَا يَحِلُّ لَكَ»	Lowering the gaze from what is forbidden
7	The right of the hand	«حَقُّ يَدِكَ أَنْ لَا تَبْسُطَهَا إِلَى مَا لَا يَحِلُّ لَكَ»	Keeping the hand from what is forbidden
8	The right of the feet	«حَقُّ رِجْلَيْكَ أَنْ لَا تَمْشِيَ بِهِمَا إِلَى مَا لَا يَحِلُّ لَكَ»	Keeping the feet from what is forbidden
9	The right of the stomach	«حَقُّ بَطْنِكَ أَنْ لَا تَجْعَلَهُ وِعَاءً لِلْحَرَامِ»	Keeping the stomach from what is forbidden
10	The right of the private parts	«حَقُّ فَرْجِكَ أَنْ تُحْصِنَهُ عَنِ الزِّنَا»	Guarding the private parts against adultery
11	The right of prayer	«حَقُّ الصَّلَاةِ أَنْ تَعْلَمَ أَنَّهَا وِفَادَةٌ إِلَى اللَّهِ»	Prayer is an audience with God
12	The right of pilgrimage	«حَقُّ الْحَجِّ أَنْ تَعْلَمَ أَنَّهُ وِفَادَةٌ إِلَى رَبِّكَ»	Pilgrimage is an audience with God
13	The right of fasting	«حَقُّ الصَّوْمِ أَنْ تَعْلَمَ أَنَّهُ حِجَابٌ ضَرَبَهُ اللَّهُ»	Fasting is a shield from the Fire
14	The right of charity	«حَقُّ الصَّدَقَةِ أَنْ تَعْلَمَ أَنَّهَا ذُخْرُكَ عِنْدَ رَبِّكَ»	Charity is a store set aside with God
15	The right of sacrificial offerings	«حَقُّ الْهَدْيِ أَنْ تُرِيدَ بِهِ اللَّهَ»	Sacrificial offerings are for God alone
16	The right of the ruler	«حَقُّ السُّلْطَانِ أَنْ تَعْلَمَ أَنَّكَ جُعِلْتَ لَهُ فِتْنَةً»	The ruler is a trial for you
17	The right of one who guides through knowledge	«حَقُّ سَائِسِكَ بِالْعِلْمِ التَّعْظِيمُ لَهُ»	Honouring the teacher
18	The right of one who governs through authority	«حَقُّ سَائِسِكَ بِالْمِلْكِ أَنْ تُطِيعَهُ»	Obeying the ruler in all that is not sinful
19	The right of subjects under the ruler	«حَقُّ رَعِيَّتِكَ بِالسُّلْطَانِ أَنْ تَعْدِلَ فِيهِمْ»	Dealing justly with the subjects
20	The right of those under one’s guidance through knowledge	«حَقُّ رَعِيَّتِكَ بِالْعِلْمِ أَنْ تَعْلَمَ أَنَّ اللَّهَ جَعَلَكَ قَيِّماً»	Teaching the people
21	The right of the wife	«حَقُّ الزَّوْجَةِ أَنْ تَعْلَمَ أَنَّ اللَّهَ جَعَلَهَا لَكَ سَكَناً»	The wife is a source of comfort and companionship
22	The right of the servant	«حَقُّ مَمْلُوكِكَ أَنْ تَعْلَمَ أَنَّهُ خَلْقُ رَبِّكَ»	The servant is a creature of God
23	The right of the mother	«حَقُّ أُمِّكَ أَنْ تَعْلَمَ أَنَّهَا حَمَلَتْكَ»	Your mother carried you
24	The right of the father	«حَقُّ أَبِيكَ أَنْ تَعْلَمَ أَنَّهُ أَصْلُكَ»	Your father is your origin
25	The Right of Your Child	«حَقُّ وَلَدِكَ أَنْ تَعْلَمَ أَنَّهُ مِنْكَ»	Your child
26	The Right of Your Brother	«حَقُّ أَخِيكَ أَنْ تَعْلَمَ أَنَّهُ يَدُكَ وَ عِزُّكَ»	Your brother, your strength and honor
27	The Right of Your Benefactor	«حَقُّ مَوْلَاكَ الْمُنْعِمِ عَلَيْكَ»	The benefactor who bestows blessings
28	The Right of One Who Has Received a Favor	«حَقُّ مَوْلَاكَ الَّذِي أَنْعَمْتَ عَلَيْهِ»	One who has received a blessing
29	The Right of One Who Has Shown You Kindness	«حَقُّ ذِي الْمَعْرُوفِ عَلَيْكَ أَنْ تَشْكُرَهُ»	Gratitude to one who has shown kindness
30	The Right of the Muezzin	«حَقُّ الْمُؤَذِّنِ أَنْ تَعْلَمَ أَنَّهُ مُذَكِّرٌ لَكَ رَبَّكَ»	The muezzin who reminds you of God
31	The Right of the Prayer Leader	«حَقُّ إِمَامِكَ فِي صَلَاتِكَ أَنْ تَعْلَمَ أَنَّهُ تَقَلَّدَ السِّفَارَةَ»	The prayer leader is an envoy between you and God
32	The Right of a Companion	«حَقُّ جَلِيسِكَ أَنْ تُلِينَ لَهُ جَانِبَكَ»	Gentleness toward your companion
33	The Right of a Neighbor	«حَقُّ جَارِكَ فَحِفْظُهُ غَائِباً وَ إِكْرَامُهُ شَاهِداً»	Protecting and honoring your neighbor
34	The Right of a Friend	«حَقُّ الصَّاحِبِ أَنْ تَصْحَبَهُ بِالتَّفَضُّلِ»	Keeping a friend’s company with graciousness
35	The Right of a Partner	«حَقُّ الشَّرِيكِ إِنْ غَابَ كَفَيْتَهُ»	Looking after your partner’s interests
36	The Right of Wealth	«حَقُّ مَالِكَ أَنْ لَا تَأْخُذَهُ إِلَّا مِنْ حِلِّهِ»	Acquiring wealth lawfully
37	The Right of a Creditor	«حَقُّ غَرِيمِكَ الَّذِي يُطَالِبُكَ»	A creditor
38	The Right of an Associate	«حَقُّ الْخَلِيطِ أَنْ لَا تَغُرَّهُ»	A partner and fellow professional
39	The Right of an Adversary Who Brings a Claim	«حَقُّ الْخَصْمِ الْمُدَّعِي عَلَيْكَ»	An adversary who brings a claim against you
40	The Right of an Adversary Against Whom You Bring a Claim	«حَقُّ خَصْمِكَ الَّذِي تَدَّعِي عَلَيْهِ»	An adversary against whom you bring a claim
41	The Right of One Who Seeks Your Counsel	«حَقُّ الْمُسْتَشِيرِ»	One who seeks your counsel
42	The Right of One Who Gives Counsel	«حَقُّ الْمُشِيرِ عَلَيْكَ»	One who gives counsel
43	The Right of One Who Seeks Your Advice	«حَقُّ الْمُسْتَنْصِحِ»	One who seeks your advice
44	The Right of One Who Gives Advice	«حَقُّ النَّاصِحِ»	One who gives advice
45	The Right of an Elder	«حَقُّ الْكَبِيرِ تَوْقِيرُهُ لِسِنِّهِ»	Showing reverence to an elder
46	The Right of a Younger Person	«حَقُّ الصَّغِيرِ رَحْمَتُهُ فِي تَعْلِيمِهِ»	Showing compassion to one younger than you
47	The Right of One Who Asks	«حَقُّ السَّائِلِ إِعْطَاؤُهُ عَلَى قَدْرِ حَاجَتِهِ»	One who asks
48	The right of the one responsible	«حَقُّ الْمَسْئُولِ إِنْ أَعْطَى فَاقْبَلْ»	the person in charge
49	The right of the one who makes me happy	«حَقُّ مَنْ سَرَّكَ لِلَّهِ أَنْ تَحْمَدَ اللَّهَ»	one who brings joy
50	The right of the one who wrongs me	«حَقُّ مَنْ أَسَاءَكَ أَنْ تَعْفُوَ عَنْهُ»	one who does wrong
51	The right of the people of the faith	«حَقُّ أَهْلِ مِلَّتِكَ إِضْمَارُ السَّلَامَةِ»	fellow believers
52	The right of those under covenant	«حَقُّ الذِّمَّةِ أَنْ تَقْبَلَ مِنْهُمْ مَا قَبِلَ اللَّهُ»	protected non-Muslims

🧭 Text’s layers of meaning

Layer	Title	Description
1	The layer of divine unity	The right of God—the greatest right: worship and divine unity
2	The layer of the self	The right of the self: to be used in obedience
3	The layer of the bodily members	Tongue, hearing, sight, hand, foot, stomach, and private parts
4	The layer of worship	Prayer, pilgrimage, fasting, charity, and sacrificial offering
5	The layer of governance	Ruler, guide through knowledge, guide through authority, and subjects
6	The layer of family	Wife, bondservant, mother, father, child, and sibling
7	The layer of patronage	Benefactor-patron and beneficiary-patron
8	The social layer	Benefactor, caller to prayer, prayer leader, companion, neighbor, friend, and partner
9	The financial layer	Wealth, creditor, and business associate
10	The layer of dispute	The claimant and the defendant
11	The layer of counsel	One seeking advice, adviser, one seeking sincere guidance, and sincere guide
12	The layer of age	Elder and child
13	The layer of asking	One who asks and one who is asked
14	The layer of kindness and wrongdoing	One who makes you happy and one who wrongs you
15	The layer of faith and covenant	People of the faith and those under covenant

 

❤️ The heart of the text

«حَقُّ اللَّهِ الْأَكْبَرُ عَلَيْكَ أَنْ تَعْبُدَهُ وَ لَا تُشْرِكَ بِهِ شَيْئاً»

This sentence is the heart of the text because:

It states the greatest right.

It is the root of all rights: divine unity and worship.

The promise that God will suffice you in this world and the next follows from it.

The entire Treatise on Rights is built around this right.

 

🧠 The mind of the text

«فَإِذَا فَعَلْتَ ذَلِكَ بِإِخْلَاصٍ جَعَلَ لَكَ عَلَى نَفْسِهِ أَنْ يَكْفِيَكَ أَمْرَ الدُّنْيَا وَ الْآخِرَةِ»

This sentence is the mind of the text because:

It shows the relationship between sincerity and sufficiency.

It conveys the divine promise.

It clarifies the practical outcome of divine unity.

It inspires us to fulfil all rights.

 

💎 Wonders and jewels of the text

No.	Jewel	Wonder
1	«حَقُّ اللَّهِ الْأَكْبَرُ»	The greatest right
2	«جَعَلَ لَكَ عَلَى نَفْسِهِ أَنْ يَكْفِيَكَ»	The promise of sufficiency
3	«حَقُّ اللِّسَانِ إِكْرَامُهُ عَنِ الْخَنَا»	Purity of the tongue
4	“حَقُّ الصَّلَاةِ أَنَّهَا وِفَادَةٌ إِلَى اللَّهِ”	Prayer is a guest of honor
5	“حَقُّ الصَّوْمِ أَنَّهُ حِجَابٌ ضَرَبَهُ اللَّهُ”	Fasting is a veil
6	“حَقُّ الصَّدَقَةِ أَنَّهَا ذُخْرُكَ عِنْدَ رَبِّكَ”	Charity is a storehouse
7	“حَقُّ السُّلْطَانِ أَنَّكَ جُعِلْتَ لَهُ فِتْنَةً”	The sultan of tribulation
8	“حَقُّ الزَّوْجَةِ أَنَّ اللَّهَ جَعَلَهَا لَكَ سَكَناً”	A wife is a source of repose
9	“حَقُّ أُمِّكَ أَنَّهَا حَمَلَتْكَ”	A mother carries
10	“حَقُّ أَبِيكَ أَنَّهُ أَصْلُكَ”	A father is the root
11	“حَقُّ أَخِيكَ أَنَّهُ يَدُكَ وَ عِزُّكَ”	A brother is a helping hand and a source of honor
12	“حَقُّ إِمَامِكَ أَنَّهُ تَقَلَّدَ السِّفَارَةَ”	The Imam is an envoy
13	“حَقُّ جَارِكَ حِفْظُهُ غَائِباً”	Safeguarding the neighbor’s rights
14	“حَقُّ الصَّاحِبِ أَنْ تَصْحَبَهُ بِالتَّفَضُّلِ”	Keeping company with the virtuous
15	“حَقُّ مَنْ أَسَاءَكَ أَنْ تَعْفُوَ عَنْهُ”	Forgiving one who does wrong
16	“حَقُّ أَهْلِ مِلَّتِكَ إِضْمَارُ السَّلَامَةِ”	Well-being for fellow believers

 

 

📋 Table version

No.	Theme	Key phrase	Concept
1	God’s rights	حَقُّ اللَّهِ الْأَكْبَرُ أَنْ تَعْبُدَهُ وَ لَا تُشْرِكَ بِهِ شَيْئاً	Worship and divine oneness
2	Reward	جَعَلَ لَكَ عَلَى نَفْسِهِ أَنْ يَكْفِيَكَ أَمْرَ الدُّنْيَا وَ الْآخِرَةِ	Sufficiency in this world and the Hereafter
3	The rights of the self	أَنْ تَسْتَعْمِلَهَا بِطَاعَةِ اللَّهِ	Obedience to God
4	The rights of the tongue	إِكْرَامُهُ عَنِ الْخَنَا وَ تَعْوِيدُهُ الْخَيْرَ	Purity of speech
5	The rights of hearing	تَنْزِيهُهُ عَنْ سَمَاعِ الْغِيبَةِ	Purity of hearing
6	The rights of sight	أَنْ تَغُضَّهُ عَمَّا لَا يَحِلُّ لَكَ	Lowering the gaze
7	The rights of the hand	أَنْ لَا تَبْسُطَهَا إِلَى مَا لَا يَحِلُّ	Keeping the hand from what is forbidden
8	The rights of the feet	أَنْ لَا تَمْشِيَ بِهِمَا إِلَى مَا لَا يَحِلُّ	Keeping the feet from what is forbidden
9	The rights of the stomach	أَنْ لَا تَجْعَلَهُ وِعَاءً لِلْحَرَامِ	Keeping the stomach from what is forbidden
10	The rights of the private parts	أَنْ تُحْصِنَهُ عَنِ الزِّنَا	Guarding one’s chastity
11	The rights of prayer	أَنَّهَا وِفَادَةٌ إِلَى اللَّهِ	Prayer is a guest of honor
12	The rights of the Hajj	أَنَّهُ وِفَادَةٌ إِلَى رَبِّكَ	The Hajj is a guest of honor
13	The right of fasting	أَنَّهُ حِجَابٌ ضَرَبَهُ اللَّهُ	Fasting as a veil
14	The right of charity	أَنَّهَا ذُخْرُكَ عِنْدَ رَبِّكَ	Charity as provision
15	The right of sacrifice	أَنْ تُرِيدَ بِهِ اللَّهَ	Sacrifice for God
16	The right of the ruler	أَنَّكَ جُعِلْتَ لَهُ فِتْنَةً	A ruler who stirs up strife
17	The right of one who guides through knowledge	التَّعْظِيمُ لَهُ وَ التَّوْقِيرُ لِمَجْلِسِهِ	Honouring the teacher
18	The right of one who governs by authority	أَنْ تُطِيعَهُ وَ لَا تَعْصِيَهُ	Obeying the ruler
19	The right of the ruler’s subjects	أَنْ تَعْدِلَ فِيهِمْ	Justice
20	The right of those guided by knowledge	أَنْ تَعْلَمَ أَنَّ اللَّهَ جَعَلَكَ قَيِّماً	Teaching
21	The right of a wife	أَنَّ اللَّهَ جَعَلَهَا لَكَ سَكَناً	Shelter and companionship
22	The right of a slave	أَنَّهُ خَلْقُ رَبِّكَ	God’s creation
23	The right of a mother	أَنَّهَا حَمَلَتْكَ	She carried you
24	The right of a father	أَنَّهُ أَصْلُكَ	He is your root
25	The right of a child	أَنَّهُ مِنْكَ	The child is from you
26	The right of a brother	أَنَّهُ يَدُكَ وَ عِزُّكَ	A hand and a source of honour
27	The right of a benefactor-master	أَنْفَقَ فِيكَ مَالَهُ	Spending one’s wealth
28	The right of one freed by a benefactor	جَعَلَ عِتْقَكَ لَهُ وَسِيلَةً	A means of drawing near
29	The right of one who has done you a kindness	أَنْ تَشْكُرَهُ وَ تَذْكُرَ مَعْرُوفَهُ	Gratitude
30	The right of the caller to prayer	أَنَّهُ مُذَكِّرٌ لَكَ رَبَّكَ	A reminder
31	The right of the prayer leader	أَنَّهُ تَقَلَّدَ السِّفَارَةَ	An envoy
32	The right of a companion	أَنْ تُلِينَ لَهُ جَانِبَكَ	Gentleness
33	The right of a neighbour	حِفْظُهُ غَائِباً وَ إِكْرَامُهُ شَاهِداً	Protection and honour
34	The right of a companion	أَنْ تَصْحَبَهُ بِالتَّفَضُّلِ	Companionship
35	The right of a partner	إِنْ غَابَ كَفَيْتَهُ	Sufficiency
36	The right of wealth	أَنْ لَا تَأْخُذَهُ إِلَّا مِنْ حِلِّهِ	Lawfulness
37	The right of a creditor	إِنْ كُنْتَ مُوسِراً أَعْطَيْتَهُ	Repaying the debt
38	The right of an associate	أَنْ لَا تَغُرَّهُ وَ لَا تَغُشَّهُ	Not deceiving
39	The Claimant’s Right Against an Opponent	كُنْتَ شَاهِدَهُ عَلَى نَفْسِكَ	Acknowledgment
40	The Defendant’s Right Against a Claimant	أَجْمَلْتَ مُقَاوَلَتَهُ	Kindness
41	The Right of One Seeking Advice	أَشَرْتَ عَلَيْهِ	Consultation
42	The Right of the Adviser	أَنْ لَا تَتَّهِمَهُ	Freedom from suspicion
43	The Right of One Seeking Counsel	أَنْ تُؤَدِّيَ النَّصِيحَةَ	Counsel
44	The Right of the Counsellor	أَنْ تُلِينَ لَهُ جَنَاحَكَ	Gentleness
45	The Right of an Elder	تَوْقِيرُهُ لِسِنِّهِ	Reverence
46	The Right of a Child	رَحْمَتُهُ فِي تَعْلِيمِهِ	Compassion
47	The Right of a Petitioner	إِعْطَاؤُهُ عَلَى قَدْرِ حَاجَتِهِ	Giving
48	The Right of the Person Petitioned	إِنْ أَعْطَى فَاقْبَلْ	Acceptance
49	The Right of One Who Brings You Joy	أَنْ تَحْمَدَ اللَّهَ	Praise
50	The Right of One Who Wronged You	أَنْ تَعْفُوَ عَنْهُ	Forgiveness
51	The Right of the People of Your Faith	إِضْمَارُ السَّلَامَةِ وَ الرَّحْمَةِ	Well-being
52	The Right of Those Under Covenant	أَنْ تَقْبَلَ مِنْهُمْ مَا قَبِلَ اللَّهُ	Acceptance

📝

🔑 Key Structural Points

Feature	Explanation
Number of rights	52 rights in this text
Order	From the right of God → the self → the limbs → acts of worship → governance → family → society → wealth → disputes → consultation → age → petitioning → benevolence → community
Central theme	The right of God is the greatest right and the root of all rights
Relationship	Every right gives rise to a reciprocal duty
Conclusion	The right of those under covenant — accepting protected non-Muslims on the basis of God’s covenant
Feature	A systematic chain — each right is linked to the next

 

 

 

 

 

 

❇️ An Enriching Supplement to “Justice Before God’s Court”

“Justice Before God’s Court” is a treatise on “the mutual rights of all beings” and “the scope of grievances,” based on the twentieth supplication of al-Sahifa al-Sajjadiyya and Imam Sajjad’s Treatise on Rights, peace be upon him.

 

Structure of this supplement:

Part One: Enrichment — adding layers of meaning, supporting evidence, and deeper analysis

Part Two: Addressing Shortcomings — critiquing and strengthening weaknesses in content and structure

Part Three: Specific Supplements — answering open questions and resolving ambiguities

Part Four: Summary and Final Conclusion

 

Part One: Enrichment

1. Enriching the “Scope of Seeking Justice”

1.1. Adding a Theological Dimension to Seeking Justice

The original text expands “seeking justice” from self-examination to bringing the self to trial. But its theological dimension is less fully explained. Here, we clarify that dimension:

 

Dimension	Explanation	Evidence
Tawhid in seeking justice	Seeking justice only before God, for He is “the most just of judges”	“أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ” (At-Tin: 8)
Tawḥīd in Testimony	God is witness over all things	«وَ اللَّهُ عَلى‏ كُلِّ شَيْ‏ءٍ شَهِيدٌ» (al-Māʾidah: 117)
Tawḥīd in Judgment	Judgment belongs to God alone	«إِنِ الْحُكْمُ إِلَّا لِلَّهِ» (al-Anʿām: 57)
Tawḥīd in Vengeance	Vengeance belongs to God alone	«وَ اللَّهُ عَزِيزٌ ذُو انْتِقامٍ» (Āl ʿImrān: 4)

Enrichment: Seeking justice is not merely a legal act; it is an act of tawḥīd. By seeking justice before Allah, the servant practically acknowledges that God alone is sovereign, judge, witness, and avenger.

 

1.2. Adding a “Geography of Grievances” as a Roadmap

Layer	Domain	Examples
Layer One: The Self	The ego, heart, intellect, carnal desires, and so on	«أَشْكُو نَفْساً بِالسُّوءِ أَمَّارَةً»
Layer Two: The Faculties and Limbs	The eye, ear, tongue, hand, foot, heart, thought, brain, and so on	«كُلُّ أُولئِكَ كانَ عَنْهُ مَسْؤُلاً»
Layer Three: The Family	Father, mother, spouse, child, brother, and so on	Treatise on Rights
Layer Four: Society	Companions, friends, neighbours, fellow believers, and so on	Treatise on Rights
Layer Five: Government	Rulers, officials, scholars, and so on	Nahj al-Balāghah
Layer Six: History	Saqīfah, the people of Saqīfah, Pharaoh, the Samaritan, and so on	Islamic history
Layer Seven: Animals	Sheep, hens, roosters, ants, sparrows, and so on	«وَ ما مِنْ دَابَّةٍ فِي الْأَرْضِ…»
Layer Eight: Microbes	Bacteria, viruses, diseases, and so on	Modern science
Layer Nine: The Cosmos	The sky, earth, air, light, soil, wind, and so on	«شَكَا السَّمَاءُ وَ الْأَرْضُ»

Enrichment: This roadmap helps the believer leave no layer unconsidered and extend the scope of their plea for justice to the whole cosmos.

 

1.3. “Complaint as Worship”

 

Basis	Evidence	Explanation
Complaint = supplication	«قُلْ ما يَعْبَؤُا بِكُمْ رَبِّي لَوْ لا دُعاؤُكُمْ» (al-Furqān: 77)	If you do not pray, God will pay no heed to you
Complaint = worship	«ادْعُوني أَسْتَجِبْ لَكُمْ» (Ghāfir: 60)	Supplication is worship
Complaint = disavowal of injustice	«وَ لا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا» (Hūd: 113)	Complaint is a disavowal of injustice
Complaint = turning back to God	«وَ أَنِيبُوا إِلى‏ رَبِّكُمْ» (al-Zumar: 54)	Complaint is a return to God

Enrichment: Complaint is not merely a legal act but a complete act of worship, encompassing supplication, disavowal, turning back to God, and trust in Him.

 

2. Enriching the “House of Complaints”

2.1. Explaining the “House of Complaint to God” as a celestial institution

 

Feature	Explanation	Evidence
Place of registration	«قُلْ كُلٌّ يَعْمَلُ عَلى‏ شاكِلَتِهِ» (al-Isrāʾ: 84)	Everyone acts according to their own disposition
Central registry	«وَ كُلَّ شَيْ‏ءٍ أَحْصَيْناهُ فِي إِمامٍ مُبِينٍ» (Yā Sīn: 12)	Everything is recorded in the Clear Record
Direction of complaints	«فَأَيْنَما تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ» (al-Baqarah: 115)	Whichever way you turn, there is the Face of God
The Imam of Our Time’s Heart	“قَلْبُ الْمُؤْمِنِ عَرْشُ الرَّحْمَنِ”	The believer’s heart is God’s Throne

Adding depth: “The Court of Appeal to God” is a celestial institution where every complaint is recorded and preserved. The heart of the Imam of Our Time, as “the court of justice and the record office of the Most Wise of Judges,” is where complaints are registered.

 

۲.۲. “The Etiquette of Complaint”

Etiquette	Explanation	Source
Purity	Being in a state of ritual purity, with ablution	“إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَ يُحِبُّ الْمُتَطَهِّرِينَ” (al-Baqara: 222)
Facing the qibla	Facing the direction of prayer	The Prophet’s practice
Humility	Praying with humility and supplication	“ادْعُوا رَبَّكُمْ تَضَرُّعاً وَ خُفْيَةً” (al-A‘raf: 55)
Certainty	With certainty that the prayer will be answered	“وَ ادْعُوهُ خَوْفاً وَ طَمَعاً” (al-A‘raf: 56)
Persistence	With persistence and repetition	“وَ الَّذِينَ جاهَدُوا فِينا لَنَهْدِيَنَّهُمْ سُبُلَنا” (al-‘Ankabut: 69)
Seeking intercession	Through the intercession of the Ahl al-Bayt, peace be upon them	“وَ ابْتَغُوا إِلَيْهِ الْوَسِيلَةَ” (al-Ma’ida: 35)
Conclusion	With blessings upon the Prophet and a concluding supplication	The practice of the Infallibles

Adding depth: A complaint offered without proper etiquette is incomplete. The etiquette of complaint transforms it into a complete act of worship.

 

3. Adding depth to “Complaining of the Self and Its Desires”

3.1. “Self-examination” as a prelude to complaint

 

Stage	Explanation	Source
Watchfulness	Keeping watch over oneself throughout the day	“وَ راقِبُوا أَنْفُسَكُمْ”
Self-examination	Taking oneself to account at the end of the day	“حاسِبُوا أَنْفُسَكُمْ قَبْلَ أَنْ تُحاسَبُوا”
Reproach	Reproaching oneself for one’s sins	“وَ لا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ” (al-Qiyama: 2)
Discipline	Punishing oneself for one’s sins	“وَ نَفْسٍ وَ ما سَوَّاها” (al-Shams: 7)
Striving	Struggling against the self	“وَ الَّذِينَ جاهَدُوا فِينا” (al-‘Ankabut: 69)

Adding depth: Self-examination is a prelude to complaint. Without it, complaining about oneself has no basis.

 

3.2. “Complaining of oneself” as an act of worship

Feature	Explanation	Source
Confession	Confessing one’s sins	“وَ لِسَانِي مُقِرٌّ بِالذُّنُوبِ”
Repentance	Turning away from sins	“وَ تُوبُوا إِلَى اللَّهِ جَمِيعاً” (al-Nur: 31)
Seeking forgiveness	Asking for forgiveness	“وَ اسْتَغْفِرُوا رَبَّكُمْ” (Hud: 3)
Turning back to God	Returning to God	“وَ أَنِيبُوا إِلى‏ رَبِّكُمْ” (al-Zumar: 54)

Adding depth: Complaining of oneself is a complete act of worship encompassing confession, repentance, seeking forgiveness, and turning back to God.

 

4. Adding depth to “Complaining of Heaven and Earth”

4.1. “The Consciousness of the Universe” as a foundation

Foundation	Source	Explanation
The glorification of the universe	“وَ إِنْ مِنْ شَيْ‏ءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ” (al-Isra’: 44)	All things glorify God
The Speech of Creation	«قالُوا أَنْطَقَنَا اللَّهُ الَّذِي أَنْطَقَ كُلَّ شَيْ‏ءٍ» (Fussilat: 21)	God has given all things the power of speech
The Consciousness of Creation	«وَ إِنَّ مِنْهَا لَما يَهْبِطُ مِنْ خَشْيَةِ اللَّهِ» (Al-Baqarah: 74)	Some stones fall down out of fear of God
Creation’s Complaint	«شَكَا السَّمَاءُ وَ الْأَرْضُ»	The heavens and the earth complain

Enrichment: Creation is conscious; it glorifies God, speaks, and complains. This is a Quranic truth that should be taken into account when seeking redress.

 

۴.۲. “The Complaint of the Heavens and the Earth” as a Model

Stage	Explanation	Evidence
Wicked deed	The people of Lot committed a wicked deed	«وَ لُوطاً…»
Complaint	The heavens and the earth lodged a complaint	«شَكَا السَّمَاءُ وَ الْأَرْضُ»
Revelation	God revealed to the heavens and the earth	«فَأَوْحَى اللَّهُ…»
Punishment	A rain of stones and being swallowed up	«وَ أَمْطَرْنا عَلَيْهِمْ مَطَراً»

Enrichment: The complaint of the heavens and the earth is a model for us: when faced with sin, we should not remain silent but should bring our complaint before Allah.

 

5. Enriching “Comprehensive Strategic Complaint”

5.1. “Complaints Against the Self, Satan, the Heart, and the Eye” as an Integrated Whole

Element	Subject of complaint	Key phrase
The self	The commanding self	«أَشْكُو نَفْساً بِالسُّوءِ أَمَّارَةً»
The enemy	The misguiding enemy	«أَشْكُو إِلَيْكَ عَدُوّاً يُضِلُّنِي»
Satan	The deceiving Satan	«وَ شَيْطَاناً يُغْوِينِي»
The heart	The hardened heart	«أَشْكُو قَلْباً قَاسِياً»
The eye	The tearless eye	«وَ عَيْناً عَنِ الْبُكَاءِ مِنْ خَوْفِكَ جَامِدَةً»

Enrichment: These five elements form an integrated whole, each complementing the others. Complaining of them all is a comprehensive strategic complaint.

 

5.2. “The Backbone of the Supplication” as a Roadmap

Stage	Explanation	Key phrase
Complaint against the self	10 passages	«أَشْكُو نَفْساً…»
Complaint against the enemy and Satan	7 passages	«أَشْكُو إِلَيْكَ عَدُوّاً…»
Complaint against the heart and the eye	5 passages	«أَشْكُو قَلْباً…»
Petition	9 passages	«لَا حَوْلَ لِي…»
Closing	1 passage	«بِرَأْفَتِكَ وَ رَحْمَتِكَ»

Enrichment: This roadmap helps the believer organize their supplication and draw full benefit from each stage.

 

6. Enriching “Strategic Complaint with a Taste of the Awaited Appearance”

6.1. “Complaint over the Greatest Calamities” as a Strategy

Calamity	Explanation	Key phrase
Loss of the Prophet	The loss of our Prophet (peace be upon him)	«فَقْدَ نَبِيِّنَا»
The Occultation of the Guardian	The Occultation of Imam al-Mahdi (peace be upon him)	«غَيْبَةَ وَلِيِّنَا»
The Hardship of the Age	The hardship of the times	«شِدَّةَ الزَّمَانِ»
Trials	The occurrence of trials	«وُقُوعَ الْفِتَنِ»
Enemies	The ascendancy of the enemy	«تَظَاهُرَ الْأَعْدَاءِ»
Few Companions	Our small numbers	«قِلَّةَ عَدَدِنَا»

Enrichment: These six afflictions are the greatest hardships facing the Shi‘a during the Occultation. Voicing grievances about them is a way of drawing divine attention.

 

6.2. “Seeking Relief” as a Strategy

Strategy	Explanation	Key passage
A swift opening	A speedy relief	«فَتْحٍ تُعَجِّلُهُ»
A triumphant victory	A victory that brings honor	«نَصْرٍ تُعِزُّهُ»
The Just Imam	The appearance of the Just Imam	«إِمَامِ عَدْلٍ تُظْهِرُهُ»
Permission for the Appearance	Permission granted to the Guardian	«أَنْ تَأْذَنَ لِوَلِيِّكَ»
Overthrowing Tyranny	Breaking the pillars of oppression	«لَا تَدَعَ لِلْجَوْرِ دِعَامَةً»
Reviving the Quran	Bringing the Quran to life	«أَحْيِ بِوَلِيِّكَ الْقُرْآنَ»
Supporting the Guardian	Being among the Guardian’s supporters	«اجْعَلْنَا مِنْ أَعْوَانِهِ»

Enrichment: These seven strategies form a complete roadmap for seeking relief.

 

7. Enriching the “Treatise on Rights”

7.1. “Layers of Meaning” as a Roadmap

Layer	Title	Number of rights
First layer	Oneness	1
Second layer	The self	1
Third layer	The bodily members	7
Fourth layer	Worship	5
Fifth layer	Governance	4
Sixth layer	Family	6
Seventh layer	Loyalty	2
Eighth layer	Social relations	7
Ninth layer	Financial matters	3
Tenth layer	Hostility	2
Eleventh layer	Consultation	4
Twelfth layer	Age	2
Thirteenth layer	Asking	2
Fourteenth layer	Kindness and wrongdoing	2
Fifteenth layer	Religious community and covenant	2

Enrichment: These fifteen layers form a complete roadmap to the mutual rights of all beings in creation.

 

7.2. “The Heart and Mind of the Text” as a Strategy

Element	Explanation	Key passage
The heart	The greatest right	“حَقُّ اللَّهِ الْأَكْبَرُ”
The core	The promise of sufficiency	“جَعَلَ لَكَ عَلَى نَفْسِهِ أَنْ يَكْفِيَكَ”

A unifying insight: The heart of the text is tawhid, and its core is the promise of divine sufficiency. Together, these are the central guiding principles of Risālat al-Ḥuqūq.

 

Part Two:

1. How the sections on bringing grievances before Allah relate to one another

Section	Connection to the previous section	Connection to the next section
Section 1: The scope of grievance	Introduction	Leads to the House of Complaints
Section 2: The House of Complaints	Follows from Section 1	Leads to complaining about oneself
Section 3: Complaining about oneself	Follows from Section 2	Leads to strategic complaint
Section 4: Strategic complaint	Follows from Section 3	Leads to complaint tinged with the hope of the advent
Section 5: Complaint tinged with the hope of the advent	Follows from Section 4	Leads to Risālat al-Ḥuqūq
Section 6: Risālat al-Ḥuqūq	Follows from Section 5	Conclusion

2. Complaint and prudent action

Relationship	Explanation	Supporting evidence
Complaint as a prelude to prudent action	Complaint makes a person aware of injustice and moves them to take prudent action	“وَ لا تَرْكَنُوا إِلَى الَّذِينَ ظَلَمُوا”
Complaint as a means of prudent action	Complaint is a means of seeking God’s attention and help	“ادْعُوني أَسْتَجِبْ لَكُمْ”
Complaint as the outcome of prudent action	Sound judgment leads to well-founded complaint	“فَاسْتَقِمْ كَما أُمِرْتَ”
Complaint as a complement to prudent action	Complaint and prudent action are the two wings of a bird	“وَ تَعاوَنُوا عَلَى الْبِرِّ وَ التَّقْوى‏”

Complaint and prudent action are the two wings of a bird. Without complaint, prudent action is incomplete; without prudent action, complaint has no effect.

 

 

3. “The relationship between complaint and the advent”

Relationship	Explanation	Supporting evidence
Complaint as a prelude to the advent	The believers’ complaints are one of the conditions for the advent	“حَتَّى إِذا اسْتَيْأَسُوا”
Complaint as a means of hastening the advent	Appealing to Allah to hasten the advent	“اللَّهُمَّ عَجِّلْ لِوَلِيِّكَ الْفَرَجَ”
Complaint as the outcome of the advent	With the advent, complaints will give way to justice	“وَ يَضَعُ الْحَرْبَ أَوْزارَها”
Complaint as a complement to the advent	Complaint and anticipation are the two wings of a bird	“أَفْضَلُ الْعِبَادَةِ انْتِظَارُ الْفَرَجِ”

Complaint is a prelude to, a means of hastening, an outcome of, and a complement to the advent.

 

4. Explaining the “limits of complaint”

Limit	Explanation	Supporting evidence
First limit: Right	Complaint must be grounded in what is right	“وَ لا تَعْتَدُوا إِنَّ اللَّهَ لا يُحِبُّ الْمُعْتَدِينَ”
Second limit: Justice	Complaint must be just	“اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوى‏”
Third limit: Welfare	Complaint must be guided by what serves the common good	“وَ لا تُلْقُوا بِأَيْدِيكُمْ إِلَى التَّهْلُكَةِ”
Fourth condition: Courtesy	Complaining should be done with courtesy	“ادْعُوا رَبَّكُمْ تَضَرُّعاً وَ خُفْيَةً”
Fifth condition: Trust in God	Complaining should be done with trust in God	“وَ مَنْ يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ”

Complaining has limits that must be observed. If these limits are not respected, complaining becomes a sin.

 

5. “Etiquette for entering the House of Complaint”

Etiquette	Explanation
Purity	In a state of ritual purity, with ablution
Humility	With humility and earnest supplication
Certainty	With certainty that one’s prayer will be answered
Seeking intercession	Through the intercession of the Ahl al-Bayt (peace be upon them)
Courtesy	With courtesy and respect

In addition: Entering the “House of Complaint” has its own etiquette, which must be observed.

 

6. “Complaining about oneself” as a form of spiritual struggle

Type	Explanation	Supporting text
The greater struggle	Struggling against the self	“أَعْدَى عَدُوٍّ لَكَ نَفْسُكَ”
The lesser struggle	Struggling against the external enemy	“جاهِدُوا فِي سَبِيلِ اللَّهِ”

In addition: Complaining about oneself is the greater struggle, which is a prelude to the lesser struggle.

 

7. “Complaining about oneself” as a form of repentance

Stage	Explanation
Confession	Confessing one’s sin
Remorse	Feeling remorse for one’s sin
Resolve	Resolving to give up sin
Making amends	Making amends for rights that have been violated

In addition: Complaining about oneself is complete repentance, encompassing confession, remorse, resolve and making amends.

 

8. “Complaining about Satan” as a strategy

Strategy	Explanation	Supporting text
Recognising Satan	Recognising Satan and his forces	“إِنَّ الشَّيْطانَ لَكُمْ عَدُوٌّ”
Seeking refuge	Seeking refuge in God from Satan	“فَاسْتَعِذْ بِاللَّهِ”
Resistance	Resisting Satan through remembrance and worship	“إِنَّ كَيْدَ الشَّيْطانِ كانَ ضَعِيفاً”
Complaint	Complaining to Allah about Satan	“أَشْكُو إِلَيْكَ عَدُوّاً يُضِلُّنِي”

In addition: Complaining about Satan is a strategy for resisting him.

 

9. “Complaining about the heart” as a strategy

Strategy	Explanation	Supporting text
Understanding the heart	Recognising the heart’s ailments	“فِي قُلُوبِهِمْ مَرَضٌ”
Purification	Purifying the heart of vices	“قَدْ أَفْلَحَ مَنْ زَكَّاها”
Spiritual refinement	Refining the heart through remembrance and worship	“وَ يُزَكِّيهِمْ”
Complaint	Complaining about a hardened heart	“أَشْكُو قَلْباً قَاسِياً”

In addition: Complaining about the heart is a strategy for purifying it.

 

10. “Complaining about backbiting” as a strategy

Strategy	Explanation	Source
Understanding the Occultation	Understanding the wisdom behind the Occultation	«حِكْمَةٌ بالِغَةٌ»
Awaiting	Awaiting deliverance	«أَفْضَلُ الْعِبَادَةِ انْتِظَارُ الْفَرَجِ»
Readiness	Readiness for the Manifestation	«وَ أَعِدُّوا لَهُمْ مَا اسْتَطَعْتُمْ»
Lament	Lamenting the Occultation	«نَشْكُو إِلَيْكَ غَيْبَةَ وَلِيِّنَا»

Supplement: Lamenting the Occultation is a strategy for hastening the Manifestation.

 

11. “Lamenting tribulations” as a strategy

Strategy	Explanation	Source
Understanding tribulations	Understanding tribulations	«وَ اتَّقُوا فِتْنَةً»
Patience	Patience amid tribulations	«وَ اصْبِرْ حَتَّى يَحْكُمَ اللَّهُ»
Prayer	Prayer for the removal of tribulations	«رَبَّنا لا تَجْعَلْنا فِتْنَةً»
Lament	Lamenting tribulations	«نَشْكُو إِلَيْكَ وُقُوعَ الْفِتَنِ»

Supplement: Lamenting tribulations is a strategy for their removal.

 

12. “The right of God” as “the greatest right”

Characteristic	Explanation	Source
The greatest right	The right of God is the greatest right	«حَقُّ اللَّهِ الْأَكْبَرُ»
The source of all rights	The right of God is the source of all rights	«وَ لَقَدْ بَعَثْنا فِي كُلِّ أُمَّةٍ رَسُولاً»
Promise of sufficiency	The right of God carries a promise of sufficiency	«جَعَلَ لَكَ عَلَى نَفْسِهِ أَنْ يَكْفِيَكَ»

Supplement: The right of God is the greatest right and the source of all rights.

 

13. “The right of the self” as “the second right”

Characteristic	Explanation	Source
The second right	The right of the self is the second right	«حَقُّ نَفْسِكَ عَلَيْكَ»
Employing it in obedience	The self must be employed in obedience to God	«أَنْ تَسْتَعْمِلَهَا بِطَاعَةِ اللَّهِ»
A precondition for other rights	The right of the self is a precondition for other rights	«مَنْ عَرَفَ نَفْسَهُ فَقَدْ عَرَفَ رَبَّهُ»

Supplement: The right of the self is the second right and a precondition for other rights.

 

Part Three:

1. Enriching the synthesis

Section	Enrichment
Scope of redress	Adding a monotheistic layer, a roadmap for the geography of laments, lament as worship
The House of Laments	Expounding it as a celestial institution, adding the etiquette of lament
Lamenting oneself	Adding self-examination, lamenting oneself as worship
Lamenting heaven and earth	Adding awareness in all creation, heaven and earth’s lament as a model
Strategic lament	Adding a system of lament, the backbone of intimate prayer
Lament with a taste of the Manifestation	Adding lament over the greatest of calamities, seeking deliverance as a strategy
The Treatise on Rights	Adding Layers of Meaning: The Heart and Core of the Text

 

2. From Seeking Justice to Complaint

Supplement	Explanation
Seeking Justice from God	Complaining to God, Not Against Him
The Hall of Complaints	A Celestial Realm: The Etiquette of Entry
Complaining Against Oneself	The Greater Struggle: Complete Repentance
Complaining Against Satan	A Strategy for Resistance
Complaining Against the Heart	A Strategy for Purification
Complaining About Backbiting	A Strategy to Hasten the Advent
Complaining About Discord	A Strategy for Ending Discord
God’s Right	The Greatest Right, the Root of All Rights
The Right of the Self	The Second Right, the Foundation of All Others

 

3. Key Points:

1. Complaint is a complete act of worship, encompassing supplication, disavowal, turning back to God, and reliance upon Him.

2. Complaint has limits that must be observed: truth, justice, what serves the common good, proper conduct, and trust in God.

3. Complaining about a believer and complaining about an unbeliever are governed by different rulings. Failing to distinguish between them leads to injustice.

4. Complaining about an enemy engaged in hostilities and one who is not engaged in hostilities are governed by different rulings. Failing to distinguish between them leads to injustice.

5. Complaint is a prelude to, a means toward, a consequence of, and a complement to the Advent.

6. Complaint and prudent action are like the two wings of a bird. Without complaint, prudent action is incomplete; without prudent action, complaint is ineffective.

 

The Final Formula:

Seeking justice at God’s court = the scope of complaints + the etiquette of complaint + the limits of complaint + distinguishing among those addressed + The Treatise on Rights + seeking relief

 

📖 Closing Words

Final Summary

This treatise has elaborated on “seeking justice at God’s court,” drawing on Imam Sajjad’s supplication twenty in Al-Sahifa al-Sajjadiyya, his Treatise on Rights, and a range of narrations and intimate prayers. Along the way, it has explored the scope of seeking justice, the Hall of Complaints, complaining against oneself, strategic complaint, complaint in anticipation of the Advent, and the mutual rights of all created beings.

The first point: Seeking justice is an act of affirming God’s oneness. By seeking justice before God, the servant acknowledges that God alone is ruler, judge, witness, and avenger.

The second point: The scope of seeking justice extends from oneself to the whole of creation—from the self, heart, and intellect to one’s limbs and faculties, family, society, government, history, animals, microbes, and the cosmos.

The third point: The Hall of Complaints is a celestial institution where every complaint is recorded and preserved. The heart of the Imam of the Age is where complaints are recorded.

The fourth point: Complaint has limits that must be observed: truth, justice, what serves the common good, proper conduct, and trust in God. If these limits are not observed, complaint becomes sin.

The fifth point: Complaining about a believer and complaining about an unbeliever are governed by different rulings. Failing to distinguish between them leads to injustice.

The sixth point: Complaining about an enemy engaged in hostilities and one who is not engaged in hostilities are governed by different rulings. Failing to distinguish between them leads to injustice.

The seventh point: Complaining against oneself is the greater struggle and a complete repentance, encompassing confession, remorse, resolve, and making amends.

The eighth point: The complaints of heaven and earth set us an example: we should not remain silent in the face of sin.

The ninth point: A comprehensive, strategic approach to complaint encompasses complaining against the self, Satan, the heart, the eye, and the enemy. Together, these five elements form a coherent whole.

The tenth point: Complaint in anticipation of the Advent encompasses lamenting the greatest afflictions—the loss of the Prophet, the Occultation of the Imam, the hardships of the age, discord, enemies, and the scarcity of supporters—and seeking relief.

The eleventh point: Complaint and prudent action are like the two wings of a bird. Without complaint, prudent action is incomplete; without prudent action, complaint is ineffective.

The twelfth point: Complaint is a prelude to, a means toward, a consequence of, and a complement to the Advent.

The thirteenth point: The Treatise on Rights comprises 52 rights, arranged into 15 layers. The heart of the text is “حَقُّ اللَّهِ الْأَكْبَرُ” and its core is “جَعَلَ لَكَ عَلَى نَفْسِهِ أَنْ يَكْفِيَكَ”.

The fourteenth point: God’s right is the greatest right and the root of all rights. The right of the self is the second right and the foundation of all others.

The fifteenth point: The ultimate aim is to seek justice at God’s court. By seeking justice before God, a person defends all their rights against God’s enemies and seeks redress for every mutual right they share with all created beings.

 

Conclusion

From passivity to action: A believer should not merely complain about injustice, but confront oppressors through “seeking justice at God’s court”—an approach that combines seeking redress, prudent action, and practical effort.

A deeper understanding of the enemy: God’s enemies come from many different groups and quarters. Each calls for a considered strategy and a fitting complaint.

The supreme weapon is tawhid and the appeal for justice: Every means of seeking justice—including the supplications of Imam Sajjad (AS)—serves to activate the weapon of “tawhid.” Through seeking justice, remembrance, bringing their complaints before God, and taking refuge in “دار الشکایا,” those devoted to tawhid become invincible.

The greater jihad is the foundation of the lesser jihad: The greatest act of seeking justice is to demand it of oneself. A purified soul is “the paradise of the spirit and the hell of the devils.” Without this inner reckoning, every appeal for justice in the outside world remains incomplete.

A vision of spiritual ascent: The ultimate goal is not simply to destroy the enemy, but to turn threats into opportunities for growth—to transform complaint into supplication and worship—and to attain a station where even the enemy is safe from our wrongdoing, and our friends give up expecting us to be ruled by desire.

 

Final Words

“اللَّهُمَّ اجْعَلْ مَا يُلْقِي الشَّيْطَانُ فِي رُوعِي مِنَ التَّمَنِّي وَ التَّظَنِّي وَ الْحَسَدِ ذِكْراً لِعَظَمَتِكَ، وَ تَفَكُّراً فِي قُدْرَتِكَ، وَ تَدْبِيراً عَلَى عَدُوِّك”

 

 

 

Appendix 1:

📝 Note

1. The connection between the “magnetic field of intimate supplication” and the “senses of allegiance to the Ahl al-Bayt”

“The Muhammadan-Alawid-Fatimid-Hasani eye, the ear of … and the heart of …” and “the vibrations of intimate supplication”

“Just as the eye imbued with allegiance to the Ahl al-Bayt can see unseen realities, so too can the ear imbued with such allegiance receive the magnetic waves of the Ahl al-Bayt’s intimate supplications; and the heart imbued with such allegiance turns these waves into practical wisdom and action.”

 

2. Further details on “keeping the enemy occupied”

“Keeping the enemy occupied with itself or with other enemies” has a particular connection to cognitive and media warfare.

“One way of keeping the enemy occupied is to ‘expose its contradictions’; when the enemy is caught up in answering for its own contradictions, it is prevented from attacking us.”

 

3. The role of “patience” at the doctrinal, spiritual, and social levels

In the narration of Imam al-Sadiq (AS) that you cited, “patience” is one of the conditions for enjoining what is right.

“Strategic patience”:

“Patience means neither surrendering in the face of opposition and injury nor acting with undue haste, but holding to one’s course with sound judgment and trust in God.”

 

4. The danger of “reducing supplication to a mere instrument of warfare”

Supplication knows no bounds. It is a secluded bridal chamber of intimacy and love, like a flower with its petals open,

yet «و لا یزید الظالمین الا خسارا»

“Arming supplication means equipping it with action and sound judgment, not stripping it of the spirit of worship and humility. Supplication is both shield and spear; but before all else, it is a loving conversation with the Beloved.”

 

💎 “This worldview”

This approach to “dealing strategically with the enemy” is not a passing measure, but a “permanent culture of vigilance”—one in which the “alarm bell” is accompanied by the “fragrance of hope,” so that people may escape the “slaughter of noble virtues” and enter the “field where virtues are cultivated.”

And ultimately, all of this is a prelude to “the advent of God’s Proof,” who is himself the “supreme strategy” against all the world’s corruption.”

 

Appendix 2

❇️رسالة الحقوق

💫🔆رَوَى إِسْمَاعِيلُ بْنُ الْفَضْلِ عَنْ ثَابِتِ بْنِ دِينَارٍ  عَنْ سَيِّدِ الْعَابِدِينَ عَلِيِّ بْنِ الْحُسَيْنِ بْنِ عَلِيِّ بْنِ أَبِي طَالِبٍ ع قَالَ‏ حَقُ‏ اللَّهِ‏ الْأَكْبَرُ  عَلَيْكَ‏ أَنْ تَعْبُدَهُ وَ لَا تُشْرِكَ بِهِ شَيْئاً فَإِذَا فَعَلْتَ ذَلِكَ‏ بِإِخْلَاصٍ جَعَلَ لَكَ عَلَى نَفْسِهِ أَنْ يَكْفِيَكَ أَمْرَ الدُّنْيَا وَ الْآخِرَةِ وَ حَقُّ نَفْسِكَ عَلَيْكَ أَنْ تَسْتَعْمِلَهَا بِطَاعَةِ اللَّهِ عَزَّ وَ جَلَّ وَ حَقُّ اللِّسَانِ إِكْرَامُهُ عَنِ الْخَنَا  وَ تَعْوِيدُهُ الْخَيْرَ وَ تَرْكُ الْفُضُولِ الَّتِي لَا فَائِدَةَ لَهَا وَ الْبِرُّ بِالنَّاسِ وَ حُسْنُ الْقَوْلِ فِيهِمْ وَ حَقُّ السَّمْعِ تَنْزِيهُهُ عَنْ سَمَاعِ الْغِيبَةِ وَ سَمَاعِ مَا لَا يَحِلُّ سَمَاعُهُ وَ حَقُّ الْبَصَرِ أَنْ تَغُضَّهُ عَمَّا لَا يَحِلُّ لَكَ وَ تَعْتَبِرَ بِالنَّظَرِ بِهِ وَ حَقُّ يَدِكَ أَنْ لَا تَبْسُطَهَا إِلَى مَا لَا يَحِلُّ لَكَ وَ حَقُّ رِجْلَيْكَ أَنْ لَا تَمْشِيَ بِهِمَا إِلَى مَا لَا يَحِلُّ لَكَ فَبِهِمَا تَقِفُ عَلَى الصِّرَاطِ فَانْظُرْ أَنْ لَا تَزِلَّا بِكَ فَتَرَدَّى فِي النَّارِ وَ حَقُّ بَطْنِكَ أَنْ لَا تَجْعَلَهُ وِعَاءً لِلْحَرَامِ وَ لَا تَزِيدَ عَلَى الشِّبَعِ وَ حَقُّ فَرْجِكَ أَنْ تُحْصِنَهُ عَنِ الزِّنَا وَ تَحْفَظَهُ مِنْ أَنْ يُنْظَرَ إِلَيْهِ وَ حَقُّ الصَّلَاةِ أَنْ تَعْلَمَ أَنَّهَا وِفَادَةٌ إِلَى اللَّهِ عَزَّ وَ جَلَّ وَ أَنْتَ فِيهَا قَائِمٌ بَيْنَ يَدَيِ‏ اللَّهِ عَزَّ وَ جَلَّ فَإِذَا عَلِمْتَ ذَلِكَ قُمْتَ مَقَامَ الْعَبْدِ الذَّلِيلِ الْحَقِيرِ الرَّاغِبِ الرَّاهِبِ الرَّاجِي الْخَائِفِ الْمُسْتَكِينِ الْمُتَضَرِّعِ الْمُعَظِّمِ لِمَنْ كَانَ بَيْنَ يَدَيْهِ بِالسُّكُونِ وَ الْوَقَارِ وَ تُقْبِلَ عَلَيْهَا بِقَلْبِكَ وَ تُقِيمَهَا بِحُدُودِهَا وَ حُقُوقِهَا وَ حَقُّ الْحَجِّ أَنْ تَعْلَمَ أَنَّهُ وِفَادَةٌ إِلَى رَبِّكَ وَ فِرَارٌ إِلَيْهِ مِنْ ذُنُوبِكَ وَ فِيهِ قَبُولُ تَوْبَتِكَ وَ قَضَاءُ الْفَرْضِ الَّذِي أَوْجَبَهُ اللَّهُ تَعَالَى عَلَيْكَ وَ حَقُّ الصَّوْمِ أَنْ تَعْلَمَ أَنَّهُ حِجَابٌ ضَرَبَهُ اللَّهُ عَزَّ وَ جَلَّ عَلَى لِسَانِكَ وَ سَمْعِكَ وَ بَصَرِكَ وَ بَطْنِكَ وَ فَرْجِكَ لِيَسْتُرَكَ بِهِ مِنَ النَّارِ فَإِنْ تَرَكْتَ الصَّوْمَ خَرَقْتَ سِتْرَ اللَّهِ عَلَيْكَ وَ حَقُّ الصَّدَقَةِ أَنْ تَعْلَمَ أَنَّهَا ذُخْرُكَ عِنْدَ رَبِّكَ وَ وَدِيعَتُكَ الَّتِي لَا تَحْتَاجُ إِلَى الْإِشْهَادِ عَلَيْهَا وَ كُنْتَ‏  لِمَا تَسْتَوْدِعُهُ سِرّاً أَوْثَقَ مِنْكَ بِمَا تَسْتَوْدِعُهُ عَلَانِيَةً وَ تَعْلَمَ أَنَّهَا تَدْفَعُ عَنْكَ الْبَلَايَا وَ الْأَسْقَامَ فِي الدُّنْيَا وَ تَدْفَعُ عَنْكَ النَّارَ فِي الْآخِرَةِ وَ حَقُّ الْهَدْيِ أَنْ تُرِيدَ بِهِ اللَّهَ عَزَّ وَ جَلَ‏  وَ لَا تُرِيدَ بِهِ خَلْقَهُ وَ لَا تُرِيدَ بِهِ إِلَّا التَّعَرُّضَ لِرَحْمَةِ اللَّهِ وَ نَجَاةَ رُوحِكَ يَوْمَ تَلْقَاهُ وَ حَقُّ السُّلْطَانِ أَنْ تَعْلَمَ أَنَّكَ جُعِلْتَ لَهُ فِتْنَةً وَ أَنَّهُ مُبْتَلًى فِيكَ بِمَا جَعَلَهُ اللَّهُ عَزَّ وَ جَلَّ لَهُ عَلَيْكَ مِنَ السُّلْطَانِ وَ أَنَّ عَلَيْكَ أَنْ لَا تَتَعَرَّضَ لِسَخَطِهِ فَتُلْقِيَ بِيَدِكَ إِلَى التَّهْلُكَةِ وَ تَكُونَ شَرِيكاً لَهُ فِيمَا يَأْتِي إِلَيْكَ مِنْ سُوءٍ وَ حَقُّ سَائِسِكَ بِالْعِلْمِ التَّعْظِيمُ لَهُ وَ التَّوْقِيرُ لِمَجْلِسِهِ وَ حُسْنُ الِاسْتِمَاعِ إِلَيْهِ وَ الْإِقْبَالُ عَلَيْهِ وَ أَنْ لَا تَرْفَعَ عَلَيْهِ صَوْتَكَ وَ لَا تُجِيبَ أَحَداً يَسْأَلُهُ عَنْ شَيْ‏ءٍ حَتَّى يَكُونَ هُوَ الَّذِي يُجِيبُ وَ لَا تُحَدِّثَ فِي مَجْلِسِهِ أَحَداً وَ لَا تَغْتَابَ عِنْدَهُ أَحَداً وَ أَنْ تَدْفَعَ عَنْهُ إِذَا ذُكِرَ عِنْدَكَ بِسُوءٍ وَ أَنْ تَسْتُرَ عُيُوبَهُ وَ تُظْهِرَ مَنَاقِبَهُ وَ لَا تُجَالِسَ لَهُ عَدُوّاً وَ لَا تُعَادِيَ لَهُ وَلِيّاً فَإِذَا فَعَلْتَ ذَلِكَ شَهِدَتْ لَكَ مَلَائِكَةُ اللَّهِ عَزَّ وَ جَلَّ بِأَنَّكَ قَصَدْتَهُ وَ تَعَلَّمْتَ عِلْمَهُ لِلَّهِ جَلَّ وَ عَزَّ اسْمُهُ لَا لِلنَّاسِ وَ أَمَّا حَقُّ سَائِسِكَ بِالْمِلْكِ فَأَنْ تُطِيعَهُ وَ لَا تَعْصِيَهُ إِلَّا فِيمَا يُسْخِطُ اللَّهَ عَزَّ وَ جَلَّ فَإِنَّهُ لَا طَاعَةَ لِمَخْلُوقٍ فِي مَعْصِيَةِ الْخَالِقِ وَ أَمَّا حَقُّ رَعِيَّتِكَ بِالسُّلْطَانِ فَأَنْ تَعْلَمَ أَنَّهُمْ صَارُوا رَعِيَّتَكَ لِضَعْفِهِمْ وَ قُوَّتِكَ فَيَجِبُ أَنْ تَعْدِلَ فِيهِمْ وَ تَكُونَ لَهُمْ كَالْوَالِدِ الرَّحِيمِ وَ تَغْفِرَ لَهُمْ جَهْلَهُمْ وَ لَا تُعَاجِلَهُمْ بِالْعُقُوبَةِ وَ تَشْكُرَ اللَّهَ عَزَّ وَ جَلَّ عَلَى مَا آتَاكَ مِنَ الْقُوَّةِ عَلَيْهِمْ وَ أَمَّا حَقُّ رَعِيَّتِكَ بِالْعِلْمِ فَأَنْ تَعْلَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ إِنَّمَا جَعَلَكَ قَيِّماً لَهُمْ فِيمَا آتَاكَ مِنَ الْعِلْمِ وَ فَتَحَ لَكَ مِنْ خَزَائِنِهِ فَإِنْ أَحْسَنْتَ فِي تَعْلِيمِ النَّاسِ وَ لَمْ تَخْرَقْ بِهِمْ‏  وَ لَمْ تَضْجَرْ عَلَيْهِمْ زَادَكَ اللَّهُ مِنْ فَضْلِهِ وَ إِنْ أَنْتَ مَنَعْتَ النَّاسَ عِلْمَكَ أَوْ خَرِقْتَ بِهِمْ عِنْدَ طَلَبِهِمُ الْعِلْمَ مِنْكَ كَانَ حَقّاً عَلَى اللَّهِ عَزَّ وَ جَلَّ أَنْ يَسْلُبَكَ الْعِلْمَ وَ بَهَاءَهُ وَ يُسْقِطَ مِنَ الْقُلُوبِ مَحَلَّكَ وَ أَمَّا حَقُّ الزَّوْجَةِ فَأَنْ تَعْلَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَهَا لَكَ سَكَناً وَ أُنْساً فَتَعْلَمَ أَنَّ ذَلِكَ نِعْمَةٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ عَلَيْكَ فَتُكْرِمَهَا وَ تَرْفُقَ بِهَا وَ إِنْ كَانَ حَقُّكَ عَلَيْهَا أَوْجَبَ فَإِنَّ لَهَا عَلَيْكَ أَنْ تَرْحَمَهَا لِأَنَّهَا أَسِيرُكَ وَ تُطْعِمَهَا وَ تَكْسُوَهَا وَ إِذَا جَهِلَتْ عَفَوْتَ عَنْهَا وَ أَمَّا حَقُّ مَمْلُوكِكَ فَأَنْ تَعْلَمَ أَنَّهُ خَلْقُ رَبِّكَ وَ ابْنُ أَبِيكَ وَ أُمِّكَ وَ لَحْمُكَ وَ دَمُكَ لَمْ تَمْلِكْهُ لِأَنَّكَ صَنَعْتَهُ دُونَ اللَّهِ وَ لَا خَلَقْتَ شَيْئاً مِنْ جَوَارِحِهِ وَ لَا أَخْرَجْتَ لَهُ رِزْقاً وَ لَكِنَّ اللَّهَ عَزَّ وَ جَلَّ كَفَاكَ ذَلِكَ ثُمَّ سَخَّرَهُ لَكَ وَ ائْتَمَنَكَ عَلَيْهِ وَ اسْتَوْدَعَكَ إِيَّاهُ لِيَحْفَظَ لَكَ مَا تَأْتِيهِ مِنْ خَيْرٍ إِلَيْهِ فَأَحْسِنْ إِلَيْهِ كَمَا أَحْسَنَ اللَّهُ إِلَيْكَ وَ إِنْ كَرِهْتَهُ اسْتَبْدَلْتَ بِهِ وَ لَمْ تُعَذِّبْ خَلْقَ اللَّهِ عَزَّ وَ جَلَّ وَ لا قُوَّةَ إِلَّا بِاللَّهِ‏ وَ أَمَّا حَقُّ أُمِّكَ فَأَنْ تَعْلَمَ أَنَّهَا حَمَلَتْكَ حَيْثُ لَا يَحْتَمِلُ أَحَدٌ أَحَداً وَ أَعْطَتْكَ مِنْ ثَمَرَةِ قَلْبِهَا مَا لَا يُعْطِي أَحَدٌ أَحَداً وَ وَقَتْكَ بِجَمِيعِ جَوَارِحِهَا وَ لَمْ تُبَالِ أَنْ تَجُوعَ وَ تُطْعِمَكَ وَ تَعْطَشَ وَ تَسْقِيَكَ وَ تَعْرَى وَ تَكْسُوَكَ وَ تَضْحَى وَ تُظِلَّكَ وَ تَهْجُرَ النَّوْمَ لِأَجْلِكَ وَ وَقَتْكَ الْحَرَّ وَ الْبَرْدَ لِتَكُونَ لَهَا فَإِنَّكَ لَا تُطِيقُ شُكْرَهَا إِلَّا بِعَوْنِ اللَّهِ وَ تَوْفِيقِهِ‏ وَ أَمَّا حَقُّ أَبِيكَ فَأَنْ تَعْلَمَ أَنَّهُ أَصْلُكَ فَإِنَّكَ لَوْلَاهُ لَمْ تَكُنْ‏  فَمَهْمَا رَأَيْتَ مِنْ نَفْسِكَ مَا يُعْجِبُكَ فَاعْلَمْ أَنَّ أَبَاكَ أَصْلُ النِّعْمَةِ عَلَيْكَ فِيهِ فَاحْمَدِ اللَّهَ وَ اشْكُرْهُ عَلَى قَدْرِ ذَلِكَ وَ لا قُوَّةَ إِلَّا بِاللَّهِ‏ وَ أَمَّا حَقُّ وَلَدِكَ فَأَنْ تَعْلَمَ أَنَّهُ مِنْكَ وَ مُضَافٌ إِلَيْكَ فِي عَاجِلِ الدُّنْيَا بِخَيْرِهِ وَ شَرِّهِ وَ أَنَّكَ مَسْئُولٌ عَمَّا وُلِّيتَهُ مِنْ حُسْنِ الْأَدَبِ وَ الدَّلَالَةِ عَلَى رَبِّهِ عَزَّ وَ جَلَّ وَ الْمَعُونَةِ عَلَى طَاعَتِهِ فَاعْمَلْ فِي أَمْرِهِ عَمَلَ مَنْ يَعْلَمُ أَنَّهُ مُثَابٌ عَلَى الْإِحْسَانِ إِلَيْهِ مُعَاقَبٌ عَلَى الْإِسَاءَةِ إِلَيْهِ وَ أَمَّا حَقُّ أَخِيكَ فَأَنْ تَعْلَمَ أَنَّهُ يَدُكَ وَ عِزُّكَ وَ قُوَّتُكَ فَلَا تَتَّخِذْهُ سِلَاحاً عَلَى مَعْصِيَةِ اللَّهِ‏  وَ لَا عُدَّةً لِلظُّلْمِ لِخَلْقِ اللَّهِ وَ لَا تَدَعْ نُصْرَتَهُ عَلَى عَدُوِّهِ‏ “3” وَ النَّصِيحَةَ لَهُ فَإِنْ أَطَاعَ اللَّهَ تَعَالَى وَ إِلَّا فَلْيَكُنِ اللَّهُ أَكْرَمَ عَلَيْكَ مِنْهُ وَ لا قُوَّةَ إِلَّا بِاللَّهِ‏ وَ أَمَّا حَقُّ مَوْلَاكَ الْمُنْعِمِ عَلَيْكَ فَأَنْ تَعْلَمَ أَنَّهُ أَنْفَقَ فِيكَ مَالَهُ وَ أَخْرَجَكَ مِنْ ذُلِّ الرِّقِّ وَ وَحْشَتِهِ إِلَى عِزِّ الْحُرِّيَّةِ وَ أُنْسِهَا فَأَطْلَقَكَ مِنْ أَسْرِ الْمَلَكَةِ وَ فَكَّ عَنْكَ قَيْدَ الْعُبُودِيَّةِ وَ أَخْرَجَكَ مِنَ السِّجْنِ وَ مَلَّكَكَ نَفْسَكَ وَ فَرَّغَكَ لِعِبَادَةِ رَبِّكَ وَ تَعْلَمَ أَنَّهُ أَوْلَى الْخَلْقِ بِكَ فِي حَيَاتِكَ وَ مَوْتِكَ وَ أَنَّ نُصْرَتَهُ عَلَيْكَ وَاجِبَةٌ بِنَفْسِكَ وَ مَا احْتَاجَ إِلَيْهِ مِنْكَ وَ لا قُوَّةَ إِلَّا بِاللَّهِ‏ وَ أَمَّا حَقُّ مَوْلَاكَ الَّذِي أَنْعَمْتَ عَلَيْهِ فَأَنْ تَعْلَمَ أَنَّ اللَّهَ عَزَّ وَ جَلَّ جَعَلَ عِتْقَكَ لَهُ وَسِيلَةً إِلَيْهِ وَ حِجَاباً لَكَ مِنَ النَّارِ وَ أَنَّ ثَوَابَكَ فِي الْعَاجِلِ مِيرَاثُهُ إِذَا لَمْ يَكُنْ لَهُ رَحِمٌ مُكَافَأَةً لِمَا أَنْفَقْتَ مِنْ مَالِكَ وَ فِي الْآجِلِ الْجَنَّةُ وَ أَمَّا حَقُّ ذِي الْمَعْرُوفِ عَلَيْكَ فَأَنْ تَشْكُرَهُ وَ تَذْكُرَ مَعْرُوفَهُ وَ تَكْسِبَهُ‏  الْمَقَالَةَ الْحَسَنَةَ وَ تُخْلِصَ لَهُ الدُّعَاءَ فِيمَا بَيْنَكَ وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ فَإِذَا فَعَلْتَ ذَلِكَ كُنْتَ قَدْ شَكَرْتَهُ سِرّاً وَ عَلَانِيَةً ثُمَّ إِنْ قَدَرْتَ عَلَى مُكَافَأَتِهِ يَوْماً كَافَأْتَهُ وَ أَمَّا حَقُّ الْمُؤَذِّنِ فَأَنْ تَعْلَمَ أَنَّهُ مُذَكِّرٌ لَكَ رَبَّكَ عَزَّ وَ جَلَّ وَ دَاعٍ لَكَ إِلَى حَظِّكَ وَ عَوْنُكَ عَلَى قَضَاءِ فَرْضِ اللَّهِ عَلَيْكَ فَاشْكُرْ عَلَى ذَلِكَ شُكْرَكَ لِلْمُحْسِنِ إِلَيْكَ وَ أَمَّا حَقُّ إِمَامِكَ فِي صَلَاتِكَ فَأَنْ تَعْلَمَ أَنَّهُ تَقَلَّدَ السِّفَارَةَ- فِيمَا بَيْنَكَ وَ بَيْنَ رَبِّكَ عَزَّ وَ جَلَّ وَ تَكَلَّمَ عَنْكَ وَ لَمْ تَتَكَلَّمْ عَنْهُ وَ دَعَا لَكَ وَ لَمْ تَدْعُ لَهُ وَ كَفَاكَ هَوْلَ الْمُقَامِ بَيْنَ يَدَيِ اللَّهِ عَزَّ وَ جَلَّ فَإِنْ كَانَ نَقْصٌ كَانَ عَلَيْهِ دُونَكَ وَ إِنْ كَانَ تَمَاماً كُنْتَ شَرِيكَهُ وَ لَمْ يَكُنْ لَهُ عَلَيْكَ فَضْلٌ- فَوَقَى نَفْسَكَ بِنَفْسِهِ وَ صَلَاتَكَ بِصَلَاتِهِ فَتَشْكُرُ لَهُ عَلَى قَدْرِ ذَلِكَ وَ أَمَّا حَقُّ جَلِيسِكَ فَأَنْ تُلِينَ لَهُ جَانِبَكَ وَ تُنْصِفَهُ فِي مُجَازَاةِ اللَّفْظِ  وَ لَا تَقُومَ مِنْ مَجْلِسِكَ إِلَّا بِإِذْنِهِ وَ مَنْ تَجْلِسُ إِلَيْهِ يَجُوزُ لَهُ الْقِيَامُ عَنْكَ بِغَيْرِ إِذْنِكَ وَ تَنْسَى زَلَّاتِهِ وَ تَحْفَظَ خَيْرَاتِهِ وَ لَا تُسْمِعَهُ إِلَّا خَيْراً وَ أَمَّا حَقُّ جَارِكَ فَحِفْظُهُ غَائِباً وَ إِكْرَامُهُ شَاهِداً وَ نُصْرَتُهُ إِذْ كَانَ مَظْلُوماً وَ لَا تَتَبَّعْ لَهُ عَوْرَةً فَإِنْ عَلِمْتَ عَلَيْهِ سُوءاً سَتَرْتَهُ عَلَيْهِ وَ إِنْ عَلِمْتَ أَنَّهُ يَقْبَلُ نَصِيحَتَكَ نَصَحْتَهُ فِيمَا بَيْنَكَ وَ بَيْنَهُ وَ لَا تُسْلِمْهُ عِنْدَ شَدِيدَةٍ وَ تُقِيلُ عَثْرَتَهُ وَ تَغْفِرُ ذَنْبَهُ وَ تُعَاشِرُهُ مُعَاشَرَةً كَرِيمَةً وَ لا قُوَّةَ إِلَّا بِاللَّهِ‏ وَ أَمَّا حَقُّ الصَّاحِبِ فَأَنْ تَصْحَبَهُ بِالتَّفَضُّلِ وَ الْإِنْصَافِ وَ تُكْرِمَهُ كَمَا يُكْرِمُكَ وَ لَا تَدَعَهُ يَسْبِقُ إِلَى مَكْرُمَةٍ فَإِنْ سَبَقَ كَافَأْتَهُ وَ تَوَدَّهُ كَمَا يَوَدُّكَ وَ تَزْجُرَهُ عَمَّا يَهُمُّ بِهِ مِنْ مَعْصِيَةٍ  وَ كُنْ عَلَيْهِ رَحْمَةً وَ لَا تَكُنْ عَلَيْهِ عَذَاباً وَ لا قُوَّةَ إِلَّا بِاللَّهِ‏ وَ أَمَّا حَقُّ الشَّرِيكِ فَإِنْ غَابَ كَفَيْتَهُ وَ إِنْ حَضَرَ رَعَيْتَهُ وَ لَا تَحْكُمْ دُونَ حُكْمِهِ وَ لَا بِرَأْيِكَ دُونَ مُنَاظَرَتِهِ وَ تَحْفَظُ عَلَيْهِ مَالَهُ وَ لَا تَخُنْهُ فِيمَا عَزَّ أَوْ هَانَ مِنْ أَمْرٍ فَإِنَّ يَدَ اللَّهِ تَبَارَكَ وَ تَعَالَى عَلَى الشَّرِيكَيْنِ مَا لَمْ يَتَخَاوَنَا وَ لا قُوَّةَ إِلَّا بِاللَّهِ‏ وَ أَمَّا حَقُّ مَالِكَ فَأَنْ لَا تَأْخُذَهُ إِلَّا مِنْ حِلِّهِ وَ لَا تُنْفِقَهُ إِلَّا فِي وَجْهِهِ وَ لَا تُؤْثِرَ عَلَى نَفْسِكَ مَنْ لَا يَحْمَدُكَ فَاعْمَلْ بِهِ بِطَاعَةِ رَبِّكَ وَ لَا تَبْخَلْ بِهِ فَتَبُوءَ بِالْحَسْرَةِ وَ النَّدَامَةِ مَعَ التَّبِعَةِ- وَ لا قُوَّةَ إِلَّا بِاللَّهِ‏ وَ أَمَّا حَقُّ غَرِيمِكَ الَّذِي يُطَالِبُكَ فَإِنْ كُنْتَ مُوسِراً أَعْطَيْتَهُ وَ إِنْ كُنْتَ مُعْسِراً أَرْضَيْتَهُ بِحُسْنِ الْقَوْلِ وَ رَدَدْتَهُ عَنْ نَفْسِكَ رَدّاً لَطِيفاً  وَ أَمَّا حَقُّ الْخَلِيطِ أَنْ‏  لَا تَغُرَّهُ وَ لَا تَغُشَّهُ وَ لَا تَخْدَعَهُ وَ تَتَّقِيَ اللَّهَ تَبَارَكَ وَ تَعَالَى فِي أَمْرِهِ وَ أَمَّا حَقُّ الْخَصْمِ الْمُدَّعِي عَلَيْكَ فَإِنْ كَانَ مَا يَدَّعِي عَلَيْكَ حَقّاً كُنْتَ شَاهِدَهُ عَلَى نَفْسِكَ وَ لَمْ تَظْلِمْهُ وَ أَوْفَيْتَهُ حَقَّهُ وَ إِنْ كَانَ مَا يَدَّعِي بَاطِلًا رَفَقْتَ بِهِ وَ لَمْ تَأْتِ فِي أَمْرِهِ غَيْرَ الرِّفْقِ وَ لَمْ تُسْخِطْ رَبَّكَ فِي أَمْرِهِ وَ لا قُوَّةَ إِلَّا بِاللَّهِ‏ وَ أَمَّا حَقُّ خَصْمِكَ الَّذِي تَدَّعِي عَلَيْهِ فَإِنْ كُنْتَ مُحِقّاً فِي دَعْوَاكَ أَجْمَلْتَ مُقَاوَلَتَهُ وَ لَمْ تَجْحَدْ حَقَّهُ وَ إِنْ كُنْتَ مُبْطِلًا فِي دَعْوَاكَ اتَّقَيْتَ اللَّهَ عَزَّ وَ جَلَّ وَ تُبْتَ إِلَيْهِ وَ تَرَكْتَ الدَّعْوَى وَ أَمَّا حَقُّ الْمُسْتَشِيرِ فَإِنْ عَلِمْتَ أَنَّ لَهُ رَأْياً حَسَناً أَشَرْتَ عَلَيْهِ وَ إِنْ لَمْ تَعْلَمْ لَهُ أَرْشَدْتَهُ إِلَى مَنْ يَعْلَمُ وَ حَقُّ الْمُشِيرِ عَلَيْكَ أَنْ لَا تَتَّهِمَهُ فِيمَا لَا يُوَافِقُكَ مِنْ رَأْيِهِ وَ إِنْ وَافَقَكَ حَمِدْتَ اللَّهَ عَزَّ وَ جَلَّ وَ حَقُّ الْمُسْتَنْصِحِ أَنْ تُؤَدِّيَ إِلَيْهِ النَّصِيحَةَ وَ لْيَكُنْ مَذْهَبُكَ الرَّحْمَةَ لَهُ وَ الرِّفْقَ بِهِ‏ وَ حَقُّ النَّاصِحِ أَنْ تُلِينَ لَهُ جَنَاحَكَ وَ تُصْغِيَ إِلَيْهِ بِسَمْعِكَ فَإِنْ أَتَى بِالصَّوَابِ حَمِدْتَ اللَّهَ عَزَّ وَ جَلَّ وَ إِنْ لَمْ يُوَافِقْ رَحِمْتَهُ وَ لَمْ تَتَّهِمْهُ وَ عَلِمْتَ أَنَّهُ أَخْطَأَ وَ لَمْ تُؤَاخِذْهُ بِذَلِكَ إِلَّا أَنْ يَكُونَ مُسْتَحِقّاً لِلتُّهَمَةِ فَلَا تَعْبَأَ بِشَيْ‏ءٍ مِنْ أَمْرِهِ عَلَى حَالٍ وَ لا قُوَّةَ إِلَّا بِاللَّهِ‏ وَ حَقُّ الْكَبِيرِ تَوْقِيرُهُ لِسِنِّهِ وَ إِجْلَالُهُ لِتَقَدُّمِهِ فِي الْإِسْلَامِ قَبْلَكَ وَ تَرْكُ مُقَابَلَتِهِ عِنْدَ الْخِصَامِ وَ لَا تَسْبِقْهُ إِلَى طَرِيقٍ وَ لَا تَتَقَدَّمْهُ وَ لَا تَسْتَجْهِلْهُ وَ إِنْ جَهِلَ عَلَيْكَ احْتَمَلْتَهُ وَ أَكْرَمْتَهُ لِحَقِّ الْإِسْلَامِ وَ حُرْمَتِهِ وَ حَقُّ الصَّغِيرِ رَحْمَتُهُ فِي تَعْلِيمِهِ وَ الْعَفْوُ عَنْهُ وَ السَّتْرُ عَلَيْهِ وَ الرِّفْقُ بِهِ وَ الْمَعُونَةُ لَهُ‏  وَ حَقُّ السَّائِلِ إِعْطَاؤُهُ عَلَى قَدْرِ حَاجَتِهِ وَ حَقُّ الْمَسْئُولِ إِنْ أَعْطَى فَاقْبَلْ مِنْهُ بِالشُّكْرِ وَ الْمَعْرِفَةِ بِفَضْلِهِ وَ إِنْ مَنَعَ فَاقْبَلْ عُذْرَهُ وَ حَقُّ مَنْ سَرَّكَ لِلَّهِ تَعَالَى أَنْ تَحْمَدَ اللَّهَ تَعَالَى أَوَّلًا ثُمَّ تَشْكُرَهُ وَ حَقُّ مَنْ أَسَاءَكَ أَنْ تَعْفُوَ عَنْهُ وَ إِنْ عَلِمْتَ أَنَّ الْعَفْوَ يَضُرُّ انْتَصَرْتَ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى‏ وَ لَمَنِ انْتَصَرَ بَعْدَ ظُلْمِهِ فَأُولئِكَ ما عَلَيْهِمْ مِنْ سَبِيلٍ‏ وَ حَقُّ أَهْلِ مِلَّتِكَ إِضْمَارُ السَّلَامَةِ وَ الرَّحْمَةِ لَهُمْ وَ الرِّفْقُ بِمُسِيئِهِمْ وَ تَأَلُّفُهُمْ وَ اسْتِصْلَاحُهُمْ وَ شُكْرُ مُحْسِنِهِمْ وَ كَفُّ الْأَذَى عَنْهُمْ وَ تُحِبُّ لَهُمْ مَا تُحِبُّ لِنَفْسِكَ وَ تَكْرَهُ لَهُمْ مَا تَكْرَهُ لِنَفْسِكَ وَ أَنْ يَكُونَ شُيُوخُهُمْ بِمَنْزِلَةِ أَبِيكَ وَ شُبَّانُهُمْ بِمَنْزِلَةِ إِخْوَتِكَ وَ عَجَائِزُهُمْ بِمَنْزِلَةِ أُمِّكَ وَ الصِّغَارُ بِمَنْزِلَةِ أَوْلَادِكَ وَ حَقُّ الذِّمَّةِ  أَنْ تَقْبَلَ مِنْهُمْ مَا قَبِلَ اللَّهُ عَزَّ وَ جَلَّ مِنْهُمْ وَ لَا تَظْلِمَهُمْ مَا وَفَوْا لِلَّهِ عَزَّ وَ جَلَّ بِعَهْدِهِ‏.[7]

 

❇️Translation of the Treatise on Rights

Ismaʿil ibn Fadl relates from Thabit ibn Dinar, from the Master of the Devout, ʿAli ibn al-Husayn ibn ʿAli ibn Abi Talib, peace be upon them all, that he said:

“The right of God, the Most Great, over you is that you worship Him and associate nothing with Him. If you do so with sincerity, He has pledged Himself to take care of your affairs in this world and the next. The right of your own self over you is that you employ it in obedience to God, Mighty and Majestic.

“The right of the tongue is that you honor it by keeping it from abuse, train it to speak what is good, refrain from idle talk that serves no purpose, treat people kindly, and speak well of them.

“The right of the ear is that you keep it pure from listening to backbiting and from hearing what it is not permissible to hear.

“The right of the eye is that you avert it from whatever is not lawful for you, and make looking with it a means of reflection.

“The right of your hand is that you do not reach out with it toward anything that is not lawful for you. The right of your feet is that you do not walk with them toward anything that is not lawful for you, for with those feet you will stand upon the Bridge. So take care lest they make you stumble and fall into Hell.

“The right of your stomach is that you do not make it a vessel for what is unlawful, and that you do not eat beyond the point of satiety.

“The right of your private parts is that you protect them from fornication and prevent the gaze of those who are not lawful to look upon them.

“The right of prayer is that you know it is a journey toward God, Mighty and Majestic, and that when you pray, you stand before God, Mighty and Majestic. When you understand this meaning and its significance, you will stand as a servant who is humble, insignificant, distressed, fearful, hopeful, apprehensive, submissive, and imploring. Through your stillness and composure, you will honor the One before whom you stand. In this state, turn to prayer with all your heart, and perform it in accordance with its limits and rights.

“The right of pilgrimage is that you know it is a coming to the threshold of your Lord and a flight to Him from your sins. It contains the acceptance of your repentance and the fulfilment of an obligation that God Most High has made incumbent upon you.

“The right of fasting is that you know it is a veil that God, Mighty and Majestic, has placed over your tongue, ears, eyes, stomach, and private parts, so that through this veil He may shield you from Hell. If you abandon your fast, you have torn the covering and veil that God has spread over you.

“The right of charity is that you know it is a treasure stored up for you with your Lord, and a trust belonging to you for which you need no witness. You can be more confident in what you entrust in secret than in what you hand over openly. And you know that it wards off from you calamities and illnesses in this world, and the fire of Hell in the next.

“The right of the sacrificial offering is that in presenting it you seek the pleasure of God, Mighty and Majestic, and do not seek the approval of people. Seek nothing beyond being within reach of God’s mercy and the deliverance of your soul on the Day you meet Him.

“The right of the ruler is that you know you have become a means by which he is tested, and that his authority over you, granted by God, Mighty and Majestic, is itself a test for him. You must not place yourself in a position that incurs his anger, lest you bring yourself to ruin by your own hand and become a partner in the injustice he inflicts upon you.

“The right of the one entrusted with educating you is that you hold him in high regard, honor his presence, listen attentively to his words, turn your face toward him, and never raise your voice above his. If someone asks him a question, do not answer before he does. Do not speak with anyone in his presence or speak ill of anyone before him. If others speak ill of him in your presence, defend him and conceal his faults, while making his good qualities known. Do not keep company with his enemy, nor take as an enemy one of his friends. If you fulfil these duties toward him, God’s angels will bear witness on your behalf that you sought God’s pleasure in acquiring knowledge and learned your teacher’s knowledge for God—not for people. Glorified and exalted is His name.

“As for the right of the one entrusted with governing the land, it is that you obey him and do not disobey him, except where obedience would incur the anger of God, Mighty and Majestic, for no creature may be obeyed in disobedience to the Creator.

“And امّا حقّ رعيّتت as for those under your authority, know that they have become your subjects because they were weak and you were strong. Therefore, you are obliged to deal justly with them and to be as a compassionate father to them. Forgive their ignorance, do not hasten to punish them, and give thanks to God, Mighty and Majestic, for the power He has granted you over them.

“As for those under your care in the realm of knowledge and understanding, know that God, Mighty and Majestic, has made you their guardian and keeper of the knowledge He has bestowed upon you and the treasures He has opened to you. If you teach people with kindness, do not lead them toward folly, and do not grow weary or impatient with teaching them, God will increase you through His grace. But if you withhold your knowledge from people, or lead them toward folly when they seek knowledge from you, then God, Mighty and Majestic, has the right to strip you of your knowledge, its dignity and beauty, and to diminish the standing you hold among people.”

As for your wife’s right, know that God, Mighty and Majestic, has made her a source of comfort and intimacy for you. Recognize, then, that this is a blessing God has bestowed upon you. You must therefore honour her and treat her with gentleness and kindness. Though your right over her is more binding, her right over you is that you show her compassion, for she is bound to you through marriage. You must provide her with clothing and food, and forgive her when you see her act in ignorance.

As for your servant’s right, know that he is a creature of your Lord, and a child of Adam and Eve, your own parents. He is made of your flesh and blood. You did not become his master because you created him—neither you nor God created him. You created none of his limbs, nor did you provide his sustenance. But God, Mighty and Majestic, spared you that labour and took care of it for you. Then He placed him under your authority and made you His trustee over him, entrusting him to you so that everything you do with regard to him may be reckoned to your account. So treat him well, just as God has treated you well. If you dislike him, exchange him for another; do not torment God’s creature. عزّ و جلّ را معذّب قوّة الّا باللَّه.

و امّا حقّ And as for your mother’s right, know that she carried you in a time and place in which no one carries another, and gave you from the fruit of her heart what no one gives to another. She protected you with all her limbs and cared nothing that she herself should go hungry while feeding you, remain thirsty while quenching your thirst, or go unclothed while clothing you; that she should stand in the sun while shielding you from it, or forgo sleep to look after you. She guarded you from heat and cold so that you might live. Thus you have neither the strength nor the capacity to show gratitude to her except through God’s help and enabling grace.

As for your father’s right, know that he is your root and origin: had he not been, you would not be. Whenever you see something in yourself that fills you with admiration, know that your father is the source of the blessing you see in it. So praise and glorify God, and give thanks to your father for it. قوّة الّا باللَّه.

و امّا حقّ As for your child’s right, know that he is a branch of your own being, and that in this present world you are bound to him through both his good and his bad. You are accountable for the duties entrusted to you on his behalf: bringing him up well, guiding him to his Lord, Mighty and Majestic, and helping him obey his Lord. So fulfil your responsibility toward him as one who knows that he will be rewarded for treating him well and punished for treating him badly.

As for your brother’s right, know that he is your hand, your strength and your support. Do not make him a weapon with which to disobey God or a means of oppressing God’s creatures. Do not withhold your support against his enemy, or your counsel. This applies so long as he obeys God, Exalted is He; otherwise, God must be dearer to you than he is. قوّة إلّا باللَّه.

و امّا As for the right of the master who has done you the favour of freeing you, know that he spent his wealth for your benefit and brought you from the humiliation and loneliness of slavery to the honour and companionship of freedom. He released you from bondage, broke the chains of servitude, brought you out of prison, made you your own master, and left you free to devote yourself to worshipping your Lord. You must know that he has the greatest claim on you, in life and in death. It is your duty to help him with your own life and with whatever else of yours he may need. There is no power except through God. باللَّه.

و أمّا حقّ As for the right of the person whom you have freed, know that God, Mighty and Majestic, has made your freeing him a means of drawing near to Him and a shield for you against the Fire of Hell. The immediate reward for this act in this world is his inheritance, if he has no relatives; and in the hereafter, it is Paradise.

As for the right of someone who has done you a kindness, you must thank him, remember his kindness, speak well of him, and pray for him sincerely in private before God, Mighty and Majestic. If you do this, you will have thanked him both inwardly and outwardly. Moreover, should you ever be able to repay his kindness, you must do so.

As for the muezzin’s right, know that he reminds you of God, Mighty and Majestic, calls you to your share of blessing, and helps you perform the good deed God has made incumbent upon you. In return, thank him as you would thank someone who has done you a kindness.

As for the right of the imam in your prayer, it is that you know he has taken upon himself to serve as the intermediary between you and your Lord, mighty and glorious. He has spoken on your behalf when you have not spoken on his, and prayed for you when you have not prayed for him. He has spared you the fear and anxiety of standing before God, mighty and glorious. So if he performs the prayer incompletely, the liability is his, not yours; but if he fulfills it fully, you share in its reward, and he has no advantage over you. He has made himself a shield for you and his prayer a safeguard for yours. Therefore, you should thank him for what he has done.

As for the right of your companion in a gathering, it is that you treat him gently and speak to him in the manner you would like him to use when speaking to you. You should not leave your seat without his permission, though he may leave the gathering where you are seated without asking your permission. You should overlook his faults, remember his good qualities, and let him hear nothing but kind words from you.

As for the right of your neighbor, it is that you protect him in his absence, honor him in your presence, and support him when he is wronged. Do not seek out his faults; and if you know of anything shameful about him, conceal it. If you know that he will accept your counsel, advise him privately, away from strangers. Do not abandon him to hardship when difficulties befall him. Overlook his slips, forgive his offenses, and treat him with respect. There is no strength الّا باللَّه.

و امّا حقّ but in God.

As for the right of your companion, it is that you associate with him through generosity and fairness, honor him as he honors you, and not let him take the lead in any kindness without requiting it. Love him as he loves you, and restrain him from any sin he intends to commit. Be a mercy to him, not a torment. There is no strength الّا باللَّه.

و امّا حقّ but in God.

As for the right of your partner, it is that you take care of his affairs in his absence and look after him when he is present. Do not decide matters without consulting him, or act on your own judgment without seeking his view. Safeguard his property, and do not betray him in any matter, great or small. For so long as two partners do not betray one another, the hand of God, blessed and exalted, is over them. There is no strength الّا باللَّه.

و امّا حقّ but in God.

As for the right of your wealth, it is that you acquire it only by lawful means and spend it only in permissible ways. Do not prefer over yourself someone who repays your kindness with ingratitude. Put your wealth to use in obedience to your Lord, and do not be miserly with it, lest you add the burden of regret and remorse to its consequences. There is no قوّة الّا باللَّه.

و امّا حقّ strength but in God.

As for the right of one who comes to collect a debt from you, it is that you repay him if you are wealthy; and if you are in straitened circumstances, satisfy him with kind words and send him away with gentleness and goodwill.

As for the right of your associate, it is that you do not deceive him, cheat him, or act craftily toward him, and that you fear God, blessed and exalted, in dealing with him.

As for the right of an adversary who brings a claim against you, if his claim is just, let yourself be a witness against yourself on his behalf. Do not wrong him, and pay him what he is owed in full.

But if his claim is false, treat him gently, show him nothing but kindness and forbearance, and do not incur your Lord’s anger through your dealings with him. There is no قوّة الّا باللَّه.

و امّا حقّ strength but in God.

As for the right of an adversary against whom you bring a claim, if your claim is just, deal with him graciously in your discussion, do not deny him his due, and if your claim is false, fear God, mighty and glorious, repent to Him, and abandon your claim.

As for the right of one who seeks your advice, it is that if you know of a sound course of action for him, you point him toward it; and if you do not, direct him to those who are learned and well informed.

As for the right of one who offers you advice, it is that you do not suspect him because his opinion differs from yours; and if it accords with your opinion, give thanks to God, mighty and glorious.

As for the right of one who asks you for counsel, it is that you give him sincere advice, and strive to meet him with kindness and forbearance.

As for the right of an adviser, it is that you respond to him gently and graciously, and listen to what he says. If he speaks rightly, praise God, mighty and glorious; if he is not right, have compassion on him and do not suspect him. Recognize that he has made a mistake, and do not hold him to account for it—unless he has given you reason to suspect him. In any case, pay no heed to such conduct. There is no strength except through God.

As for the right of an elder, it is that you honor and respect him on account of his age, and esteem him because he embraced Islam before you. Do not argue with him in a dispute, nor walk ahead of him or take precedence over him. Do not treat him lightly. If he behaves harshly or foolishly toward you, bear with him, and honor him for the sake of his rights and the sanctity of Islam.

The right of a young child is that you teach them with kindness, pardon them, conceal their mistakes, treat them gently and patiently, and support them. The right of one who asks is that you give them as much as they need.

The right of one who is asked is that, if they give, you accept their gift with gratitude and recognition of their generosity; and if they withhold it, you accept their excuse.

The right of one who makes you happy for the sake of God, the Exalted, is that you first praise God, the Exalted, and then thank them.

The right of one who wrongs you is that you forgive them. But if you know that forgiveness will cause harm, then take retribution for their wrongdoing, for God, the Blessed and Exalted, has said: “Those who take retribution after being wronged—there is no blame against them.”

The right of your fellow believers is that you cherish peace and compassion for them in your heart; treat those who behave badly with gentleness and patience; feel warmth and fellowship toward them; strive to set things right among them; give thanks for those who do good; and shield them from harm. You should wish for them what you wish for yourself and dislike for them what you dislike for yourself. Regard their elders as your parents, their young men as your brothers, their elderly women as your mothers, and their children as your own.

The right of the People of the Covenant is that you accept from them what God, Mighty and Majestic, has accepted from them, and that you do not wrong them so long as they remain faithful to their covenant with God, Mighty and Majestic.[8]

 

 

Appendix 3

❇️

💫🔆 اللَّهُمَّ قَدْ سَبَقَ مِنِّي مَا قَدْ سَبَقَ مِنْ زَلَلٍ قَدِيمٍ وَ مَا قَدْ جَنَيْتُ‏ عَلَى‏ نَفْسِي وَ أَنْتَ يَا رَبِّ تَمْلِكُ مِنِّي مَا لَا أَمْلِكُ مِنْ نَفْسِي‏[9]

💫 “O God! Indeed, I have committed some of the old lapses that occurred in the past;

I have wronged myself;

and You, my Lord, hold authority over me in matters over which I have no authority, even over myself.”

 

Explanation and illumination:

1. “سَبَقَ مِنِّی مَا سَبَقَ مِن زَلَلٍ قَدِیمٍ”

The servant acknowledges their past lapses and recognizes them as old and deeply rooted.

This demonstrates the servant’s humility and complete admission of their sins.

 

2. “مَا قَدْ جَنَيْتُ عَلَی نَفْسِی”

“To wrong oneself” means that every sin a person commits ultimately harms that person.

The servant acknowledges the harm their sins have done to them.

 

3. “أَنْتَ يَا رَبِّ تَمْلِكُ مِنِّی مَا لَا أَمْلِكُ مِنْ نَفْسِی”

The servant acknowledges that God has complete sovereignty over them, while they themselves do not have complete sovereignty even over their own soul.

This is an acknowledgment of absolute servitude and God’s absolute sovereignty.

 

💎 The central message of the supplication:

By acknowledging past sins and the wrong they have done to themselves, the servant turns to God.

 

They know that they are not even sovereign over their own soul, and that God alone is their true sovereign.

This supplication embodies complete surrender, confession of sin, and seeking refuge in divine mercy.

 

 

Appendix 4

❇️Question from the previous session

I sincerely thank the esteemed teacher for answering these questions and making time for them.

Follow-up question

You have included among the “enemies of God” those who deny God’s oneness and prophethood, the unjust, corrupters, those who wage war, the arrogant, and even those who neglect worship. You then advised: “Expose the faults of God’s enemies, disgrace them, and mobilize others against them.”

Does this advice apply equally to all these groups? If so, does it not permit spying on and exposing the private faults of every non-belligerent unbeliever, sinner, or person who neglects worship? How can that conclusion be reconciled with the following verses and Imam Ali’s (AS) instruction to conceal people’s faults in Letter 53 of Nahj al-Balagha?

1. Surah al-Mumtahanah, verse 8:

لَا يَنْهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمْ يُقَاتِلُوكُمْ فِي الدِّينِ وَلَمْ يُخْرِجُوكُمْ مِنْ دِيَارِكُمْ أَنْ تَبَرُّوهُمْ وَتُقْسِطُوا إِلَيْهِمْ  إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ.

 

2. Surah al-Ma’idah, verse 8:

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ  وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَى أَلَّا تَعْدِلُوا  اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَى  وَاتَّقُوا اللَّهَ  إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ.

 

3. Surah al-Hujurat, verse 12:

يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ  وَلَا تَجَسَّسُوا وَلَا يَغْتَبْ بَعْضُكُمْ بَعْضًا  أَيُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ  وَاتَّقُوا اللَّهَ  إِنَّ اللَّهَ تَوَّابٌ رَحِيمٌ.

 

4. Letter 53 of Nahj al-Balagha, Imam Ali’s (AS) instruction to Malik al-Ashtar:

وَلْيَكُنْ أَبْعَدَ رَعِيَّتِكَ مِنْكَ وَأَشْنَأَهُمْ عِنْدَكَ أَطْلَبُهُمْ لِمَعَايِبِ النَّاسِ، فَإِنَّ فِي النَّاسِ عُيُوبًا، الْوَالِي أَحَقُّ مَنْ سَتَرَهَا، فَلَا تَكْشِفَنَّ عَمَّا غَابَ عَنْكَ مِنْهَا، فَإِنَّمَا عَلَيْكَ تَطْهِيرُ مَا ظَهَرَ لَكَ، وَاللَّهُ يَحْكُمُ عَلَى مَا غَابَ عَنْكَ، فَاسْتُرِ الْعَوْرَةَ مَا اسْتَطَعْتَ، يَسْتُرِ اللَّهُ مِنْكَ مَا تُحِبُّ سَتْرَهُ مِنْ رَعِيَّتِكَ.

If the answer is no, please specify which of these groups are subject to “exposure”; precisely what information may be disclosed; which authority determines that someone is an enemy or a combatant; and what jurisprudential justification permits the disclosure of private failings unrelated to any public threat?

 

 

✅Answer:

The degree and level of response should be proportionate to the enemy of God’s actions!

There is no need to pry into the personal affairs of an enemy of God; only matters that in some way concern the community of believers are relevant. In fact, the dissimulation and, above all, the hypocrisy and deceit behind the unbelievers’ outward show should be exposed, so that the ugliness concealed beneath it becomes apparent and believers do not become tainted by them!

Moreover, one should bear in mind that one outward front in the enemies of God’s campaign is the cultural battlefield, which they use to infiltrate and corrupt believers and their community!

Exposure should be carried out only when it is judged necessary; if there is no perceived necessity, it should be avoided!

A thorough investigation and exposure of the failings of a fierce combatant enemy and a cultural combatant enemy is necessary. In the case of a non-combatant enemy, it should be done only when one of the eight necessities is identified!

In the noble verse of al-Mumtaḥanah:

✨🔆الممتحنة : 8   لا يَنْهاكُمُ اللَّهُ عَنِ الَّذينَ لَمْ يُقاتِلُوكُمْ فِي الدِّينِ وَ لَمْ يُخْرِجُوكُمْ مِنْ دِيارِكُمْ أَنْ تَبَرُّوهُمْ وَ تُقْسِطُوا إِلَيْهِمْ إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطينَ

🔆God does not forbid you to show kindness and deal justly with those who have not fought you on account of your faith or driven you from your homes. God loves those who are just.

This noble verse addresses two important principles:

• They must not wage religious combat (which includes every dimension: military, political, economic, cultural, and so on)!
• They must not be usurpers of the homeland!

In other words, those who are wholly “in the clear” with believers—that is, those with whom we engage in no form of combat, in any sphere—are subject to the lowest level of precaution. Even so, they are not on an equal footing with believers!

 

The noble verse 8 of Sūrat al-Mā’idah concerns giving testimony with fairness and has no bearing on our discussion! But treating an enemy of God in a manner befitting them does not mean departing from justice!

 

✨🔆المائدة : 8   يا أَيُّهَا الَّذينَ آمَنُوا كُونُوا قَوَّامينَ لِلَّهِ شُهَداءَ بِالْقِسْطِ وَ لا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلى‏ أَلاَّ تَعْدِلُوا اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوى‏ وَ اتَّقُوا اللَّهَ إِنَّ اللَّهَ خَبيرٌ بِما تَعْمَلُونَ

🔆O you who believe! Stand firm for God and bear witness with justice. Do not let hatred of a people lead you to sin and abandon justice. Be just; that is nearer to piety. And be mindful of God; God is fully aware of what you do.

 

The noble verse 12 of Sūrat al-Ḥujurāt also concerns believers! (يَا أَيُّهَا الَّذِينَ آمَنُوا- بَعْضُكُمْ بَعْضًا  – أَحَدُكُمْ)

Investigating and exposing the enemies of God is not done out of personal enmity or to satisfy a grudge, but to ward off harm!

 

The passage cited from Supplication 53 of Nahj al-Balāghah also has no connection to our discussion, since it sets out the duties of those in authority toward their subjects and subordinates!

 

 

Appendix 5:

❇️A Crime Against One’s Own Soul

💫🔆 فَيَأْتِيهِ النِّدَاءُ مِنْ قِبَلِ اللَّهِ تَعَالَى يَا أَيُّهَا الْعَبْدُ الْخَاطِئُ الْجَانِي‏ هَذِهِ الذُّنُوبُ الْمُوبِقَاتُ فَهَلْ بِإِزَائِهَا حَسَنَةٌ تُكَافِئُهَا وَ تَدْخُلُ جَنَّةَ اللَّهِ بِرَحْمَةِ اللَّهِ أَوْ تَزِيدُ عَلَيْهَا فَتَدْخُلُهَا بِوَعْدِ اللَّه‏[10]

💫 Then a call comes to him from God, Exalted is He:

“O sinful servant, guilty of grievous crimes!

Do you have any good deeds to match these ruinous sins [you have committed],

so that, by God’s mercy, you may enter His Paradise?

Or do your [good deeds] outweigh them,

so that you may enter it in fulfilment of God’s promise?”

 

Illumination:

1. “النِّدَاءُ مِن قِبَلِ اللَّهِ”

This call is God’s tender address to the sinful servant.

Its tone is not reproachful; it is a question meant to awaken and offer hope.

 

2. “الْعَبْدُ الْخَاطِئُ الْجَانِی”

The servant confesses his wrongdoing and crimes, and God addresses him in those very terms.

 

3. “الذُّنُوبُ الْمُوبِقَاتُ”

“Mūbiqāt” means ruinous, destructive sins.

 

4. “هَلْ بِإِزَائِهَا حَسَنَةٌ تُکَافِئُهَا”

God’s question: Do you have any good deed that can match these sins?

 

5. “تَدْخُلُ جَنَّةَ اللَّهِ بِرَحْمَةِ اللَّهِ”

If good deeds and sins are equal, God’s mercy is what admits a person to Paradise.

 

6. «أَوْ تَزِيدُ عَلَيْهَا فَتَدْخُلُهَا بِوَعْدِ اللَّهِ» –

If good deeds outweigh sins, God’s promise of Paradise will be fulfilled.

 

💎 Reflection:

God does not leave a sinful servant without hope in His mercy.

With a question full of kindness, He calls His servant to repentance and hope.

If good deeds and sins are equal, God’s mercy is what saves.

And if good deeds outweigh sins, the divine promise will be fulfilled.

This text emphasizes the balance between sin and good deeds, and the hope we place in divine mercy.

 

 

📋 List of the subtle insights (لطفه) in the text “Taking One’s Case to Allah’s Court”

🔹 A) Insights concerning the “scope of seeking redress”

Number	Insight
1	Seeking redress is not merely a legal act; it is an act of affirming God’s oneness.
2	By seeking redress before Allah, the servant practically acknowledges that God alone is sovereign, judge, witness, and avenger.
3	This roadmap helps the believer leave no layer unexamined.
4	Complaint is not merely a legal act; it is a complete act of worship.
5	Complaint is a complete act of worship, encompassing supplication, disavowal, turning back to God, and trust in Him.
6	Seeking redress before God, not against God.
7	Seeking redress through the intercession of others, not against them.

 

🔹 B) Insights concerning the “House of Complaints”

Number	Insight
8	“The House of Complaint to God” is a heavenly institution.
9	The heart of the Imam of the Age, peace be upon him, is the court and registry of His Excellency, the Most Just of Judges.
10	Complaint is incomplete without proper etiquette.
11	The etiquette of complaint transforms it into a complete act of worship.
12	The “House of Complaints” is a heavenly institution where divine justice is carried out.
13	There is an etiquette to entering the “House of Complaints,” and it must be observed.

 

🔹 C) Insights concerning “complaining of oneself and the carnal soul”

Number	Insight
14	Self-examination is the prelude to complaint.
15	Without self-examination, complaint against the self is groundless.
16	Complaining of oneself is a complete act of worship, encompassing confession, repentance, seeking forgiveness, and turning back to God.
17	Complaining of oneself is the greater jihad, which precedes the lesser jihad.
18	Complaining of oneself is a complete repentance, encompassing confession, remorse, resolve, and making amends.

 

🔹 D) Insights concerning “the complaint of heaven and earth”

Number	Insight
19	All creation is conscious: it glorifies God, speaks, and makes complaint.
20	The complaint of heaven and earth is a model for us: we should not remain silent in the face of sin.
21	The complaint of heaven and earth is a warning to us to shun sin.
22	Come! Let us join the earth and sky, the air, the angels who dwell here, and the pure spirits in taking the indecencies of our age before the divine court.

 

🔹 E) Subtleties concerning “Comprehensive Strategic Complaint”

Number	Subtle point
23	These five strategic components form a system, each complementing the others.
24	Complaining about all of them is a comprehensive strategic complaint.
25	This roadmap helps believers structure their intimate prayers.
26	Complaining about Satan is a strategy for confronting him.
27	Complaining about the heart is a strategy for purifying it.

 

🔹 F) Subtleties concerning “Strategic Complaint with a Taste of the Advent”

Number	Subtle point
28	These six calamities are the greatest afflictions facing the Shia during the Occultation (the loss of the Prophet, peace be upon him, the occultation of the Guardian, peace be upon him, and so on).
29	Complaining about them is a strategy for drawing divine attention.
30	These seven strategies form a complete roadmap for seeking relief.
31	Complaining about the Occultation is a strategy for hastening the Advent.
32	Complaining about tribulation is a strategy for bringing it to an end.
33	This is the arena of battle for the Highest Kingdom!

 

🔹 G) Subtleties concerning “The Treatise on Rights”

Number	Subtle point
34	These fifteen layers form a complete roadmap for the mutual rights of all beings.
35	At the heart of the text is divine unity, and at its core is the promise of God’s sufficiency.
36	These two are the central strategies of The Treatise on Rights.
37	God’s right is the greatest right and the root of all rights.
38	The right of the self is the second right and the prerequisite for all others.

 

🔹 H) Subtleties concerning “The Relationship between Complaint, Planning, and the Advent”

Number	Subtle point
39	Complaint and planning are the two wings of a bird.
40	Without complaint, planning is incomplete; without planning, complaint has no effect.
41	Complaint is a prelude to, a means toward, a result of, and a complement to the Advent.
42	Complaint and waiting are the two wings of a bird.

 

🔹 I) Subtleties concerning “The Limits of Complaint”

Number	Subtle point
43	Complaint has limits that must be observed.
44	Without observing these limits, complaint becomes sinful.

 

🔹 J) Subtleties concerning “Distinguishing the Addressees of Complaint”

Number	Subtle point
45	Complaining about a believer and complaining about an unbeliever are subject to different rulings.
46	Failing to distinguish between the two leads to injustice.
47	Complaining about a combatant enemy and a noncombatant enemy are subject to different rulings.
48	Backbiting does not apply to an enemy of God!
49	Spying on an enemy of God is not only permissible; it is pleasing to the Almighty Lord!
50	An enemy of God has no sanctity to violate!
51	Within the bounds of religious considerations, believers have the right to take revenge on an enemy of God!

 

🔹 K) Subtle insights concerning “the etiquette of complaint”

Number	Subtle insight
52	Complaint is the most impassioned and plaintive form of prayer!
53	Complaint itself is a form of worship!
54	If you do not complain, it is as though you accept their oppression!
55	In a sense, complaint is a disavowal of oppression, injustice and ignorance!

 

🔹 L) Subtle insights concerning “complaint against the limbs”

Number	Subtle insight
56	The limbs and organs possess awareness!
57	Our complaints against them make them pull themselves together!
58	If the reverse were true, they might well curse us!
59	The very limb that speaks on the Day of Resurrection can speak in this world too!
60	Everything in this universe has a voice.
61	Speech is a sign of awareness!
62	An elementary particle is just a particle, yet it possesses pure awareness!

 

🔹 M) Subtle insights concerning “complaint against history and society”

Number	Subtle insight
63	Complaint against Saqifah and the Companions of Saqifah!
64	Complaint against Pharaoh, the Samaritan and the Samaritans!
65	Complaint against those who pose as custodians of the shrine but disturb its peace!
66	Complaint against preachers who are killers of religion and faith!
67	Complaint against those who have forsaken the Qur’an and the Prophet’s family!
68	Complaint against pseudo-scholars, incompetent administrators, oppressive rulers, embezzlers and the privileged few!
69	Complaint against traitors, both open and covert!
70	Complaint against the gullible! The deceivers! The usurpers of offices they have no right to hold!
71	Complaint against those who betray the salt they have eaten—those who break faith!

 

🔹 N) Subtle insights concerning “complaint against animals and microbes”

Number	Subtle insight
72	Complaint against crows, cockroaches, mice, ants, and so on
73	Complaint against microbes and diseases!
74	Perhaps sheep, chickens, roosters, fruit and the molecules in the air will complain about us!
75	What did you do with the sustenance of their lives?!
76	Did you use it in obedience to God, or turn it into filth and sin?!

 

🔹 S) Subtle insights concerning “a family whose geography is its constituent parts”

Number	Subtle insight
77	A person can hold a gathering with their own limbs and faculties!
78	Listen to what they have to say!
79	What have they seen and suffered at our hands?
80	What wrongs have we done them?
81	We are that indivisible essence; this body, with all its elaborate workings, is a trust entrusted to us!

 

🔹 ع) Reflections on “Know the wrongdoer; know yourself”

Number	Reflection
82	Know the wrongdoer; know yourself!
83	Do not be a wrongdoer who plays the victim!
84	Our complaint against our limbs and faculties may have a counterpart, too.
85	The wrongdoing may be one-sided—or mutual!

 

🔹 ف) Reflections on “Complaining of the self, Satan, the heart, and the eye”

Number	Reflection
86	O my God, I complain to You of a soul that constantly urges evil!
87	O my God, I complain to You of an enemy who leads me astray!
88	O my God, I complain to You of a hard heart!
89	O my God, I complain to You of an eye that has grown dry from weeping out of fear of You!
90	I have neither strength nor power except through Your might!
91	Nor can I escape the afflictions of this world except through Your protection and care!

 

🔹 ص) Reflections on “A complaint infused with longing for the Advent”

Number	Reflection
92	O God, we complain to You of the loss of our Prophet!
93	And the occultation of our Guardian!
94	And the hardship of these times!
95	And the trials that have befallen us!
96	And our enemies’ domination over us!
97	And the great number of our enemies!
98	And how few we are!
99	O God, then relieve these sufferings!
100	Grant us relief from Your presence, and hasten it!
101	Grant us victory from Your presence, and ennoble it!
102	And raise up a just Imam, and make him manifest!
103	O God of Truth, Lord of the worlds!

 

🔹 ق) Reflections on “The words of the Commander of the Faithful (peace be upon him) at Siffin”

Number	Reflection
104	O God, eyes are lifted toward You!
105	Hands are outstretched!
106	Steps are taken!
107	Tongues are raised in supplication!
108	Hearts turn toward You!
109	And in all your deeds, you have been commanded to obey Him!
110	So judge between us and them with truth!
111	For You are the best of those who decide!

 

🔹 R) Subtle Insights from “Imam Sajjad’s Words in the Treatise on Rights”

Number	His subtle teaching
112	God Most Great’s right over you is that you worship Him and associate nothing with Him!
113	If you do so with sincerity, He has pledged Himself to take care of your affairs in this world and the next!
114	The right your own self has over you is that you put it to work in obedience to God!
115	The tongue’s right is that you honor it by keeping it from abuse and training it to speak what is good!
116	The ear’s right is that you keep it pure from listening to backbiting!
117	The eye’s right is that you turn it away from what is not lawful for you!
118	The hand’s right is that you do not reach for what is not lawful for you!
119	The feet’s right is that you do not walk toward what is not lawful for you!
120	The stomach’s right is that you do not make it a vessel for what is forbidden!
121	The right of your private parts is that you guard them from fornication!
122	The prayer’s right is that you know it is a journey toward God, Mighty and Exalted!
123	The pilgrimage’s right is that you know it is a coming to the threshold of your Lord and an escape from your sins to Him!
124	The fast’s right is that you know it is a veil that God, Mighty and Exalted, has placed over your tongue, ears, eyes, stomach, and sexual organs!
125	The alms’ right is that you know they are a store of merit for you with your Lord!
126	The sacrificial offering’s right is that, in presenting it, you seek the pleasure of God, Mighty and Exalted!
127	The ruler’s right is that you know you have been made a means by which he is put to the test!
128	The right of the one entrusted with your education is that you hold him in high esteem!
129	As for the right of the one entrusted with governing the realm, it is that you obey him in what is right!
130	And امّا حقّ رعيّتت as for those under your authority, know that they have become your subjects because they are vulnerable!
131	As for your wife’s right, know that God, Mighty and Exalted, has made her a source of peace and companionship for you!
132	As for your slave’s right, know that he is a creation of your Lord, the child of your parents, and made of your flesh and blood!
133	As for your mother’s right, know that she carried you in a time and place in which no one carries another!
134	As for your father’s right, know that he is your origin and root!
135	As for your child’s right, know that he is a branch of the tree of your being!
136	As for your brother’s right, know that he is your hand, your honor, and your strength!
137	As for your neighbour’s right, it is that you protect them in their absence, honour them in their presence, and help them when they are wronged!
138	As for the right of companionship, it is that you treat your companion with generosity and fairness!
139	As for the right of a partner, it is that you take care of their affairs when they are away!
140	As for the right of your wealth, it is that you acquire it only through lawful means!
141	As for the right of someone who has done you a kindness, it is that you thank them!
142	And امّا حقّ مؤذّن it is that you know they have reminded you of God, Mighty and Exalted!
143	As for the right of the imam leading you in prayer, it is that you know he has taken upon himself the task of mediating between you and your Lord, Mighty and Exalted!
144	As for the right of your companion, it is that you treat them gently!
145	The right of an older person is that they be revered and respected because of their age!
146	The right of a younger person is that you teach them with kindness!
147	The right of a person who asks is that you give them according to their need!
148	The right of someone who gladdens you for the sake of God, Exalted is He, is that you first praise God, Exalted is He!
149	The right of someone who has wronged you is that you forgive them!
150	The right of your fellow believers is to keep peace and compassion for them in your heart!
151	The right of the People of the Covenant is that you accept from them what God, Mighty and Exalted, has accepted from them!

 

🔹 Sh) Subtleties concerning “Seeking Help and Supplication”

Number	Subtle saying
152	O God, my heart is veiled!
153	My soul is flawed!
154	My reason is overcome!
155	My lower self holds sway!
156	My obedience is little!
157	My sins are many!
158	My tongue confesses to my sins!
159	What recourse have I, O Concealer of faults!
160	O Knower of the hidden!
161	O Remover of sorrows!
162	Forgive all my sins, for the sake of Muhammad and the family of Muhammad!
163	O Most Forgiving! O Most Forgiving! O Most Forgiving!
164	By Your mercy, O Most Merciful of the merciful!

 

🔹 Ṣ) Subtleties concerning “Wronging Oneself”

Number	Subtle saying
165	O sinful servant, steeped in wrongdoing!
166	These ruinous sins—are there any good deeds to match them?
167	So that, through God’s mercy, you may enter His Paradise?
168	Or do your good deeds outweigh them?
169	Will you enter that Paradise through God’s promise?
170	God does not leave the sinful servant despairing of His mercy!
171	With a tender question, He calls the servant to repentance and hope!
172	If good deeds equal sins, God’s mercy is their salvation!
173	And if good deeds outweigh them, the divine promise will be fulfilled!

 

🔹 ض) Subtle insights on “Divine Governance and Awe”

Number	Insight
174	God-consciousness is not only a means of salvation in the Hereafter, but also a source of honour and awe in this world!
175	Obedience to God is the key to dominion over all things and influence throughout the world!
176	Whoever fears God is feared by others!
177	Whoever obeys God is obeyed by all things!
178	A coat of mail symbolizes outward protection, but true protection comes from God alone!
179	As we put on the coat of mail, this supplication reminds us that real protection lies in God’s hands alone!

 

🔹 ظ) Subtle insights on “The Divine Ministry”

Number	Insight
180	Let us establish a divine ministry to stand against Satan’s ministry!
181	For every virtue, a chief minister; a commander-in-chief!
182	Equip yourself with your God!
183	اللَّهُمَّ بِكَ أَصُولُ وَ بِكَ أُقَاتِلُ!
184	I have surrendered my soul to You and entrusted my affairs to You!
185	There is no power or strength except through God, the Most High, the Almighty!
186	My Lord, be pleased with me, as You have made me content!

 

🔹 ع) Subtle insights on “Understanding Satan”

Number	Insight
187	Satan has no power of his own to deceive!
188	His reprieve and respite in deceiving humankind serve to bring forth heroes in the field of devotion to God!
189	Satan’s mischief remains within the reach of divine power!
190	The Exalted Lord Himself is our helper in overcoming satanic schemes!
191	All we need do is keep His remembrance alive in our hearts!
192	Satan is abject; do not exalt him!

 

🔹 غ) Subtle insights on “Summary and Conclusion”

Number	Insight
193	Lodging a complaint is a complete act of worship, encompassing supplication, disavowal, turning to God, and trust in Him!
194	There are limits to lodging a complaint, and they must be observed: truth, justice, what is beneficial, proper conduct, and trust in God!
195	Complaining about a believer and a disbeliever are subject to different rulings!
196	Failing to distinguish between the two leads to injustice!
197	Complaining about an enemy at war and an enemy who is not at war with you are governed by different rulings.
198	Complaint is the prelude, the means, the outcome and the complement of the Manifestation.
199	Complaint and prudent action are the two wings of a bird.
200	Without complaint, prudent action is incomplete; without prudent action, complaint is ineffective.
201	Appealing to Allah’s Court of Justice = the scope of complaints + the etiquette of complaint + the limits of complaint + distinguishing among those addressed + the Treatise on Rights + the plea for relief

 

 

❇️The Wealth of Wisdom in the Text “Appealing to Allah’s Court of Justice”

🔹 Part One: Words of Wisdom on “Seeking Justice and Divine Unity”

No.	Words of Wisdom
1	Seeking justice is not merely a legal act; it is an act of affirming divine unity. By appealing to Allah for justice, the servant acknowledges in practice that God alone is sovereign, judge, witness and avenger.
2	Complaint is not merely a legal act; it is a complete act of worship, encompassing supplication, disavowal, turning back to God and trust in Him.
3	Seeking justice “from” God, not “against” God: this is the boundary between faith and disbelief.
4	Complaint is the most impassioned and plaintive form of supplication; if you do not complain, it is as though you approve of their injustice.

 

🔹 Part Two: Words of Wisdom on “The House of Complaints”

No.	Words of Wisdom
5	“The House of Complaint to Allah” is a celestial institution; the heart of the Imam of Our Time, may Allah bless him and grant him peace, is the court of justice and record office of the Most Wise of judges.
6	Complaint without proper etiquette is incomplete; the etiquette of complaint turns it into a complete act of worship.

 

🔹 Part Three: Words of Wisdom on “Complaining About Oneself”

No.	Words of Wisdom
7	Self-examination is the prelude to complaint; without it, complaining about oneself has no foundation.
8	Complaining about oneself is the greater jihad, the prelude to the lesser jihad; it is also complete repentance, encompassing confession, remorse, resolve and making amends.

 

🔹 Part Four: Words of Wisdom on “The Consciousness of Creation”

No.	Words of Wisdom
9	All creation is conscious: it glorifies God, speaks and makes complaint. This is a Quranic truth to be kept in mind when seeking justice.
10	The complaints of heaven and earth offer us a model: we must not remain silent in the face of sin. They also warn us to shun sin.
11	Everything in this world has a voice, and voice is a sign of consciousness. A fundamental particle may be a particle, yet it is endowed with pure consciousness!

 

🔹 Part Five: Words of Wisdom on “The Limbs and Organs”

No.	Words of Wisdom
12	The limbs and organs are conscious! Our complaints to them prompt them to pull themselves together; otherwise, they may well curse us!
13	A person can hold a gathering with their own limbs and organs, listen to what weighs on their hearts, and ask what they have witnessed and endured at our hands, and what wrongs we have done them!
14	We are that singular essence, while this body, with all its workings, is a trust-bound system.

 

🔹 Part Six: Words of Wisdom on “The Limits and Distinctions of Complaint”

No.	Words of Wisdom
15	There are limits to making a complaint, and they must be observed: truth, justice, the common good, propriety, and trust in God. Without these constraints, a complaint becomes a sin.
16	Complaining about a believer and complaining about an unbeliever are governed by different rulings; so too are complaints against an enemy at war and one who is not at war. Confusing the two leads to injustice.

 

🔹 Part Seven: Wise Sayings on “Complaint, Strategy, and the Advent”

Number	Wise saying
17	Complaint and strategy are the two wings of a bird. Without complaint, strategy is incomplete; without strategy, complaint is ineffective.
18	Complaint is a prelude to, a means of, a consequence of, and a complement to the Advent; complaint and waiting are the two wings of a bird.

 

🔹 Part Eight: Wise Sayings on “The Treatise of Rights and Understanding Satan”

Number	Wise saying
19	The heart of the text is divine oneness, and its core is the promise of God’s sufficiency. God’s right is the greatest of all rights and the root of every right; the right of the self comes second and is the precondition for all other rights.
20	Satan has no power of his own to deceive. God’s granting him respite and time to mislead human beings serves to bring forth champions in the arena of devotion to God. Satan is wretched—do not exalt him!

 

🌟وَ السَّلامُ عَلى‏ مَنِ اتَّبَعَ الْهُدى‏

✨سُبْحانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ

✨وَ سَلامٌ عَلَى الْمُرْسَلينَ

✨وَ الْحَمْدُ لِلَّهِ رَبِّ الْعالَمينَ

 

🔶Ali Saei (Abdullah Meshkat) 110.141 (903)

 

[1] Al-Ja‘fariyyat (al-Ash‘athiyyat), p. 135Ibn Ash‘ath, Muhammad ibn Muhammad, Maktabat al-Naynuwa al-Haditha, Tehran, first edition, n.d.

[2] Bihar al-Anwar (Beirut ed.), vol. 91, p. 143Majlisi, Muhammad Baqir ibn Muhammad Taqi, Dar Ihya’ al-Turath al-‘Arabi, Beirut, second edition, 1403 AH.

[3] Bihar al-Anwar (Beirut ed.), vol. 84, p. 341Majlisi, Muhammad Baqir ibn Muhammad Taqi, Dar Ihya’ al-Turath al-‘Arabi, Beirut, second edition, 1403 AH.

[4]Kamal al-Din wa Tamam al-Ni‘ma, vol. 2, p. 515. Ibn Babawayh, Muhammad ibn Ali, Islamiyya, Tehran, second edition, 1395 AH.

[5] Waq‘at Siffin, text, p. 231Nasr ibn Muzahim, Ayatollah Mar‘ashi Najafi Library, Qom, second edition, 1404 AH.

[6] Waq‘at Siffin, text, p. 231Nasr ibn Muzahim, Ayatollah Mar‘ashi Najafi Library, Qom, second edition, 1404 AH.

[7] Man la Yahduruhu al-Faqih, vol. 2, p. 618Ibn Babawayh, Muhammad ibn Ali, Islamic Publications Office, affiliated with the Society of Seminary Teachers of Qom, Qom, second edition, 1413 AH.

[8]Man la Yahduruhu al-Faqih, translated by Ali Akbar Ghaffari, Muhammad Javad Ghaffari, and Sadr Balaghi, vol. 3, p. 557

 

[9] Misbah al-Mutahajjid wa Silah al-Muta‘abbid, vol. 1, p. 334Tusi, Muhammad ibn al-Hasan, Fiqh al-Shi‘a Institute, Beirut, first edition, 1411 AH.

[10] Bihar al-Anwar (Beirut ed.), vol. 65, p. 107Majlisi, Muhammad Baqir ibn Muhammad Taqi, Dar Ihya’ al-Turath al-‘Arabi, Beirut, second edition, 1403 AH.