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Tasbih (Eulogy)

The word tasbih is derived from sbh means to glide or swim. In Aramaic it had long meant to praise. The Arabic writers describe this type of praise as swimming in a shoreless sea: “He praises (yusabbih) in a shoreless sea” (Majmu’atu’l Ahzab, p. 563). The tasbih is often described as the occupation of all the angels: “Those who are in your Lord’s abode do not think themselves too great to worship Him. They offer praise (yusabbihuna) to Him and prostrate themselves before Him” (7:205).

The Koran says, “Glorify to Him! And He is highly exalted above what they say! The seven heavens and the earth and those in them declare His glory. And there is not a single thing but glorifies Him with His praise, but you do not understand their glorification. Surely, He is Forebearing, Forgiving.” (17:43-4)

The whole universe is here mentioned as declaring the glory of God. The tasbih is synonymous with tanzir means the declaring God to be free from every imperfection and impurity or from everything derogatory to His dignity. This declaration need to be with the tongue and in words: in fact, the very dependence of the whole creation on the Creator and its consequent imperfection is a glorification of the Creator.

Eji sute’ bethe’ bhai rah chalante,’ na’m sahebji ko liji’eji (ginan)
“O’ brothers! While sitting, sleeping and going about, call the name of the Lord.”

Mawlana Hazar Imam said, “I understand the pressures of modern life on the jamat, but keep in mind that there are things that you can do to bring to yourselves happiness, even in this environment. Take your tasbih, and when you have five seconds, ten seconds, a minute, take your tasbih and call the name of Allah, call the name of the Prophet, call the names of the Imams. And I am certain that those moments that you will take during you daytime will give you moments of happiness and peace and confidence, and they will

enable you to live a life everyday where faith and world live together compatibly, and you will not forget one for the other.” (Vancouver, 10th June, 2005)
The tasbih is generally recited in odd number, and thus the word witr means single, unique, one or odd. Witr or watr generally means odd numbered, which does not occur in the Koran, but frequently in hadith. The Prophet once said, "Verily, God is One only (witran), He loves the odd number (witr); therefore, perform the prayers of an odd number of prayer-units" (Masnad, 1:110).
Sibha (Rosary)

It is also pronounced as sebha, means rosary. The English word rosary is derived from the Latin, rosarium, meaning rose garden. In Persia and India, the rosary is known among the Muslims as tasbih, in Egypt, subha, meaning to praise or exalt. Among the Indians, it is called japa-mala, meaning muttering chaplet, or samarani, meaning remembrance. It is a string of beads or knotted cord, designed as an aid to the memory, providing convenient method for counting the recitation of the attributes of God.

The use of the rosary or tasbih seems to have been taken from the Koran: "O’believers! Remember God, remember Him frequently" (33:41). Hence, there are certain traditions, mentioning the use of small stones, date-kernels etc. for counting eulogies, such as takbir, tahlil (pronouncing la ilaha illallah and tasbih). It is related by the women of Medina that the Prophet said to them: "Practice tasbih, tahlil and takdir, and count these eulogies on your fingers, for these will have to give you account" (Abu Daud, witr, bab 24). Ibn Sa’d (8:348) quotes that Fatima bint Hussain used to say eulogies aided by threads in which she made knots (bi-khuyut ma’kud fiha).

Sufiya said: the Prophet entered while there were before me four thousand kernels which I used in reciting eulogies. I said: I use them in reciting eulogies. He answered: I will teach you a still larger number. Say "Glory to God" according to the number of what He has created (Tirmizi, bab 103). To a different practice points the tradition according to which the Prophet counted the tasbih (Nasai, bab 97). The verb used her is akada, its being translated by "to count" is based upon the fact that the lexicons give it among others this meaning.

Later on, the above practice gave rise to the tradition of rosary among the Muslims. The date of the introduction of the rosary among the Muslims is uncertain. It has been however often assumed that it was borrowed in a fully developed form from India. Goldziher thinks it certain that the rosary came from India to western Asia. The use of the rosary is very widely spread, but its earliest home seems to be in India. There is however evidence for its having been used at first in Sufic circles.

The rosary consists of three groups of beads made of wood, bone, mother of pearls, etc. The groups are separated by two transversal beads of a large size (imam), or a terminal bead, while a much larger piece serves as a kind of handle (yad). The number of beads within each group varies (e.g. 33+33+34 or 33+33+31); in the latter case the imams and the yad are reckoned as beads. The sum total of a hundred is in accordance with the number of Allah and His 99 attributes being invoked by the believers. Thus, the rosary serves for the enumeration of these names; but it is also used for the counting of eulogies.
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Ya Ali, Ya Muhammad
(O’ Ali, O’Muhammad)
Ya Ali (O’Ali)
The name Ali is rooted from ulwu means summit or peak. Ali is also one of the attributes of God, which renders meaning of One who is above everything else beyond the human comprehension. The Koran says, “Wa huwal ‘Aliyyul Azim” means “And He is the Most High, the Great” (2:255 & 42:4), “Allah is the High, the Great” (22:62)

Ali is also the proper name of Hazrat Ali, the first Imam. According to Rauzatu-Shohada, “The name of Ali is joined with ulwa” (Aliyyun ushtaq minal ulwa).

Ami pid’e vikh utar’e, an’e panni pid’e trasna buja’i;
Bhojan jam’e surada bhang’e, tem Ali na’m japanta patak jai’re. (ginan)

“Depoisoning results by sipping holy water. Thirst is quenched by drinking water. Appetite is broken by eating food and likewise the sins are annulled by invoking name of Ali.”

Jis mukh’thi Ali na’m jampiy’e, tis mukh vars’e nur (ginan)
“In which mouth the name of Ali is invoked, the light showers on that face.”

Ya Muhammad (O’Muhammad)

The name Muhammad (peace be upon him) is the passive participle of the second form of the verb hamada (to praise or laud), means one who is worthy of praise or one who is often praised. Muhammad, is the passive participle of the first form of the same verbal root, he who is praised, to whom praised is due.

On four different occasions, the proper name of the Prophet, “Muhammad” occur 4 times in the Koran (3:144, 33:40, 47:2 & 48:29).
In addition, the mystics discovered by applying the method of ishtiqaq kabir (the derivation of a certain meaning from each letter of a word) that his name consists of the mim of majd (glory), the ha of rahma (mercy), the mim of mulk (kingdom) and dal of dawam (everlastingness).

The Prophet himself is credited with the saying: “Do you not wonder how God averts from me the abuse and the curse of the Qoraish? They insulted me as blameworthy (mudhammam) and cursed me as the blameworthy one, but I am a praiseworthy one (muhammad),” vide Dala’il an-Nubuwwat (Medina, 1969, p. 121) by Baihaqi.

Eji Na’m nabi’ka mitha hai, jessa sa’kar ne dudh, (ginan)
“The name of the Prophet is sweet like sugar and milk.”
When we recite the tasbih Ya Muhammad, we call out to the name of the last and the final Holy Prophet of Allah, the Seal of Prophecy.

Eji Muhammad Muhammad kijiy’e, an’e Muhammad Allah rasul; Jap enu japiy’e, eh to sada’e chhe’re qabul. (ginan)
“Call out (the name of) Muhammad, Muhammad. Muhammad is the Apostle of God. Mutter his name, which is acceptable all the times.”

When we call out the tasbih of Ya Ali, Ya Muhammad, we are in effect calling out to both Hazrat Ali (a.s.) and Hazrat Muhammad (s.a.s.) simultaneously, who are from the one Divine Light as the Holy Prophet said, “I and Ali are from One Noor.” Imam Sultan Muhammad Shah said, “I am the bearer of Noor of both Ali and the Prophet” (Bombay, 1.09.1885)

It must be noted that the Holy Prophet represents the zahir (exoteric dimension) of Islam and Hazrat Ali its batin (esoteric dimension) of Islam and from the combined teachings of the both, Islam becomes complete religion.
In the Indian Ismaili tradition, the term Pir Shah refers to Ali and Muhammad.

Ya Allah, Ya Wahhab, Ya Ali, Allahus-Samad
(O’Allah, O’Munificent Giver, O’Ali, Allah is Absolutely Independent)

It is related that a terrible famine broke out in Kutchh at the end of 1870. It highly shocked Imam Hasan Ali Shah, who sent corns and clothes from Bombay for the Ismailis in Kutchh. In 1872, the Imam visited Bhuj, Kutchh with a caravan of young workers laden with large supplies on camels. Looking the destitute followers in worst condition, the Imam‟s eyes welled up with tears. On this occasion, the Imam advised them, “The young farmers among you go to Africa for better prospect.”

Soon after Imam’s departure, a group comprised of 153 young persons resolved to go to Africa. They sailed from Mandavi port and landed at Bombay with a view to earn Imam‟s blessings. They contacted Kamadia Haji in Wadi, Bombay and were given chance to see the Imam on next day. The Imam gave them audience and became much happy and blessed them. Then, the Imam took a paper and wrote four tasbihs on it and delivered to their head, and said, “When you reach Africa, you spread in different directions. You must be regular in your daily prayers. When you complete your evening prayer, you stand up and recite these four tasbihs, each for 101 times.” These four tasbihs were Ya Allah, Ya Wahhab, Ya Ali and Allahus-Samad

During his visit to East Africa in 1905, Imam Sultan Muhammad Shah ordered the Ismailis to recite these four tasbihs after morning-prayer instead of evening prayers. It must be noted that during his visit, the Imam issued the first Ismaili Constitution on September 9, 1905 - a set of written rules and regulations, known as The Rules of the Shi‟a Imamia Councils of the Continent of Africa. The Imam’s farman for these four tasbihs also is mentioned in it that, “The four tasbihs ordered by His Highness the Aga Khan, which have hitherto be said at the time of the sunset, shall henceforth be said at the dawn instead.”
In 1914, Imam Sultan Muhammad Shah ordered the Ismailis of Africa to recite these four tasbihs, each for 33 times. During the Diamond Jubilee in August, 1946 at Dar-es-Salam, the leaders of the Indian jamats requested the Imam to introduce these four tasbihs in their country. They got permission. Hence, the jamats of India, Pakistan and other have been reciting it since 1946 after the morning-prayer.

Ya Allah (O’Allah)

The name which is most comprehensive and which encompasses all His Majesty, Grace and Beauty is the Name of Allah. Allah is the proper or personal name (ism dhat) of the Divine Being, as distinguished from all other names which are called asma’ al-sifat or names denoting attributes. The word Allah occurs 2702 times in the Koran, such as Allahu 980 times, Allaha 592 times, Allahi 1125 times and Allahumma 5 times. It is also known as the greatest name of God (ism a’zam). Being a proper name of the Divine

Being it comprises all the attributes which are contained separately in the attributive names. Hence, the name Allah is said to gather together in itself all the perfect attributes of God. The word Allah being a proper name is jamid, that is to say, it is not derived from other word. According to all authorities on Arabic lexicology, the Arabs had numerous ilahs or gods but none of them was ever called Allah, while a Supreme Being called Allah was recognized above them all as the Creator of the universe (29:61), and no other deity, however great, was so regarded. When asked by Abdul Rahman bin Abi Najran, whether it was proper to imagine God as something, Imam Muhammad al-Bakir replied, “Yes, but not as something bound by reason or any limitation.” He added, “God is completely different to whatever you imagine. He neither resembles anything nor can imagination ever attain Him, for how could imagination ever attain Him while He is totally different to what is bound by reason and also different from what can be pictured in imagination? He can be imagined only as an entity beyond reason and beyond any limitation” (al-Kafi, 1:82). God says, “Glory to Him! And He is highly exalted above what they say” (17:43).

Once the Imam replied to a question of a Kharaji that, “Although eyes do not see Him, yet the heart can see Him with the reality of faith. He is neither known by analogy, nor is He felt by the senses, nor can He be likened to human beings. He is described by signs or the verses (of the Koran) and known by symbols; He is not unjust in His judgments that (verily) is Allah, there is no God but He” (Ibid. 1:99).

Ya Wahhab (O’Munificent Giver)

The word wahhab is derived from the proper noun hibah, the verb of which yahib means to make someone else the owner of what the giver, the first party (the doer) rightfully owns without asking the second party for any compensation in return. Hence the name Wahhab means One Who gives, bestows or the Giver in plenty. In other words, the Wahhab is the One Who bestows or gives everything without measure. According to the Koran: “And bestow upon us Your mercy for You are the Wahhab or Munificent Giver” (3:8)” and “Or have they the treasure of the mercy of your Lord, the Exalted in power, the Wahhab or Munificent Giver?” (38:9)

Ya Ali (O’Ali)
(Refer above the tasbih, Ya Ali, Ya Muhammad)
Allahus-Samad (Allah is Absolutely Independent)

The word Samad occurs in the 2nd verse of Sura Ikhlas of Holy Koran. From the root smd, also is written as al-Samad, as-Samad or Ya Samad. The Arabs describe a household as samad if the people go there in the hope of fulfilling their worldly needs.

In Arabic, the word Samad means an entity towards Whom everything turns seeking help, upon Whom everything depend but He does not depend on anyone.

Thus Allahus-Samad means Allah is Absolutely Independent. The word Samad comprises the concepts of Primary Cause and Eternal, Independent Being, combined with the idea that everything existing or conceivable goes back to Him as its source and is therefore, dependent on Him for its beginning as well as for its continued existence. Allah is He on Whom all depend. Ibn Abbas said “Samad means the One Who all of the creation depends upon for their needs and their requests.” While Ibn Kathir quotes report of Ali bin Talha that Ibn Abbas said in the interpretation of Samad that, “He is the Master Who is Perfect in His Sovereignty, the Most Noble Who is Perfect in His nobility, the Most Magnificent Who is Perfect in His Magnificence, the Most Forbearing Who is Perfect in His Forbearance, the All-Knowing Who is Perfect in His Knowledge and the Most Wise Who is Perfect in His Wisdom. He is the One Who is Perfect in all aspects of nobility and authority.” The Prophet said, “The Lord to whom recourse is had in every need,” so that all have need of Him and He has need of none.”

Eji Saheb bada jene sab jug sirjiya,
Allah sab jug ter’e adhar’ji. (ginan)

“God is Great Who has created all worlds. O’God, the whole universe depends upon you.”
Tasbih of Hazrat Bibi Fatima-tuz Zahra Khatun’i Jannat
(Allahu Akbar, Subhan Allah and Al Hamdu lillah)

The origin of this tasbih goes back to the marriage of Bibi Fatima. When there were many suitors for her hand, the decision was not left to human choice. The divine selection of Hazrat Ali as the husband of Fatima was revealed in a miracle, when the suitors had seen a vision. Sir Percy Sykes writes in his The Glory of the Shia World (London, 1910, pp. 135-6) that, “Muhammad had said he would only marry her to him on whose house the planet Venus descended. All suitors were watching, and so was Fatima on that night. When Venus left the firmament and paused above Medina, she called out thirty-four times, Allah ho Akbar; the planet then circled round Medina until thirty-three times she had exclaimed, Subhan Allah; and then it moved towards Ali‟s home and thirty-three times she called Al-Hamdul lillah. Then it stopped and returned to its place in firmament.”

Sa‟d bin Abi Waqas relates that once the Prophet went to visit a woman, who counted her eulogies by means of kernels or small stones lying before her. The Prophet told her, “Shall I tell you what is easier and more profitable? (Invoke) Subhan Allah according to the number of what He has created in the earth; (Invoke) Subhan Allah according to what He has created in the heavens; (Invoke) Subhan Allah according to the number of what is between those; (Invoke) Subhan Allah according to what He will create. And in

the same way, (you invoke) Allahu Akbar and Al Hamdu lillah.” (Abu Daud, witr, bab 24)
Abu Huraira narrates that the poor muhajirun came to the Prophet and said, “The wealthy have attained the same high rank and blessed performances as ourselves. They perform the prayers as we do, they fast as we do, and they exceed us in wealth with which they make the pilgrimage, and perform the ceremonies in Mecca and offer sacrifices and give alms.” The Prophet said, “Shall I not tell you something in which you can equal those who were ahead of you, and in which none shall be more meritorious that you unless he follow the same practice?’ They said, “Most certainly tell us, O’Prophet of God.” And he said, “Say Allahu Akbar, Subhana ‘llahi and Al-hamdu lilahi thirty-three times at the end of every prayer-rite” (Bukhari).

The three phrases, Allahu Akbar, Subhan Allah and Al Hamdu lillah however historically became known as the tasbih of Bibi Fatima after her marriage with Hazrat Ali. It is related from Hazrat Ali that once one of the kings of Iran sent a slave in service of the Prophet. Hazrat Ali asked his wife to request for a servant from her father for themselves. Bibi Fatima approached the Prophet and said, “The hand-mill has cut through my hands. I need a servant to help me.”

The Prophet said, “O‟Fatima, shall I give you something, which will be better than the world and that which is contained within it? And that after every prayer you should recite Allahu Akbar 33 times, Subhan Allah 33 times and Al Hamdu lillah 33 times. This tasbih is much, much better than your request for a servant.” Since then, this tasbih belonged to the “Tasbih of Hazrat Bibi Fatima-tuz Zahra Khatun‟i Jannat.”
Imam Muhammad Bakir said, “The better praise than the tasbih of Bibi Fatima has not been taken with the worship of God with anything. If anything was better than it, the Prophet would have not presented it to Bibi Fatima as a gift” (Ma ubudillah bi shayyin minal tahmid afzalu min tasbih’e Fatima walav kana shaiun afzalu minahu lanuhalhu rasulillahi Fatima).

Allahu Akbar (Allah is Great)

The word Akbar occurs 19 times and Allahu Akbar 3 times in the Koran. Akbar means Great. It denotes the absolute majesty and greatness of Allah. Once a person recited Allahu Akbar before Imam Jafar Sadik, the Imam said, “Allah is Greater than what?” He said, “Allah is Greater than everything.” The Imam said,

“You have just limited Allah by saying this.” The person asked, “Then how should I express it?” The Imam said, “Say that Allah is much Greater than being described.”

Kulaini quotes Imam Zayn al-Abidin as saying: “Invocation of Allahu Akbar fills the space between heaven and earth.” The Koran (6:19) says, “What thing is greatest (ayyu shay’in akbar) in testimony? Say, God!”

Imam Sultan Muhammad Shah said, “Consider for example the opening declaration of every Islamic prayer: “Allah-o-Akbar.” What does that mean? There can be no doubt that the second word of the declaration linkens the character of Allah to a matrix which contains all and gives existence to the infinite, to space to time, to the universe, to all active and passive forces imaginable, to life and to the soul.” (Memoirs of Aga Khan, London, 1954, p. 175)

Subhan Allah (Glory be to God)

Subhan is a term of Koranic vocabulary masdar from the root sbh means glory, thus Subhan Allah may be translated as Glory be to God. The noun subhan occurs 18 times and Subhan Allah 9 times in the Koran.

“Far above that is He” (subhanahu) 2:116

“Far above that are You” (subhanka) 3:191
“God is far above” (subhana llahi) what they attribute (to Him) 37:159

The Koran thus uses subhan (and other words) to purge the conception of God of all those beliefs and notions that would diminish His being, limit His power; or impute any imperfection to Him.

The Prophet interpreted Subhan Allah according to Tabari as meaning the act of exempting God from evil (tanzihu llahi ani’-su). It conveys a message of absolute purity of Allah, which does not mean negation of physical impurity, but refers to purify Him from the attachment of any physical or material attributes, which are normally attributed with His creatures.

Allah subhan jin’e kiya, illallah diya karar re,
Piyu mindar jin’e dekhiya, so tar kar langiya par re. (ginan)
“One who recites Subhan Allah, he gets comfort from illallah (save Allah). One who perceives the Lord within the body, he will surely swim across.”
Al-Hamdu lillah (To God belongs the praise)

The word hamd (praise) occurs 21 times and Al-Hamdu lillah 24 times in the Koran. The al in al-hamd-u is for istighraq-ul-jins, i.e. the universal inclusion of the genus, showing that all kinds of praise are included. This is the frequent Koranic refrain. God says, “All that is in the heavens and that is in the earth glorify God, and He is the Mighty, the Wise.” (64:1)

According to Tabari, “The phrase al-hamdu lillah means that gratitude belongs entirely to God alone for all the generous gifts He has bestowed upon His servants” (Tafsir, 1:136)

Dhan dhan sami rajo, tera ra’j avichal vakhanni’ye; Tin’ki khasiyat kitani gav’e, kaht kaht pa’r na av’e; Haq’ki haqiqat lakhi na jav’e, sunno ho moman mer’e bhai. (ginan)

“O‟Lord! Be felicitated. (We) glorify Your everlasting sovereignty. As long as His glorification is chanted, it will be inexhaustible to explain. Listen, O’my believer brothers! The reality of God is ineffable.”
Ibn Hanbal (4:434) quotes the Prophet as saying: “The first who will be summoned to paradise in hereafter are the praiseful who gave grateful praise to
God in prosperity and adversity.”

One of the most frequent words for God in the ginans is Alakh means cannot be written or defined. In other words, it refers to the God, Who is Ineffable, and Whose praise cannot be written or defined in word. The Koran says, “The seven heavens and the earth and those in them declare His glory. And there is not a single thing but glorifies Him with His praise, but you don‟t understand their glorification” (17:44), “Have you not seen that God is He, Whom do praise all those who are in the heavens and the earth, and the birds with wings outspread? Each one knows in worship and in glorification. And God is Knower of what they do.” (24:41).

Dua al-hamd inhast, hazar Koran pad’e re,
Aur faida bisiyar dard, Mecca hazar haj kar’e re (ginan)
“The supplication of al-hamd (causes compensation of) reciting the Koran a thousand times. And its benefit is beyond limit (whose reward is) a thousand times of pilgrimage of Mecca.”

Allahumma salli ala Muhammadin wa A’li Muhammad
(O’God! Let Your mercy be on Muhammad and the progeny of Muhammad)

This is the tasbih of the Salawat. It was attached at the end of the 15th part of our old
Dua. Salawat is the plural of the word salat, which means blessings, dua or prayer. In this prayer, we seek mercy of Allah on the Holy Prophet and his holy progeny. The Shia Muslims call it salawat, while the Sunni Muslims call it durud, the Persian word, means benediction, blessing or salutation.
The Arabic word salat is for the prayer provided the action comes from the man. The phrase salla ala means to pray for is found for example in the Koran (9:103), where the

Prophet is told to pray for misdoers, who have at length entered the fold of Islam. It also means the blessing or effusion of grace (or salawat), if the action comes from God, such as, “Verily, God and His angels call down blessing on (yusalluna ala) the Prophet. O ye who believe! call down blessing on him and greet him with a worthy salutation” (33:56). In other words, when the Prophet prays for other people, the verb in the Koran is salla (to pray), and the preposition is ala (on). But when God is the actor, this same verb and preposition are used in the sense of “to bless.” In sum, salat means to gratitude God, while salawat means the showering of God’s gratitude upon the mankind. Ibn Arabi writes that “The salat from God is mercy, and from human beings, angels and jinn, it is bowing and prostration and petition and praise” (Fathu al-Makki, p. 15).

It is narrated in the Sawa’iq Muhariqa that once the Companions recited salawat upon the Prophet in these words: Allahumma salli ala Muhammad (O‟God!

Let Your mercy be on Muhammad), the Prophet said, “Do not send an incomplete salawat upon me.” The Companions asked, “Which are the complete and incomplete salawat?” The Prophet said, “The incomplete salawat is Allahumma salli ala Muhammad (O‟God! Let Your mercy be on Muhammad), and the complete salawat is Allahumma salli ala Muhammadin wa A’li Muhammad (O‟God! Let Your mercy be on Muhammad, and the progeny of Muhammad).” C.E. Padwick writes that, “While the overwhelming mass of this devotion is reserved for Muhammad, its pattern sentence “O God! Call down blessing on Muhammad and on his family,” opens the door for a wider use” (Muslim Devotions, London 1961, p. 157).

Abu Huraira relates that the Prophet said, “One who recites salawat on me, theangels keep on showering blessings on him as long as he recites salawat” (Masnad, 5:82). Jabir al-Jufi reported on the authority of Imam Muhammad al-Bakir that the Prophet said, “He who performs a prayer and does not ask God to bless me and my family, his prayer is not accepted from him” (al-Khilaf, 1:131). Imam Jafar Sadik said, “Every invocation sought from God is barred by the sky unless it is coupled with the salawat, the benediction upon the Prophet of God and his descendants” (Usul-i Kafi, 2:493). Suyuti writes in al-Hirzu’l-mani that a number of the Maliki school said, “The calling down of blessing on the Prophet is an ordinance of Islam, to which no numerical limit has been set and no fixed time has been alloted.”

A’ap wakhan’e bhed na jann’e;
Durud’ka nafa kan’se a’ann’e. (ginan)

“(One who) extols for himself and does not know the secret, how will he gain the benefit of (reciting the) Durud (or Salawat)?”
Imam Aga Ali Shah said, “The reward of the Salawat is like rain. Just as you cannot count the drops of water in the rain, likewise you cannot count the reward of the Salawat.”

Imam Sultan Muhammad Shah said, “Insha-Allah, you all together come in the Jamatkhana with one heart and perform Bandagi, in which if you recite more salawat,

then Insha‟allah your power will enhance day by day and your enemies will perish, your sins will be forgiven, you will go to paradise and will be blessed with the didar, Insha‟allah.” (Bombay, 4th February, 1894)

Hazar Imam also said, “Do not forget to recite Salawat when, in my farman, or in jamat, or any time, you hear or take Prophet‟s name.” (Nagpur, 18th November, 1967)

“It is incorrect to take the names of any people other than the Prophet and the Imams with Salawat.” (Talika Mubarak to Ismailia Association dated 18th August, 1960)

Nade’ Ali, Nade’ Ali, Nade’ Ali, Nade’ Aliyyun mazharul aja’ib Tajid’hu avnal’laka fin nava’ib, Kullo hammin wa ghammin sayanjali bi wilayatika, Ya Ali! Ya Ali! Ya Ali!

(Call upon Ali, Call Ali, who is the epiphanic source of marvels. You shall find him a help for you in adversities. All anxiety and grief shall disappear through his authority.
O’ Ali, O’ Ali, O’ Ali.)

The word na’d means sound, voice or calling, and Nade’ Ali means calling upon Ali. It is a sacred invocation uttered in the time of troubles and adversities.

During the battle of Uhud, the Meccans launched a reinforced attack on the rear of the Muslim ranks, and it caused heavy havoc. It turned the scales against the Muslims, who lost courage and took their heels. Everybody deserted the Prophet in the field. He was also embosomed with the enemies and injured. On this critical moment, the Prophet is reported to have received an inspiration, suggesting to call upon Hazrat Ali. The inspiration was repeated once again to call upon Ali, who is the epiphanic source of marvels. You shall find him a help for you in adversities. All anxiety and grief shall disappear through his authority, (say,) O’Ali, O’Ali, O’Ali (Nade’ Aliyyun mazharul aja’ib tajid’hu avnal’laka fin nava’ib kullo hammin wa ghammin sayanjali bi wilayatika, Ya Ali, Ya Ali, Ya Ali).

Thus, the Prophet called upon Ali thrice with a loud voice. Hazrat Ali appeared in twinkle of eyes and hurled himself into the fray. He shielded the Prophet and dashed the raiders. He fought with such a tenacity of courage that he singly weighed for more than the extraordinary out-numbered party of the Meccans. John Kingsley Birge writes in The Bektashi Order of Dervishes (London, 1937, p. 138) that, “On the occasion (of Uhud), it is said Muhammad became sorely wounded. As the blood flowed, the angel Gabriel came to him and spread out his wings over him, telling him to recite the prayer of “Calling on Ali,” Nadi Aliyen. As soon as Muhammad recited this prayer, Ali immediately came to his rescue, drew his Zulfikar sword and hewed down the enemy, saving both Muhammad and all the Muslims.”

Beholding the valiant feats of Ali in the field, the words of glorification gushed out of the mouth of the Prophet: la fata Ali la saifullah zulfikar means “There is no youth braver than Ali, and no sword like Zulfikar” (Tirmizi, 2:299). It is also said that the phrase la fata Ali la saifullah zulfikar was also recited by the angels after the end of the battle. Sachiko Murata writes in The Tao of Islam (Lahore, 2001, p. 267) that, “The perfect exemplar of chivalry is Ali, the cousin and son-in-law of the Prophet, greatest warrior of Islamic history, and patron saint of the guides. According to some sources, after the battle of Uhud, when Ali demonstrated his unparallel valour, and angel was heard calling out, “There is no sword but Dhu’l-Fiqar, there is no fata but Ali.”

The word futuwwa signifies generosity, liberality and nobleheartedness. It is derived from fata, meaning young man, hero or champion. The word fata appears often in the Koran: “They said, we heard a noble youth (fata) called Abraham speak of them” (21:60). Fata in its plural form (fityan) is also applied to the Companions of the Cavern (ahl al-kahf), vide 18:10, 13 and in its singular form it designates Moses’ companion (18:60, 62).

The event making the Nade’ Ali a cornerstone of the invocations was the battle of Khaibar in 7/629. The Muslims reduced five strongholds of the Jews with the exception of an impregnable al-Qamus under the command of Marhab. The Muslim champions failed to conquer it. The Prophet challenged that he would conquer it in 40 days. No sign of victory was seen after 39 days. The Prophet declared: “Tomorrow, I will hand over the standard of Islamic army to such a person who is an impetuous warrior and not an absconder; he befriends God and His Apostle and is also befriended by them. God is sure to grant victory on his hands.” Every one of the Prophet’s Companions was anxious to be signalized on the morrow as the beloved of God and His Apostle.

On next morning, the Prophet found silence in the Muslim camps. He broke up silence and asked, “Where is Ali?” He was informed that he had suffered with sore eyes and gone to cure his eyes. The Prophet became worried, and on this critical moment, he was inspired to call upon Ali, who is the epiphanic source of marvels. You shall find him a help for you in adversities. All anxiety and grief shall disappear through his authority, (say,) O’Ali, O’Ali, O’Ali (Nade’ Aliyyun mazharul aja’ib tajid’hu avnal’laka fin nava’ib kullo hammin wa ghammin sayanjali bi wilayatika, Ya Ali, Ya Ali, Ya Ali). Syed Safdar Hosein writes in The Early History of Islam (Lucknow, 1933, p. 167) that, “Some traditions say that Ali was absent from the camp on this occasion, being at the time in Medina. The Prophet, however, saying Nad-i Ali, who appeared on the scene with his eyes badly sore.”

The instillation of the Divine message was tinkling in the heart of the Prophet. He exclaimed, Ya Ali adriqani, Ya Ali agisani (O’Ali! Catch hold me. O’Ali come to help at once). Hazrat Ali made his presence in twinkle of eyes, saying Labaik Ya Rasulillah (O’ Prophet of God, I am present). The Prophet, taking Ali’s head into his lap, applied the saliva of his mouth to his eyes, and then gave him the charge. Hazrat Ali proceeded the front and put Marhab to sword and subdued the fort.

The word adriqani is derived from adraq yudriqu meaning to reach or avail, referring to reach to help. Its other derivative form adraqu occurs 13 times, adraqum (10:16) once and yudriqa thrice in the Koran. While the word agisani is derived from agas meaning mature or anything reaches in time. Both words thus represent a similar meaning as the Koran (8:9) says: “When you sought aid from your Lord, so He answered you” (iz tastaginsun rabbakun fartajab lequm).

The invocation, Nade’ Ali does not begin with the word qul (say), but na’d (call). It is that when the Prophet was to address the people, the word qul occurred in the Koran, but when his address reserved for an individual, the word na’d was employed.

The Koran says: “And to God belong the beautiful names (asma’ul husna), so call on Him by them” (7:180). In Kawkab-i Dhurri (3:29), there is a blessed saying of Hazrat Ali that, “I am the beautiful names (asma’ul husna) by which God has commanded people to call on Him.” According to the report of Abul Hamra, it is mentioned in Hilyatu’l Awliya that the Prophet said, “When I was carried by night to the heaven, I saw written on the leg of the Throne: ‘I (God) planted the paradise of Eden. Muhammad is the best of My creatures. I helped him through Ali” (Ibid. 2:53). These traditions sound in the light of the Koranic verse, wherein the Prophet implored: “And grant me from Your presence a powerful helper” (17:80).

The invocation of Nade’ Ali imparts that the Imam of the Age, the bearer of the Light of Hazrat Ali, the first Imam, is a mazhar (epiphany) of marvels of divinity. He is a helper for seekers in adversities and all anxiety and grief disappear through the agency of his power and authority. The word mazhar is derived from zahr means to manifest or become apparent. Thus, mazhar means an epiphanic form. While the word aja’ib means wonders or marvels. The word tajid’hu occurs twice in the Koran (2:110 and 83:20), means you will find him. The word avnal means a help and laka means for you. Besides, the word fi nava’ib (pl. naiba) means adversities. The word hammin means anxiety, and gammin mean grief. Lastly, the word sayanjali means will be removed and bi wilayatika means with your authority.

The invocation of Nade’ Ali became common in weapons, coins and on other objects. Shah Ismail, the founder of the Safavid dynasty in Iran in 905/1500 was first to engrave Nade’ Ali on the coins.

The Nade’ Ali is a form of text that is considered sacred among the Muslims. It is often recited as a form of prayer during the times of crisis and trouble. It is also known as a prayer for protection from the various dangers in the world. Imam Jafar Sadik said, “One who recites Nade’ Ali with pure heart, his desires will be accomplished.”

Astaghfirul-laha Rabbi wa atub ilayhi
(I seek forgiveness from Allah Who is my Sustainer and turn unto Him in
repentance)

This tasbih appeared in the 9th part of our old Dua.

According to the Koran:

Wa’ anisafiru rabikum suma tubu ilahihi (11:3). “And ask pardon (astagafiru) of your Lord and turn to Him in repentant (tubu alaihi)
Prophet Daud told to his people, Wayakaumi istgafiru rabikum sum tubu ilahi (11:52) “And ask forgiveness (astagafiru) of your Sustainer Lord, then turn to Him in repentant (tubu alaihi), Wastgafiru rabikum suma tubu ilahihi (11:90) “And ask pardon (istagfiru) of your Sustainer Lord, and then turn to Him (tubu ilaihi)

From the above Koranic verses, the phrases astagafiru (asking pardon) and tubu ilaihi (turn to Him in repentant) seem to have been derived in the formation of the tasbih of Astaghfirul-laha Rabbi wa atub ilayhi. The Prophet said, “One who recites Astaghfirul-laha, God will forgive his sins” (Mishkat, 2207). This tasbih also contained in the 9th part of our old Dua.

The forgiveness of sins is a uniquely Divine prerogative: “He is the One Who accepts repentance from His servants and pardons evil deeds” (42:25). “God is the Best of forgivers” (7:155), “the Forgiver of sin and Accepter of repentance” (40:3).
Imam Sultan Muhammad Shah told for the recitation of this tasbih in the Ruhani Majalis of Bait al-Khiyal in Nairobi on 21st February, 1937 that, “You organize a Majalis after the deceased persons. The Mukhi may recite (the tasbih of) Astaghfirul-laha aloud for five times.”
God alone is ahl al-maghfira (the Source of forgiveness). The term ghaffar occurs 96 times in the Koran as the Divine attribute, signifying “the much forgiving”.

The imperative form of the verb ghafara occurs 17 times in the Koran with speakers calling directly upon God to forgive them. In sum, “The forgiveness from God is better than wealth” (3:157)

The word istighfar is rooted from gh-f-r meaning to hid or protect. Thus, it denotes the meaning of seeking God‟s protection from the effects of sin.
The term Rab in this tasbih, one of the attributes of God, occurs 960 times in the Koran. It is generally translated as the Sustainer, but its real significance, according to the best authority on Koranic lexicology is the Foster of a thing in such a manner as to make it attain one condition after another until it reaches its goal of completion (vide, al-Mufridat fi Gharibi’l Koran by Raghib). Hence, Rab means the Sustainer God, Who brings all that is in this universe to a state of perfection through various stages of growth. Rab, being the Bringer to perfection, is the chief attribute of the Divine Being.

“Extol the name of your Lord, the Most High” (sabbihi sma rabbika l-a’la). 87:1 “I am your Lord, the Most High” (ana rabbukumu l-a’la). 79:24

Eji Pir Sadardin boliya, Saheb chh’e kai’n vishavpalak nam’re (ginan)
“Pir Sadruddin says: The Lord is famed as the Sustainer of the world.”
The word tauba is derived from ta’b means to come back or return. Thus, tauba basically means return (from sin). The adjective nusuh means sincere, is the companion of the noun tauba. God demands of the believers a “sincere return” (taubatan nusuhan), and He in turn will make them enter paradise (66:8).

Once Mu‟adh bin Jabal said, “O‟Prophet! What is sincere repentance (tauba nusuha)?” The Prophet said, “A man be contrite for the fault that befell him and apologizes to God, then as milk returns not to the udder, he shall not return to it” (Tabari, 1:38). God Himself is described as the Accepter of tauba (9:104, 40:3, 42:25). Tauba or repentance is a contrition or regret and self-mortification with the intention of obtaining God‟s pardon. Repentance can, however, only be accepted as long as one remains a believer: “Those who disbelieve after their believing then increase in disbelief, their repentance (taubatuhum) shall not be accepted and these are they who go astray” (3:90). But the term tauba may denote not just human “return” from sin, but also God‟s “return” from wrath.

This is the case in 4:92, in which a Muslim guilty of unintentional murder is demanded to fulfill some duties, including the payment of blood money, which are imposed on him in order to gain God‟s tauba.

Another key term is tawwab, which like tauba has a two-fold function. On the one hand, it describes humans who repent repeatedly (2:222), but in most cases it stands for God, Who is willing to accept a human being‟s repentance. In the verses applying this epithet to God, His merciful response is promised to the Prophet himself (110:3) as well as to Muslims who have acted unjustly towards other Muslims, mainly through slander and spying (24:11, 49:12), or disobedience to the Prophet on legal matters (4:64), or stayed behind the fighting ranks (9:118).

Another form connected with repentance is ta’ibun, which designates persons who repent (9:112). This verse provides a list of basic characteristic of the ideal Muslim and the fact that repentance is included in the list means that a believer must always be on guard with respect to his or her unblemished virtues. In many other passages the idea of repentance is conveyed by the verb taba with its various tenses, where again a two-fold function is discernible. On the one hand, taba (with ila) denotes returning from sin to God and, on the other (with ala), it signifies God‟s returning from wrath to forgiveness. When denoting human repentance, taba is not necessary confined to believers and may also allude to unbelievers acting against the Muslims. In their case, returning to God means simply embracing Islam (19:60, 25:70-1).

The Prophet also said, “There is nothing that God loves more than a youth who repents,” and “He who repents of sin is even as one who has no sin.” The Koran (2:222) says that God loves penitents (yuhibbu ‘t-tawwabin).

The Sufis classified tauba into three kinds: one is “from error to good”, second is “from good to more good”, and third is “from one‟s own existence toward God”. The first kind is the repentance of an ordinary man; the second kind is the repentance of the elect; and the third kind of repentance is the degree of Divine love, belonging to the Prophets and advanced believers, the ultimate return to God.
The Prophet said, “When a man commits a sin, a black dot is created on his heart and if he does not repent and continues to sin, the dots covers his whole heart and the whole heart is blackened.” Also, “One who repents and seeks forgiveness for his sins is like the one who has not committed any sins.”

It is mentioned in the 2nd part of our old Dua that:-
Tobo tobo takasirdar, bando sir ta pa gunegar; Ya Shah tu’n bakashiy’e, bakashann’har.
“I, the errant repent (and) repent. (This) servant is sinful from head to foot. O‟Lord! The Pardoner, You pardon me.”
Gat’ma awi tauba tauba kari’e, Dhiyan sahebj’ka dhari’e. (ginan)
“Make repentance while coming in the jamat and focus on thought of the Lord.”

Ashaji, Sat sethi je gatma’nhey av’e, Gat no melo sohi’ji;
Pap utravi pachha nahi kar’e, Sohi jiv ham tam ku’n piyara. (ginan)
“He who comes to the prayer-hall truthfully, that is the very gathering of the jamat. After getting the sins forgiven one who does not repeat them is beloved to me and you.”

Che tawa’n burd zi’n mukam wa lek, Har’ke ba tauba raft chiz’e burd. (Rumi)
“What can be taken along from this world? One who takes with him the tauba (repentance), it means he has taken along something.”
Shukran lillah wal Hamdu lillah
(Thanks be to God and praise be to God.)

This tasbih also contained in the 3rd part of our old Dua, and also in Man Samjamanni Motti (312:1-2) by Pir Shams.
The word shukr (pl. shukur) means thankfulness or gratitude. The verb to thank, to be grateful (shakara) and its various cognates, such as shukr occur 74 times in the Koran. A dominant feature of the concept of gratitude in the Koran is its use to describe the
spiritual bond binding the believer to God. Gratitude has a very broad semantic field in the Koran with a strong theocentric character in the sense that shukr is owed chiefly to God, even if that means through what God has made and the offices he has appointed. Shukr is a spiritual and moral state of mind, spiritual in the sense of acknowledging the believer‟s obligation to the Creator, and moral in the sense of mandating rightful conduct in relation to God and those appointed by God.

The roots of shukr lie in the act of creation to which human beings owe their life, with sustenance of life through God‟s bounties and blessings. God has furnished people with the earthy life and the means of its enjoyment, and still ingratitude clouds the human response (7:10). In the chapter of Rahman, the Koran rehearses for the believers the bounties and blessings of God with a refrain, “which of your Lord‟s bounties will you deny?” “And surely, your God is the Lord of grace, but most of them are ungrateful” (27:73).

Ghazalli cites the Prophet as saying that among the remembrances of God nothing is more meritorious than “thanks be to God” (Ihya, p. 53). As such, glorification of God (subhan Allah) and praise be to God ( al-hamdu li-llah) signify the proper attitude of the acknowledgement of blessings from God. God is the Benefactor from whom gifts come without being mediated through an intermediary. Consequently, gratitude for God‟s blessings should rebound to God alone: “So remember Me, and I will remember you; and be thankful to Me; and be you not ungrateful towards Me.” (2:152).

By extension, gratitude is a mark of the moral order God has ordained for human society and its furtherance, and the following verse makes clear: “We have charged man, that he be kind to his parents….Until, when he is fully grown, and reaches forty years, he says, „O my Lord, dispose me that I may be thankful for Your blessing by which You have blessed me and my father and mother, and that I may do righteousness well-pleasing to You; and make me righteous also in my seed” (46:15), and “of His mercy He has appointed for you night and day, for you to repose in and seek after His bounty, that haply you will be thankful” (28:73).

Gratitude is the criterion God will use to separate the faithful from the evil doers (7:17), and “God will recompense the thankful” (3:144, 145.)
The Koran speaks of the Prophets of God as people of gratitude, of their obedience and faithfulness as acts of thanksgiving. Abraham‟s obedience and faithfulness were tokens of his gratitude to God (16:120-1); Noah was a man of faith and gratitude (17:3); Solomon was endowed with supernatural gifts to accomplish the ends for which God appointed him so that he would be grateful (34:12-13); even the apocryphal ant (naml) responds in gratitude when it escapes being trampled underfoot in the path of Solomon‟s imperious progress (27:18-19);

Moses consecrated his work of prophecy by issuing a call for gratitude to God by all who live on the earth (14:5-8). In a striking passage describing David‟s anointed lineage and his appointment as prophet, the Koran holds him up as a model of gratitude: “And We gave David bounty from Us: „O you mountain, echo God‟s praises with him and you birds!‟…‟Labour, O house of David, in thankfulness; for few indeed are those that are thankful among my servants” (34:10), and said (Solomon when he saw a miracle), “This is of my Lord‟s grace, that He may try me, whether I am thankful (ashkuru) or thankless (akfuru). Whoso is thankful (shakara) is only thankful for the good of his own soul, while whoso in thankless (kafara) (is so only to hurt of his own soul)” (27:40).

In gratitude, or unbelief, like its opposite, is a matter for the exclusive attention of God. The opposite of shukr (the verb shakara) is kufr (the verb kafara), the proper meaning of which is ungratefulness or ingratitude. The Koran says: "And when your Lord proclaimed: if you are thankful (shakartum), surely I will increase you, but if you are thankless (kafartum), my chastisement is surely terrible" (14:7); “If you are thankless (takfuru), God is quite independent of you; only He is not pleased to find ingratitude ( kufr) in His servants. But if you are thankful (tashkuru), He will be pleased with it in you” (39:9); “Verily, man is very ungrateful to his Lord” (100:6); “Verily, man is clearly ungrateful” (43:14).

Thus, the man responds the Divine ni’mah (favour) either rightly with shukr or wrongly with kufr. The transformation of kufr from ingratitude to disbelief was effected more completely than that of shukr from gratitude to belief.

“Verily, God is Gracious towards men, but most of them do not give thanks (yashkuruna) (10:61); “He began the creation of man from clay, then He made his progeny out of a jet of despised water, then He shaped him, and breathed into him of His Spirit. And He created for you hearing, and sight and hearts. Little thanks you give (tashukuruna) (32:6-8); “Indeed, We gave Luqman wisdom: “Give thanks to God; whosoever gives thanks gives thanks only for his own soul‟s good, and whosoever is ungrateful, surely God is All-Sufficient, All-Laudable” (31:12).

Bismillah kalam hai, shukar Allah’ki ma’n re;
Tobo karin’e chhuti’e, badi mawla ki darbar re. (ginan) “Bismillah is the Word (of God). Be grateful to God. Redemption is gained (with the agency of) repentance as the court of God is too broad (to accept it).”
Mawla’ki darbar ma, tu sada hukar mang re,

Duniya suti nind ma, tu mad ma baeth jag re (ginan)
“Always express thanks in God‟s court. The world is asleep and you remain awake being intoxicated (in His remembrance).”
Refer above the tasbih of Hazrat Bibi Fatima for the detail of Hamdu lillah (praise be to God).

Ya Rahman, Ya Rahim
(O’ Merciful! O’ Compassionate!)

The term Rahman occurs 57 times in the Koran, while the Rahim occurs 81 times. These two words are paired only four times (1:3, 2:163, 41:2 and 59:22) apart from the Bismillah. Both are derived from the one root rahma, which means tenderness requiring the exercise of beneficence, and thus comprise the ideas of love and mercy. The Arabic grammer cannot decide how to differentiate these two terms and how to translate them. The phrase however is generally translated, “Merciful and Compassionate.”

Rahman is of the measure of fa’lan and gives expression to the preponderance of rahma in Divine nature, and Rahim is of the measure of fa’il and gives expression to the repetition of the quality of rahma. On account of this difference, Rahman signifies that love is so predominant in the Divine nature that He bestows His favours and shows His mercy even though man has done nothing to deserve them. The granting of the means of subsistence for the development of physical life is due to this attribute of unbounded love in the Divine Being.

Then follows the stage in which man takes advantage of these various means which help the development of his physical and spiritual life, and turns them to his use. It is at this stage that the attribute of the Divine Being, Rahim comes into play, whereby He rewards every effort made by man in the right direction; and since man is making constant and continual efforts, the attribute of mercy conveyed in the name of Rahim is also displayed continually. The Holy Prophet is reported to have said, “Al-Rahman is the Merciful God, whose love and mercy are manifested in the creation of this world, and al-Rahim is the Compassionate God, Whose love and mercy are manifested in the state that comes after.”

Imam Jafar Sadik said, “The name Rahman is special but its attributes are common, while the name Rahim is common, but its attributes are special.”

Ya Ali Adriqani, Ya Ali Aghisani
(O’Ali! Come to my help. O’Ali! Reach to my help)
This tasbih consists of two phrases, was also in the 5th part of our old Dua.

As it has been discussed above that the event making the Nade’ Ali a cornerstone of the invocations was the battle of Khaibar in 7/629. The Muslims reduced five strongholds of the Jews with the exception of an impregnable al-Qamus under the command of Marhab. The Muslim champions failed to conquer it. The Prophet challenged that he would conquer it in 40 days. No sign of victory was seen after 39 days. The Prophet declared: “Tomorrow, I will hand over the standard of Islamic army to such a person who is an impetuous warrior and not an absconder; he befriends God and His Apostle and is also befriended by them. God is sure to grant victory on his hands.” Every one of the Prophet‟s Companions was anxious to be signalized on the morrow as the beloved of God and His Apostle.

On next morning, the Prophet found silence in the Muslim camps. He broke up silence and asked, “Where is Ali?” He was informed that he had suffered with sore eyes and gone to cure his eyes. The Prophet became worried, and on this critical moment, the instillation of the Divine message was tinkling in the heart of the Prophet. He exclaimed, Ya Ali adriqani, Ya Ali aghisani (O‟Ali! Come to my help. O‟Ali Reach to my help). Ali made his presence in twinkle of eyes, saying Labaik Ya Rasulillah (O‟ Prophet of God, I am present). The Prophet, taking Ali‟s head into his lap, applied the saliva of his mouth to his eyes, and then gave him the charge. Ali proceeded the front and put Marhab to sword and subdued the fort.

The word adriqani is derived from adraq yudriqu meaning to reach or avail, referring to reach to help. Its other derivative form adraqu occurs 13 times, adraqum (10:16) once and yudriqa thrice in the Koran. While the word aghisani is derived from agas meaning mature or anything reaches in time. Both words thus represent a similar meaning as the Koran (8:9) says: “When you sought aid from your Lord, so He answered you” (iz tastaginsun rabbakun fartajab lequm).

The word adriqani means to reach, to achieve or to attain. In this tasbih, it refers to the coming to the rescue or help. While, the word aghisani means to help, succor or to go to aid. Hence, both words denote almost equal meaning.
“When you sought aids from your Lord, so He answered you (saying) I will assist you with a thousand of the angels following one another” (8:9).
Ya Ali tu’n Rahem Kar, Ya Mawla tu’n Fazal Kar
(O’Ali You shower mercy. O’Mawla! You shower munificence)

This tasbih was in the 7th part of our old Dua in the form of Ya Shah fazal wa
rahemat kariye’.

It is related that once Imam Hasan Ali Shah visited Mount Girnar in Junagadh with Varas Ismail Gangi (1788 -1883). The condition of the Ismailis in Junagadh was economical very weak and poor. The Imam is said to have given this tasbih to Varas Ismail Gangji for the Ismailis to be recited in the Jamatkhana. The Imam said, “The power of this tasbih is such that the hard and stony mountain like Mount Girnar becomes soft as wax.”
This tasbih is recited specially for Mushqil A’asan during famine, earthquake, war, flood, disease or situation of disorder.

Ya Rab Bala Bi-Garda’n Bi Haq’e Shah-e-Marda’n
“O’Sustainer (God)! Remove calamities in the name of Shah-e-Marda’n (King of the heroes)”
(Shah-e-Marda’n is the title of Hazrat Ali)

It is related that in 1882, Imam Aga Ali Shah said, “In the morning in between the process of Dua Sthapana & Dua Qaim, if a person is in a problem, repeat the tasbih of Ya Rab Bala Bi-Garda’n Bi Haq’e Shah-e-Marda’n for 40 times in 40 days, his problem would be solved.

In the period of Imam Aga Ali Shah, the duration of the old Sindhi Dua was more than the present Dua, also during the ritual of the Ab’e Shafa, the time period was for about 90 minutes. Presently, it is short, therefore I think it should be recited for 33 times in 7 days.

During the Diamond Jubilee of Hazar Imam in 1917, I came into the contact of some Persian Ismailis in Karachi. In our discussion, I was told that Imam Ruknuddin Khairshah had given this tasbih to the Persian Ismailis few months before the fall of Alamut in 1256. I was also told that they were reciting it whenever is required.

Once in Gwadar, an epidemic spread, resulting massive casualties of the local people. On that occasion, Imam Sultan Muhammad Shah sent this tasbih to them to recite jointly 33 times for 7 days. And as a result, the Ismailis started and became saved.
In the period of Mawlana Hazar, there had been five migrations of the Ismailis in the world in different countries as under:-

In 1962, the Indian-origin people, including the Ismailis were forced to leave Burma (Myanmar). During the Pakistan-India war of 1971, the East Pakistan was separated from Pakistan. The Ismailis in Dacca, Khulna and Chittagong left Bangladesh. In August, 1972, President Idi Amin of Uganda ordered expulsion of his country’s Asian minority within 90 days, including the Ismailis, who then settled in Canada. In December, 1979, Russia invaded Afghanistan and the persecution was in its peak in 1995-6, the Ismailis over 23,000 migrated towards Pakistan.

NB: In a Talika Mubarak, the Imam said that the migration of the Ismailis from Afghanistan in my Imamate was more than the migration made during the fall of Alamut.

President Saddam Hussain of Iraq occupied Kuwait on 2nd August, 1990 and this occupation remained for 7 months. The Imam and Prince Sadruddin arranged special flights in Turkey and moved the Ismailis in Canada, USA and Pakistan.
We have no words to express difficulties the Ismailis faced during the above five migration, but their difficulties were melted with the force of the above tasbih.

La ilaha illa anta subhanaka inni kuntu minaz zalimin
“There is no God save You, glory be to You! Surely I am of the sufferers of loss.”
This tasbih was in the 5th part of our old Dua.
This is a famous tasbih in the name of the Prophet Yunus (Jonah), which he recited while trapped in the bowels of a fish. The Koran says, “

The word Dhu-l Nun is another name for the Prophet Jonah, the Arabic equivalent is Yunus, by which name the prophet is mentioned in the Koran (6:87, 10:98 and 37:139). The word nun means a big fish, and Dhun-l Nun therefore means the Lord of the fish. In a very early revelation, Jonah is spoken of as the companion of the fish (6:48). Both these tittle seems to be taken from the incident of the fish.

It is related that Jonah was the prophet of the northern kingdom of Israel in about the 8th century B.C. preached in the region of Nainevah, Iraq, but the inhabitants ignored his teaching. He became angry and left them and went towards the sea and boarded a ship. In the meantime, the boat caught in a fierce storm and was on the verge of sinking. The steward of the boat asked if there were a slave who has run away in a ship, who should be thrown into the sea to avert this calamity. Since no one in the ship admitted to being a fugitive slave, the people decided to take a lot. The lot fell on the Prophet Jonah and thus he was cast into the sea. Another tradition suggests that the ship was overloaded, and one person should be selected by drawing out names and thrown into the sea.

The draw took place a number of times and every time the name of Prophet Jonah appeared. Hence, he was thrown overboard, a big fish (whale) swallowed him and in its bowels. There in darkness of the belly of the fish, he recited the above tasbih, which became the key for his deliverance. Consequently, God rescued him and that the fish vomited him after three days out onto the shore.

Zud zud ba faryad bi ras ya Mawlana

“O’ our Lord! Reach out to our call for assistance at once.”

This tasbih was also recited in the 5th part of our old Dua.

This is another tasbih in Persian, asking to seek help from Mawla Ali for an urgent rescue.

Ya A’le’ Nabi Awlade’ Ali, Ya Mushkil kusha Ya Hazar Imam

“O’ the progeny of the Prophet! O’ the descendant of Ali! O’remover of the difficulties!
O’ Mawlana Hazar Imam.”

This special tasbih was introduced during the Golden Jubilee Celebration, and continued in the Diamond Jubilee of Mawlana Hazar Imam recited worldwide during the didar and darbar. This tasbih became most popular in the Ismaili global jamat because it was recited daily in the Jamatkhana before the didar and darbar.

Mawlana Hazar Imam is the progeny of the Prophet, and the descendant of Hazrat Ali in a direct lineage. He is the Mushkil Kusha (remover of the difficulties) of the age. In our daily Dua, we recite, Ya Ali bilutfika adrikni means “O’Ali! Help me with your kindness.” And also, “Tawassalu indal masaib bi mawlakumil hadiril maujudi shah karimil hussaini means, “Seek at the time of difficulties, the help of our Mawla, the present living (Imam) Shah Karim al-Husayni.”

The Koran says, “Or, Who answers the distressed one when he calls upon Him and removes the evil.” (27:42)

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Karachi: July, 2020