Dua e Nudbah

Text and Translation

“Say: My lord would not care for you were it not your prayer.”

One of the true and authentic feelings of mankind which has an innate root in the nature of man is paying attention to Dua and spiritual relation with the unseen world and the origin of creation.

This is a matter which even the famous psychologists have not neglected it. Although the necessity of Dua is present in the nature of man hut it manifests itself more during calamities and misfortunes from materialistic forces. Human being, without any will and option turns himself towards the All-Powerful Allah with all his might and energy; And he asks His help and protection. Dua is the weapon of a Mo’min. It lightens the pressures of misfortunes and difficulties and above all, it showers upon the human being the boundless mercy of the All-Truth (Allah).

Like other matters, even in the method of Dua, human being is in need of reasonable and rational guidance so that this natural feeling which is necessary for the soul does not mislead him. And it does not become a means and pretext for the cheaters and imposters. With the correct method of its usage, the thirst of the conscience of man gets quenched and finds his intended destination.

When the radiating sun of Islam glittered the Earth and the curtains of superstition were ripped off, its rich resources altered all aspects of individual, social, spiritual, material, and moral affairs of human life. Dua was also amongst the things which were covered by this transformation. Its program is so laid that can be understood as worthy of the affairs of every progressive human being and the true worshipper of Allah.

Islamic Duas and Ziaraat other than their sacred, holy and divine aspects are the big and comprehensive treasures full of humanistic concepts. Invocating them like attending a training course leaves a very deep and good impression on our personality, the reason being that their interesting meaningful texts are narrated directly from our prophet (s.a.w.a.) and his infallible progeny in which they have taught various lessons about the sublime learning of Monotheism, Resurrection, Prophethood, Wilayat, moral sense, laws and ethics. Indeed, the school of Dua is one of the high schools which is having a great effect in the development of human thinking, spiritual and social growth, of course if it is correctly used. Till the Muslims do not pass this school, their Islamic personality will not become perfect. The school is day and night open for everybody and the repetition of its lessons will always make the person ascend from one stage to another.

One of these treasures which, always the believers and those anxious for the reappearance of the righteous and universal Government of Hazrat Baqi-at-Allah (May Allah hasten his Reappearance), have set it as their slogan is the glorious Dua-e-Nudba. They renew their allegiance with their Master during fixed occasions and establish emotional gatherings for reading it.

Nudba (lamentation) and wailing for visiting his Holiness, the coming to an end of his Occultation, pray for hastening his reappearance and expressing regret upon the prevalent turbulent and oppressive condition of today’s world (the Period of Occultation) is a lesson which the Shias have learnt from their Imams (a.s.) and their behaviour is a pattern for their partisans.

Sudair-e-Sairafi, a distinguished companion of Imam Jafar-e-Sadiq (a.s.) says that along with three other companions, they visited Imam (a.s.). They saw Imam (a.s.) in a very sad and sorrowful condition sitting on the ground. Like a mother who has lost her dear son and with a painful heart, Imam (a.s.) was crying, wailing, Moaning and saying:

“My master, your occultation has snatched away sleep from my eyes, has taken my concentration and has deprived tranquillity from my heart.

My master, your occultation has surrounded with a tragic suffering due to which I can never find sympathy and consolation. Due to the loss of friends one after the other, our gathering is breaking.

Calamities, hardships, difficulties and disasters have so much pained my heart that I do not feel the tears of my eyes and the yelling’s and crying’s of my heart. Yet other severe and unbearable sufferings are imagined that one more difficult and fragile than the previous one.” Sudair says:

Calamity struck us and our hearts became full of sadness and sorrow for Imam (a.s.). We presumed that an unpleasant event has made Imam (a.s.) – this mountain of patience and forbearance in such a lamenting and mournful condition. We said:

“O Son of the best mankind, May Allah not make you cry. For what circumstances are you weeping in such a manner His holiness heaved a sad sigh from his afflicted heart and said:

“This morning, when I was looking at “the book of Jafr”, the book of knowledge of various predicts, until Qiyamat, which has been assigned and made exclusive to Hazrat Mohammad (s.a.w.a.) and his successors (a.s.). It contains the birth, occultation, delay in reappearance, longevity of Hazrat Mahdi (a.t.f.s.), sufferings of believers during occultation, doubts and uncertainties which arise in their hearts due to the prolongation of Occultation , a majority of them leave aside Islam and our wilayat and do not mind about religion. Due to thinking on these things grief and sadness has overpowered me.

Therefore, with considering the behaviour of Imam (a.s.) regarding the Occultation of Hazrat Mahdi (a.s.), we should also become sad and depressed; and express our wish and interest in his reappearance by seeking shelter .towards Allah and reciting Dua, bearing in mind that if

He (Allah) wishes, He can rectify the Occultation of Imam (a.s.) in one night itself.

Dua-e-Nudba is one of the most important and famous authentic Duas of Shia. It’s stability in text, vocabulary and meaningful subjects increase the credibility of its document. This Dua has been narrated by the great Sayyed, the late Razi-ud-Din Ali Ibn-e-Taoos who was from amongst the great Shia scholars of the seventh century. He has narrated in his great books of “Iqbal” pp. 295-299 and the seventh chapter of ‘Misbaah-uz-Zaaer’. Before him, the great sheikh, Mohammad Ibn-e-Jafar-e- Mashadi Haeri who was amongst the great Shia scholars of the sixth century. He has narrated it in his book of ‘Mazaar’ Dua number 107. Prior to these two, Qutb-e- Rawandi who was also amongst the great Shia scholars of the fifth century has written this Dua in his book of ‘Mazaar’. And before all these three persons, the great Shaikh, Mohammad ibn-e-Ali-Ibn-e-Abi Qirra who also was amongst the great Shia scholars of the fifth century has brought it in his book. This book was used by the later scholars. He narrates it from the great and honourable Shaikh, Mohammad Ibn-e-Husain-e-Bazoofari, one of the former learned teacher from whom Shaikh Mufeed was narrating. Bazoofari in his own chain of narrations does not quote its narrators due to its fame and great reputation, he has narrated the Dua from Imam Zaman (a.t.f.s.). He has declared its recitation as a ‘Mustahab Dua’ on four Idds; Jumah, Fitr, Qurban and Ghadeer. Allama Majilisi (May Allah he satisfied with him) also has narrated this Dua in his book of ‘Behaar-ul-Anwaar’ and ‘Zaad-ul-Maad’ from Sayyed Ibn-e-Taoos from the book of Mazaar-e-Mashadi, from Ibn-e-Abu Qirra, from Mohammad Ibn-e-Husain Bazoofari. He testifies to the credibility of its document.

Therefore, it is necessary that on Friday mornings which is considered as one of the four Idds and the time for the recitation of this great Dua, and during the other mentioned days, in a mass and bewail, with concentrating our mind, asking forgiveness and reciting Salawat, We wash away our sins and remove the obstacles which has stopped the granting of our Duas. Then with a full attention, weeping and moaning state, we call Imam (a.s.) in the same way as Sudair has narrated it from our Sixth Imam, Hazrat Sadiq (a.s.). We cry and recite Nudbah upon the occultation and being far away from Imam (a.s.). We request Allah to hasten his reappearance and thus ends the corruption, persecution and injustice which is reigning in this world due to the absence of Imam (a.s.). May the Almighty Allah has mercy upon our Nudba and moaning. He may have mercy upon a weeping from amongst the weeping’s and will remove the chastisement of Occultation from amongst us. Thus, He may give us the grace and favour of the presence of Imam (a.s.) once more.

With His Grace and Benevolence May Allah desire so.

بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ

BISMIL LAAHIR RAHMAANIR RAHEEM

In the name of Allah, the Beneficent, the Merciful.

اَلْحَمْدُ لِلهِ رَبِّ الْعَالَمِيْنَ

ALHAMDO LILLAAHE RABBIL A’ALAMEENA

Praise be to Allah, the Lord of the Worlds

وَ صَلَّى اللهُ عَلٰى سَيِّدِنَا مُحَمَّدٍ نَبِيِّهٖ وَ اٰلِهٖ وَ سَلَّمَ تَسْلِيْمًا

WA SALLAL LAAHO A’LAA SAYYEDENAA MOHAMMADIN NABIYYEHI WA AALEHI WA SALLAMA TASLEEMAN

And Blessings of Allah be upon our master, Mohammad (s.a.w.a.) His Prophet and on his progeny be greetings of Salutation

اَللّٰهُمَّ لَكَ الْحَمْدُ عَلٰى مَا جَرٰى بِهٖ قَضَآءُكَ فِىْ اَوْلِيَآئِكَ

ALLAAHUMMA LAKAL HAMDO A’LAA MAA JARAA BEHI QAZAAA-OKA FEE AWLEYAAA-EKAL

O Allah (All) Praise is for you: for all the matters concerning which your Decree was issued regarding your friends

الَّذِيْنَ اسْتَخْلَصْتَهُمْ لِنَفْسِكَ وَ دِيْنِكَ

LAZEENAS TAKHLASTAHUM LENAFSEKA WA DEENEKA

Those whom you have chosen for Yourself and for Your religion

اِذِ اخْتَرْتَ لَهُمْ جَزِيْلَ مَا عِنْدَكَ مِنَ النَّعِيْمِ الْمُقِيْمِ الَّذِىْ لَا زَوَالَ لَهٗ وَلَا اضْمِحْلَالَ

EZIKH TARTA LAHUM JAZEELA MAA I’NDAKA MENAN NA-E’EMIL MOQEEMIL LAZEE LAA ZAWAALA LAHU WA LAZ-MEHLAALA

Since You have decided to bestow on them the choicest of Your everlasting favours, which neither declines nor decreases

بَعْدَ اَنْ شَرَطْتَ عَلَيْهِمُ الزُّهْدَ فِىْ دَرَجَاتِ هٰذِهِ الدُّنْيَا الدَّنِيَّةِ وَ زُخْرُفِهَا وَ زِبْرِجِهَا

BA’DA AN SHARATTA A’LAYHEMUZ ZOHDA FEE DARAJAATE HAAZEHID DUNYAD DANIYYATE WA ZUKHROFEHAA WA ZIBREJEHAA

After you took promise from them to renounce all the stages of this despicable world and its superficial attractions and allurements.

فَشَرَطُوْا لَكَ ذٰلِكَ وَ عَلِمْتَ مِنْهُمُ الْوَفَآءَ بِهٖ

FA-SHARATOO LAKA ZAALEKA WA ‘ALIMTA MINHOMUL WAFAAA-A BEHI

Then they accepted the promise and You did know their fulfillment towards it (promise)

فَقَبِلتَهُمْ وَ قَرَّبْتَهُمْ وَ قَدَّمْتَ لَهُمُ الذِّكْرَ الْعَلِىَّ وَ الثَّنَآءَ الْجَلِىَّ

FAQABILTAHUM WA QARRABTAHUM WA QADDAMTA LAHOMUZ ZIKRAL A’LIYYA WAS SANAAA-AL JALIYYA

So, You accepted them and brought them near to Yourself and accorded for them the exalted remembrance and a glowing praise

وَ اَهْبَطْتَ عَلَيْهِمْ مَلٰئِكَتَكَ وَ كَرَّمْتَهُمْ بِوَحْيِكَ

WA AHBATTA A’LAYHIM MALAAA-EKATAKA WA KARRAMTAHUM BE-WAH-YEKA

And You sent down Your angels on them; and honoured them by Your inspirations.

وَ رَفَدْتَهُمْ بِعِلْمِكَ

WA RAFADTAHUM BE-I’LMEKA

And helped them with Your knowledge

وَ جَعَلْتَهُمُ الذَّرِيْعَةَ اِلَيْكَ وَالْوَسِيْلَةَ اِلٰى رِضْوَانِكَ

WA JA-A’LTAHOMUZ ZAREE-A’TA ELAYKA WAL WASEELATA ELAA RIZWAANEKA

And appointed them as the means of approach to You, and the means towards Your satisfaction.

فَبَعْضٌ اَسْكَنْتَهٗ جَنَّتَكَ اِلٰى اَنْ اَخْرَجْتَهٗ مِنْهَا

FA-BA’-ZUN ASKANTAHU JANNATAKA ELAA AN AKHRAJTAHU MINHAA

Then You made some of them dwell in Your Garden, until You sent them out there from.

وَ بَعْضٌ حَمَلْتَهٗ فِىْ فُلْكِكَ وَ نَجَّيْتَهٗ

WA BA’-ZUN HAMALTAHU FEE FULKEKA WA NAJJAYTAHU

And You carried one of them in Your Ark and rescued him

وَ مَنْ اٰمَنَ مَعَهٗ مِنَ الْهَلَكَتِ بِرَحْمَتِكَ

WA MAN AAMANA MA-A’HU MENAL HALAKATE BERAHMATEKA

and one who believed with him, by Your Mercy, from destruction.

وَ بَعْضٌ اِتَّخَذْتَهٗ لِنَفْسِكَ خَلِيْلًا

WA BA’-ZUN ITTAKHAZTAHU LENAFSEKA KHALEELAN

And you selected for yourself one of them as Your friend.

وَ سَئَلَكَ لِسَانَ صِدْقٍ فِى الْاٰخِرِيْنَ فَاَجَبْتَهٗ

WA SA-ALAKA LESAANA SIDQIN FIL AAKHEREENA FA-AJABTAHU

And he requested you to grant him a tongue of truth in the last epoch of the time.

وَ جَعَلْتَ ذٰلِكَ عَلِيًّا

WA JA-A’LTA ZAALEKA A’LIYYAN

Then You granted his wish and You appointed that elevated one.

وَ بَعْضٌ كَلَّمْتَهٗ مِنْ شَجَرَةٍ تَكْلِيْمًا

WA BA’-ZUN KALLAMTAHU MIN SHAJARATIN TAKLEEMAN

And to one of them, You spoke from a tree a speaking

وَ جَعَلْتَ لَهٗ مِنْ اَخِيْهِ رِدْئًا وَّ وَزِيْرًا

WA JA-A’LTA LAHU MIN AKHEEHE RID-AN WA WAZEERAN

and appointed his brother his supporter and Vizier