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Supplication of Ya Man Arjuh

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Supplication of Ya Man Arjuh
NarratorImam al-Sadiq (a)
Shi'a sourcesAl-Kafi ● Misbah al-mutahajjid ● Iqbal al-a'mal
TimeMonth of Rajab


Supplication of Yā Man Arjūh (Arabic: دعاء يا من أرجوه) is a supplication narrated from Imam al-Sadiq (a) which is recommended to be recited in the month of Rajab. This supplication includes a request for all the good of this world and the Hereafter and protection from all the evils of this world and the Hereafter. It has been narrated by several Shi'a scholars, including Muhammad b. Ya'qub al-Kulayni, Muhammad b. Umar al-Kashshi, Al-Shaykh al-Tusi, and Ali b. Musa b. Ja'far b. Tawus.

According to the report by Sayyid Ibn Tawus, when reciting this supplication, Imam al-Sadiq (a) placed his left hand on his beard and moved the index finger of his right hand. However, there is a difference of opinion regarding the timing of this action; some believe it was done from the beginning of the supplication, while others believe it was done during the final phrase. Some have interpreted the movement of the hand and finger as a sign of humility (taḍarruʿ) and distress.

The Supplication of Ya Man Arju has been narrated in various sources with differences in the text and chain of transmission, and it has been recommended to be recited at different times, such as after Daily Prayers or the recommended prayers of Friday.

Chain of Transmission

Ya Man Arju is a supplication from Imam al-Sadiq (a) which Ali b. Musa b. Ja'far b. Tawus (d. 664/1266) has narrated in the book Iqbal al-a'mal[1] and al-Allama al-Majlisi has confirmed the validity of its chain of transmission.[2] This supplication was also narrated by Muhammad b. Umar al-Kashshi, a Shi'a biographical scholar of the 4th/10th century;[3] however, Sayyid Abu l-Qasim al-Khoei considered its chain of transmission to be weak.[4] Nonetheless, some have criticized Ayatollah al-Khoei's opinion and considered the chain of the narration to be authentic.[5]

A version of the supplication, lacking the final phrase which begins with "Yā Dha l-Jalal wa l-Ikram" (O Possessor of Majesty and Honor), appears in the book al-Kafi;[6] Al-Allama al-Majlisi considered the chain of this version to be weak[7] due to the presence of unknown individuals such as Husayn b. 'Umara and Abi Jaʿ'far in the chain of transmission.[8]

Another version of this supplication with differences in its phrasing appears in the book Misbah al-mutahajjid, written by al-Shaykh al-Ṭusi (d. 460/1067).[9] It is said that the narration of this supplication by Kulayni, Kashshi, al-Shaykh al-Tusi, and Sayyid Ibn Tawus creates the assurance that its contents were issued by Imam al-Sadiq (a).[10] Furthermore, all scholars who compiled narrations related to supplications have narrated this supplication.[11]

Time of Recitation

According to Ali b. Musa b. Ja'far b. Tawus, it is recommended to recite the Supplication of Ya Man Arju in the month of Rajab, morning and night, and after every Daily Prayers.[12] However, according to the report of Muhammad b. Ya'qub al-Kulayni in al-Kafi[13] and the report of Kashshi,[14] no specific time is mentioned for its recitation.

In Misbah al-mutahajjid, under the section on recommended prayers of Friday, al-Shaykh al-Tusi narrated a prayer for the fulfillment of needs, in the rituals of which the supplication of "Ya Man Arju" is recited.[15] This supplication is also mentioned in the rituals of the prayer for seeking children, which is recited on Friday.[16]

Content

In the Supplication of Ya Man Arju, the supplicant asks God to grant them all the good of this world and the Hereafter and to remove from them all the evil of this world and the Hereafter. At the beginning and end of this supplication, God is praised with the attribute of Generosity (Jud); for example, in one of the phrases of the supplication, it is stated that God grants out of kindness even to those who have not asked Him and do not know Him.[17] Some have inferred the concept of tafwīḍ (delegating affairs to God) from the statement "Ya man arjuhu li-kulli khayr" (O One upon whom I hope for every good).[18]

Gestures during Recitation

According to the report in the book Iqbal al-a'mal, Imam al-Sadiq (a) first recited the Supplication of Ya Man Arju without any specific movement until the phrase "wa zidnī min faḍlika ya Karim" (and increase for me from Your bounty, O Generous One). Then, placing his left hand on his beard and moving his index finger, he repeated the supplication from the beginning and continued to the end.[19] Al-Allama al-Majlisi, a Shi'a muhaddith, reported from Sayyid Ibn Tawus that this action was performed from the phrase "Yā Dha l-Jalāl wa l-Ikrām" until the end of the supplication.[20] Abd Allah Jawadi Amuli, a Shi'a exegete, relying on the narration in Iqbal, believes that the Imam (a) performed this action from the beginning of the supplication.[21] Al-Shaykh 'Abbas al-Qummi also narrated its performance from the beginning of the supplication.[22] Muhammad Ali Isma'ilpur Qumsha'i considered performing this action from the beginning of the supplication to be recommended.[23]

Jawadi Amuli considered placing the hand on the chin, not the beard, and interpreted it as a sign of distress.[24] Al-Turayhi, the author of Majma' al-bahrayn, interpreted the phrase "yalūdhu bi-sabbābatihi" (he takes refuge with his index finger) found in the narration[25] as moving the finger to express helplessness and humility (taḍarruʿ),[26] and al-Allama al-Majlisi interpreted it as moving the finger to the left and right.[27] In contrast, some have attributed this expression to short up and down movements of the index finger.[28]

Some researchers believe that the gestures reported accompanying the supplication were merely an expression of Imam al-Sadiq's state and do not have a ritualistic aspect.[29] According to Kashshi's report, the Imam did not place his hand on his beard or move his finger during the recitation; rather, he placed his hand on his beard after finishing the supplication,[30] a state which has been interpreted as a sign of humility and weeping.[31]

Commentaries

Manuscript of the Commentary on the Supplication of Ya Man Arjuh written by Sayyid 'Abd al-Hamid b. Muhammad Husayn Musavi

Numerous commentaries have been written on the Supplication of Yā Man Arjū, some of which are:

  • Risalat al-Rajabiyya written by Muhammad b. Sulayman Tunikabuni[32] in the style of theoretical mysticism.[33]
  • Sharh-i Du'a-yi Ya Man Arju, written by 'Abd al-'Ali Harandi, a scholar of the 13th/19th century in Isfahan.[34]
  • Sharh al-Du'ā al-Rajabiyya, written by 'Abd al-Hamid b. Muhammad Husayn Musawi Isfahani (alive in 1274/1857-58);[35] the manuscript of this book is kept in the Ayatollah Mar'ashi Najafi Library.[36] There is another commentary by this author with the same name,[37] manuscripts of which are kept in the Library of Goharshad Mosque and the Library of Ayatollah Gulpayigani.[38]
  • Sharh-i Du'a-yi Ya Man Arju, written by Sayyid 'Abd al-Hamid Musawi Khajawi (d. 1316/1898-99); its manuscript is kept in the Library of Goharshad Mosque.[39]
  • Tuhfa-yi Rajabiyya, a concise commentary on the supplication of the month of Rajab, written by Isma'il Shakir Ardakani, which was published in Qom in 1387 Sh/2008.[40]

Notes

  1. ↑ Ibn Ṭāwūs, Iqbāl al-aʿmāl, 1409 AH, vol. 2, p. 644.
  2. ↑ Majlisī, Zād al-maʿād, 1423 AH, p. 16.
  3. ↑ Kashshī, Ikhtiyār maʿrifat al-rijāl, 1404 AH, vol. 2, p. 667.
  4. ↑ Khūʾī, Muʿjam rijāl al-ḥadīth, 1372 Sh, p. 230.
  5. ↑ Pīshgar, "Gūnehā, iʿtibār wa sākhtār-i duʿā-yi Yā Man Arjū", p. 70.
  6. ↑ Kulaynī, Al-Kāfī, 1429 AH, vol. 4, p. 559.
  7. ↑ Majlisī, Mirʾāt al-ʿuqūl, 1404 AH, vol. 12, p. 458.
  8. ↑ Pīshgar, "Gūnehā, iʿtibār wa sākhtār-i duʿā-yi Yā Man Arjū", p. 69.
  9. ↑ Ṭūsī, Miṣbāḥ al-mutahajjid, 1411 AH, vol. 1, p. 353, 356.
  10. ↑ Ghafūrī Nzhād, "Matn-kāvī, iʿtibār-sanjī wa dalālat-pazhūhī-yi riwāyāt-i duʿā-yi Yā Man Arjū li-Kulli Khayr", p. 50.
  11. ↑ "Sharḥ-i duʿā-yi māh-i Rajab", Pāygāh-i iṭṭilāʿ-risānī-yi daftar-i Āyatullāh Makārim Shīrāzī.
  12. ↑ Ibn Ṭāwūs, Iqbāl al-aʿmāl, 1409 AH, vol. 2, p. 644.
  13. ↑ Kulaynī, Al-Kāfī, 1429 AH, vol. 4, p. 559.
  14. ↑ Kashshī, Ikhtiyār maʿrifat al-rijāl, 1404 AH, vol. 2, p. 667.
  15. ↑ Ṭūsī, Miṣbāḥ al-mutahajjid, 1411 AH, vol. 1, p. 353, 356.
  16. ↑ Ṭūsī, Miṣbāḥ al-mutahajjid, 1411 AH, vol. 1, p. 378.
  17. ↑ Ibn Ṭāwūs, Iqbāl al-aʿmāl, 1409 AH, vol. 2, p. 644.
  18. ↑ "Sharḥ-i duʿā-yi māh-i Rajab", Pāygāh-i iṭṭilāʿ-risānī-yi daftar-i Āyatullāh Makārim Shīrāzī.
  19. ↑ Ibn Ṭāwūs, Iqbāl al-aʿmāl, 1409 AH, vol. 2, p. 644.
  20. ↑ Majlisī, Zād al-maʿād, 1423 AH, p. 16.
  21. ↑ Javādī Āmulī, "Ṣādiqiyya: Dars-i khārij-i fiqh, mabḥath-i bayʿ", 11 Khurdād 1390 Sh.
  22. ↑ Qumī, Mafātīḥ al-jinān, 1388 Sh, p. 229.
  23. ↑ Ismāʿīl Pūr Qumshaʾī, Al-Dalāʾil al-ẓāhirāt, 1394 Sh, vol. 2, p. 120.
  24. ↑ Javādī Āmulī, "Ṣādiqiyya: Dars-i khārij-i fiqh, mabḥath-i bayʿ", 11 Khurdād 1390 Sh.
  25. ↑ Ibn Ṭāwūs, Iqbāl al-aʿmāl, 1409 AH, vol. 2, p. 644.
  26. ↑ Ṭarīḥī, Majmaʿ al-baḥrayn, 1375 Sh, vol. 3, p. 188.
  27. ↑ Majlisī, Zād al-maʿād, 1423 AH, p. 16.
  28. ↑ Pīshgar, "Gūnehā, iʿtibār wa sākhtār-i duʿā-yi Yā Man Arjū", p. 70.
  29. ↑ Pīshgar, "Gūnehā, iʿtibār wa sākhtār-i duʿā-yi Yā Man Arjū", p. 70.
  30. ↑ Kashshī, Ikhtiyār maʿrifat al-rijāl, 1404 AH, vol. 2, p. 667.
  31. ↑ Pīshgar, "Gūnehā, iʿtibār wa sākhtār-i duʿā-yi Yā Man Arjū", p. 71.
  32. ↑ Āghā Buzurg Tihrānī, Al-Dharīʿa, vol. 13, p. 248; ʿAqīqī Bakhshāyishī, Ṭabaqāt mufassirān-i Shīʿa, 1387 Sh, p. 797.
  33. ↑ Ṣafra, Tārīkh-i ḥadīth-i Shīʿa, 1385 Sh, p. 240.
  34. ↑ Ḥabīb Ābādī, Makārim al-āthār, 1362 Sh, vol. 3, p. 752.
  35. ↑ Ṣadrāyī Khūʾī, Fihristgān-i nuskhahā-yi khaṭṭī-yi ḥadīth wa ʿulūm-i ḥadīth-i Shīʿa, 1382 Sh, p. 322.
  36. ↑ Ṣadrāyī Khūʾī, Fihristgān-i nuskhahā-yi khaṭṭī-yi ḥadīth wa ʿulūm-i ḥadīth-i Shīʿa, 1382 Sh, p. 323.
  37. ↑ Ṣadrāyī Khūʾī, Fihristgān-i nuskhahā-yi khaṭṭī-yi ḥadīth wa ʿulūm-i ḥadīth-i Shīʿa, 1382 Sh, p. 323.
  38. ↑ Ṣadrāyī Khūʾī, Fihristgān-i nuskhahā-yi khaṭṭī-yi ḥadīth wa ʿulūm-i ḥadīth-i Shīʿa, 1382 Sh, p. 323.
  39. ↑ Mahdavī, Aʿlām-i Iṣfahān, 1386 Sh, vol. 4, p. 183.
  40. ↑ "Kitābshināsī-yi Tuḥfa-yi Rajabiyya", Sāzmān-i Asnād wa Kitābkhāna-yi Millī-yi Jumhūrī-yi Islāmī-yi Īrān.

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