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Draft:Supplication of Allahumma Arrifni Nafsak

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Template:Infobox Supplication Supplication of Allāhumma ʿarrifnī nafsak (Arabic: دعای اللَّهُمَ‏ عَرِّفْنِی نَفْسَک; "O Allah, make Yourself known to me") or the Supplication of Maʿrifa (Knowledge) is a supplication narrated from Imam al-Sadiq (a), the recitation of which is recommended for the preservation of religion and faith during the Era of Occultation.

According to the content of the supplication, knowing the Prophet (s) is based on knowing God, knowing the Imams depends on knowing the Prophet, and knowing the true religion is possible only through knowing the Imam. This supplication has been narrated in Shi'a sources with various chains of transmission, and the "Proof" (Ḥujja) mentioned in it refers to Imam al-Mahdi (a).

A more detailed version of this supplication has also been narrated from one of the Special Deputies of Imam al-Mahdi (a), which Sayyid Ibn Tawus emphasized reciting on Friday afternoons. Some scholars consider the short supplication to be a part of this detailed version.

Introduction and Importance

The supplication "Allāhumma ʿarrifnī nafsak", also called the Supplication of Maʿrifa (Knowledge),[1] is narrated from Imam al-Sadiq (a).[2] This supplication is recommended for the preservation of faith during the challenging era of Occultation,[3] and Imam al-Ṣādiq (a) emphasized persistence in reciting it.[4] Furthermore, scholars such as Muḥammad Taqī Bahjat[5] and Mīrzā Jawād Malikī Tabrīzī[6] have recommended reciting this supplication after prayers.

Sayyid Ibn Tawus also emphasized reading this supplication on Friday afternoons.[7] Shi'as have been diligent in reciting it during the Occultation,[8] and in some mosques in Iran, it is recited after daily prayers.

Sources and Chain of Transmission

The supplication *Allāhumma ʿarrifnī nafsak* is narrated in two forms: short and detailed.[9] The short version is narrated from Imam al-Ṣādiq (a) by Zurāra and appears in hadith sources of the 4th and 5th centuries AH, such as Al-Kāfī,[10] Al-Ghayba by al-Nuʿmānī,[11] Kamāl al-dīn by al-Shaykh al-Ṣadūq,[12] and Al-Ghayba by al-Shaykh al-Ṭūsī[13] with various chains of transmission.

The detailed version is narrated from one of the Deputies of Imam al-Mahdi (a) and is recorded in books such as Kamāl al-dīn[14] and Miṣbāḥ al-mutahajjid.[15] Sheikh ʿAbbās Qumī also included the detailed supplication in Mafātīḥ al-jinān.[16] According to the research of the Encyclopedia of Imam al-Mahdi (a), the short supplication is a part of the same detailed version.[17]

Additionally, due to its transmission through the Four Deputies, this supplication is recorded among the Tawqīʿāt of Imam al-Mahdi (a)[18] and is attributed to Imam al-Mahdi (a).[19][20]

Chain of Transmission

According to Ayatollah Ṣāfī Gulpāygānī, this supplication has been narrated with multiple chains of transmission by Shi'a hadith scholars such as al-Kulaynī, al-Ṣadūq, al-Nuʿmānī, al-Ṭūsī, and Sayyid Ibn Ṭāwūs,[21] and all these chains narrated from Imam al-Ṣādiq (a) are considered authentic.[22] However, Allāma Majlisī in Mirʾāt al-ʿuqūl considered two chains of this supplication in the book Al-Kāfī to be unknown (majhūl)[23] and weak (ḍaʿīf).[24] Nonetheless, citing the rule of Tolerance in proofs of Sunan (Tasamuh fi adillat al-sunan), Ṣāfī Gulpāygānī considered the recitation of this supplication permissible even if the chain is weak.[25]

Content

The content of the supplication *Allāhumma ʿarrifnī nafsak* is based on two main axes: First, true knowledge of God, the Prophet (s), and the Imams is possible only through Divine Succor; and second, these recognitions are linked to each other in a chain;[26] based on this, knowing the Prophet depends on knowing God, knowing the Imams depends on knowing the Prophet,[27] and knowing the true religion is possible only through knowing the Imam.[28]

Abdullah Javadi Amoli considers this supplication not merely a request, but a theological argument clarifying the logical relationship between Tawhid (Monotheism), Nubuwwa (Prophethood), and Imamate.[29] Lutfullah Safi Golpaygani, considering the historical context of the supplication, identifies the "Proof" (Ḥujja) mentioned in it as Imam al-Mahdi (a) and regards the goal of the supplication as requesting stable knowledge and immunity from deviation during the Era of Occultation.[30]

In the Supplication of Maʿrifa, the supplicant possesses a certain level of knowledge regarding God, the Prophet, and the Proof; therefore, requesting knowledge from God means asking for one of these three: stability and continuity of this knowledge, attaining higher levels of knowledge, or receiving special grace for deeper understanding.[31]

Text of the Supplication

According to a narration by Zurāra from Imam al-Sadiq (a), the Qāʾim (a) will have an Occultation before his uprising to protect his life. In this narration, Imam al-Ṣādiq (a) points to some specific characteristics of the Qāʾim, such as: he is a newborn whose birth is doubted, a group denies his existence, and he is awaited. Then, in response to Zurāra's question, "If I reach that time, what should I do?" the Imam instructed him to recite this supplication continuously:

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[32]

The text of another chain is as follows:

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[33]

Monographs

  • Maʿrifat ḥujjat Khudā; sharḥ-i duʿā-yi Allāhumma ʿarrifnī nafsak (Knowing the Proof of God; Commentary on the Supplication of Allāhumma ʿarrifnī nafsak) by Lutfullah Safi Golpaygani. It examines the chain of transmission, vocabulary, and interpretation of the supplication.[34]
  • Farhang-i intizār; sharḥ-i duʿā-yi mashhūr-i ghaybat-i Ḥaḍrat-i Mahdī (aj) (The Culture of Awaiting; Commentary on the Famous Supplication of the Occultation of His Holiness Mahdi) by Sayyid Abdullah Fatiminia. It examines the chain of the supplication and explains its content based on verses and hadiths. This book is a commentary on the detailed supplication that begins with *Allāhumma ʿarrifnī nafsak*.

See Also

Notes

  1. ↑ Muḥammadī Rayshahrī, Dānishnāma-yi Imām Mahdī, 1393 Sh, vol. 5, pp. 414-415 & vol. 6, p. 260; Ṣāfī Gulpāygānī, Maʿrifat ḥujjat Khudā, 1392 Sh, p. 63; Muḥammadī Rayshahrī, Sharḥ-i Ziyārat-i Jāmiʿa-yi Kabīra, 1390 Sh, p. 304.
  2. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 1, p. 337.
  3. ↑ Muḥammadī Rayshahrī, Sharḥ-i Ziyārat-i Jāmiʿa-yi Kabīra, 1390 Sh, p. 304.
  4. ↑ Ṣadūq, Kamāl al-dīn, 1395 AH, vol. 2, p. 342.
  5. ↑ Markaz-i Tanẓīm wa Nashr-i Āthār-i Āyatullāh Bahjat. "ʿAks-niwisht-i maʿrifat bih nūrāniyyat-i Ahl al-Bayt (a)" (Photo-text of Knowledge regarding the luminosity of the Ahl al-Bayt).
  6. ↑ Muḥammadī Rayshahrī, Sharḥ-i Ziyārat-i Jāmiʿa-yi Kabīra, 1390 Sh, p. 305.
  7. ↑ Ibn Ṭāwūs, Jamāl al-usbūʿ, 1330 AH, p. 521.
  8. ↑ Ṣāfī Gulpāygānī, Maʿrifat ḥujjat Khudā, 1392 Sh, p. 20.
  9. ↑ Muḥammadī Rayshahrī, Dānishnāma-yi Imām Mahdī (aj), 1393 Sh, vol. 6, p. 270.
  10. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 1, p. 337, hadith 5 & p. 342, hadith 29.
  11. ↑ Nuʿmānī, Kitāb al-Ghayba, 1397 AH, p. 116.
  12. ↑ Ṣadūq, Kamāl al-dīn, 1395 AH, vol. 2, pp. 342-343.
  13. ↑ Ṭūsī, Kitāb al-Ghayba, 1411 AH, p. 334.
  14. ↑ Ṣadūq, Kamāl al-dīn, 1395 AH, vol. 2, pp. 512-515.
  15. ↑ Ṭūsī, Miṣbāḥ al-mutahajjid, 1411 AH, vol. 1, pp. 411-416.
  16. ↑ Qumī, Mafātīḥ al-jinān, Nashr-i Uswa, The Seventh Supplication of the Appendices section, p. 588.
  17. ↑ Muḥammadī Rayshahrī, Dānishnāma-yi Imām Mahdī (aj), 1393 Sh, vol. 6, pp. 270-271.
  18. ↑ Ṣadūq, Kamāl al-dīn, 1395 AH, vol. 2, p. 512.
  19. ↑ Kafʿamī, Al-Balad al-amīn, 1418 AH, p. 306.
  20. ↑ Muḥammadī Rayshahrī, Dānishnāma-yi Imām Mahdī (aj), 1393 Sh, vol. 6, pp. 270-271.
  21. ↑ Ṣāfī Gulpāygānī, Maʿrifat ḥujjat Khudā, 1392 Sh, p. 21.
  22. ↑ Ṣāfī Gulpāygānī, Maʿrifat ḥujjat Khudā, 1392 Sh, p. 21.
  23. ↑ Majlisī, Mirʾāt al-ʿuqūl, 1404 AH, vol. 4, p. 39.
  24. ↑ Majlisī, Mirʾāt al-ʿuqūl, 1404 AH, vol. 4, p. 59.
  25. ↑ Ṣāfī Gulpāygānī, Maʿrifat ḥujjat Khudā, 1392 Sh, p. 24.
  26. ↑ Website of the Office of Ayatollah Shubayri Zanjani. "Allāhumma ʿarrifnī ḥujjatak".
  27. ↑ Office of Marja'iyya. "Jalasa-yi dars-i akhlāq (1394/7/9)" (Ethics Lesson Session); Office of Marja'iyya. "Intiẓār-i faraj az bihtarīn-i ʿibādat-hāst" (Awaiting the Relief is among the best acts of worship).
  28. ↑ Office of Marja'iyya. "Duʿā-yi Allāhumma ʿarrifnī nafsak kumak mīkunad kih bifahmīm bayn-i Ghadīr wa Saqīfa chih farqī ast" (The supplication of Allāhumma ʿarrifnī nafsak helps us understand the difference between Ghadir and Saqifa).
  29. ↑ Office of Marja'iyya. "Intiẓār-i faraj az bihtarīn-i ʿibādat-hāst"; Office of Marja'iyya. "Duʿā-yi Allāhumma ʿarrifnī nafsak kumak mīkunad...".
  30. ↑ Ṣāfī Gulpāygānī, Maʿrifat ḥujjat Khudā, 1392 Sh, pp. 108, 124.
  31. ↑ Ṣāfī Gulpāygānī, Maʿrifat ḥujjat Khudā, 1392 Sh, pp. 95-96, 102-103, 108.
  32. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 1, p. 337, hadith 5; Ṣadūq, Kamāl al-dīn, 1395 AH, vol. 2, pp. 342-343.
  33. ↑ Kulaynī, Al-Kāfī, 1407 AH, vol. 1, p. 342, hadith 29.
  34. ↑ Ṣāfī Gulpāygānī, Maʿrifat ḥujjat Khudā, 1392 Sh, pp. 24, 45.

References

  • Ibn Ṭāwūs, ʿAlī b. Mūsā. Jamāl al-usbūʿ bi-kamāl al-ʿamal al-mashrūʿ. Qom, Dār al-Raḍī, 1st ed., 1330 AH.
  • Javādī Āmulī. "Duʿā-yi Allāhumma ʿarrifnī nafsak kumak mīkunad kih bifahmīm bayn-i Ghadīr wa Saqīfa chih farqī ast". Office of Scientific and Religious Marja'iyya of Ayatollah Javadi Amoli. Published: Ordibehesht 22, 1396 Sh. Accessed: Tir 3, 1403 Sh.
  • Javādī Āmulī. "Intiẓār-i faraj az bihtarīn-i ʿibādat-hāst". Office of Scientific and Religious Marja'iyya of Ayatollah Javadi Amoli. Published: Ordibehesht 29, 1395 Sh. Accessed: Tir 3, 1403 Sh.
  • Javādī Āmulī. "Jalasa-yi dars-i akhlāq (1394/7/9)". Office of Scientific and Religious Marja'iyya of Ayatollah Javadi Amoli. Accessed: Tir 3, 1403 Sh.
  • Kafʿamī, Ibrāhīm b. ʿAlī al-ʿĀmilī al-. Al-Balad al-amīn wa l-dirʿ al-ḥaṣīn. Beirut, Muʾassasat al-Aʿlamī, 1st ed., 1418 AH.
  • Kulaynī, Muḥammad b. Yaʿqūb al-. Al-Kāfī. Edited by ʿAlī Akbar Ghaffārī and Muḥammad Ākhūndī. Tehran, Dār al-Kutub al-Islāmiyya, 4th ed., 1407 AH.
  • Majlisī, Muḥammad Bāqir al-. Mirʾāt al-ʿuqūl fī sharḥ akhbār Āl al-Rasūl. Tehran, Dār al-Kutub al-Islāmiyya, 2nd ed., 1404 AH.
  • Markaz-i Tanẓīm wa Nashr-i Āthār-i Āyatullāh Bahjat. "ʿAks-niwisht-i maʿrifat bih nūrāniyyat-i Ahl al-Bayt (a)". Published: Esfand 10, 1401 Sh. Accessed: Tir 3, 1403 Sh.
  • Muḥammadī Rayshahrī, Muḥammad. Dānishnāma-yi Imām Mahdī (aj) bar pāya-yi Qurʾān, ḥadīth wa tārīkh. Qom, Dār al-Ḥadīth, 1st ed., 1393 Sh.
  • Muḥammadī Rayshahrī, Muḥammad. Sharḥ-i Ziyārat-i Jāmiʿa-yi Kabīra yā tafsīr-i Qurʾān-i nāṭiq. Qom, Dār al-Ḥadīth, 3rd ed., 1390 Sh.
  • Nuʿmānī, Muḥammad b. Ibrāhīm al-. Kitāb al-Ghayba. Edited by ʿAlī Akbar Ghaffārī. Tehran, Nashr-i Ṣadūq, 1st ed., 1397 AH.
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  • Ṣāfī Gulpāygānī, Luṭfullāh. Maʿrifat ḥujjat Khudā (sharḥ-i duʿā-yi Allāhumma ʿarrifnī nafsak). Qom, Daftar-i Tanẓīm wa Nashr-i Āthār-i Āyatullāh Ṣāfī Gulpāygānī, 1392 Sh/1435 AH.
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  • Ṭūsī, Muḥammad b. al-Ḥasan al-. Al-Ghayba. Edited by ʿIbādullāh Tihrānī and ʿAlī Aḥmad Nāṣiḥ. Qom, Dār al-Maʿārif al-Islāmiyya, 1st ed., 1411 AH.
  • Ṭūsī, Muḥammad b. al-Ḥasan al-. Miṣbāḥ al-mutahajjid wa silāḥ al-mutaʿabbid. Beirut, Muʾassasat Fiqh al-Shīʿa, 1st ed., 1411 AH.
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