In His Name, the Most High
A faithful rendering in the register of the maqtal series: grave, tender, elevated English that keeps the meaning and the tone of the Arabic.
The full recited ziyārah, as Mafātīḥ al-Jinān gives it: Yā mumtaḥanah, the salutations, the testimony, the pledge, and the blessing.
Every clause is here, in its order.
The voice follows the Arabic: we in the first movement and the last, I in between.
Why We Made This — A Note From Truth Promoters
The Arabic of the Ziyārah is the original, and it is beautiful.
Its sound carries something a translation can only point toward, and nothing here is meant to take its place.
But most of the world does not speak Arabic.
Many Muslims can recite the Arabic faithfully without being able to follow what it means.
Even among Arabs, everyday speech is colloquial, not the classical Arabic in which the Qurʾān, the supplications and this Ziyārah were given.
So these words are spoken by millions and understood by far fewer.
And God tells us of His Prophet:
وَمَآ أَرۡسَلۡنَٰكَ إِلَّا رَحۡمَةٗ لِّلۡعَٰلَمِينَ
“We did not send you but as a mercy to all the nations.”
— Qurʾān, Surah al-Anbiyāʾ (the Chapter of the Prophets) #21, Verse 107
A mercy to all the nations cannot be a mercy only for those who happen to speak Arabic, and the same is true of the household of the Prophet (peace be upon them).
So, as with the three ziyārāt before it, we set out to make the most faithful, careful and genuinely poetic English rendering of this one that we could.
We want an English speaker anywhere, Muslim or not, to receive its sense as well as its sound.
To make it as beautiful and as reachable as our means allow, we have used the tools of our time: AI assistance for the recited voice and for the imagery that goes with it, alongside careful human translation and checking against the classical sources.
We see no contradiction in this.
If a tool can help carry a true and beautiful thing to people who would otherwise never reach it, using it well is part of the work.
Nothing has been left out.
Every clause of the ziyārah as it is recited is in the rendering, in its order, including the hard ones.
Where a word needs explaining, we explain it here and let the recitation stand as it was given.
What a ziyārah is — and why this one is not like the others
A ziyārah is a visitation: a way of standing before one of God’s friends and addressing them directly, by name, across distance and time.
It is not a prayer to them.
It is closer to what you do at a graveside, or at the door of someone you love: you announce yourself, greet them, say what you know about them and what you owe them, and renew where you stand.
Ziyārat ʿĀshūrāʾ and Ziyārat al-Arbaʿīn are spoken toward a grave at Karbalāʾ that everyone knows. Ziyārat Āl-e Yāsīn is spoken to an Imam who has no grave, because in the belief of the Shīʿa he is alive.
This one is spoken toward a grave that nobody can find.
The Imam who taught it began:
“When you come to the grave of your grandmother Fāṭimah, say …”
There was a grave, and there still is, but its place is not known.
Shaykh al-Ṭūsī, writing in the fifth century after the Hijra, sets out the three places it was said to be: in the Rawḍah, the space between the Prophet’s grave and his pulpit; in her own house; or in al-Baqīʿ, the cemetery of Madina.
He adds that most of our scholars held she should be visited from the Rawḍah, and that whoever visits her at all three places has done best.
So everyone who has said this ziyārah in a thousand years has said it without knowing exactly where to stand.
We say it wherever we are, and that is no further from her than most of them ever were.
Where it comes from
The opening, Yā mumtaḥanah, is narrated by Shaykh al-Ṭūsī (d. 460 AH / 1067 CE) in Tahdhīb al-Aḥkām, one of the four great collections of Shīʿa ḥadīth, in its sixth volume, in the chapter on visiting the Messenger of God.
The chain runs from Muḥammad ibn Aḥmad ibn Dāwūd, through four further narrators, to Ibrāhīm ibn Muḥammad ibn ʿĪsā ibn Muḥammad al-ʿUrayḍī, who said:
“Abū Jaʿfar, peace be upon him, narrated to us one day.
He said: ‘When you come to the grave of your grandmother Fāṭimah, peace be upon her, say …’”
and the ziyārah follows.
Shaykh al-Ṭūsī gives it again, without the chain, in his manual of devotions, Miṣbāḥ al-Mutahajjid, straight after his note on the three places.
Allamah Al-Majlisī reproduces the Tahdhīb report in Biḥār al-Anwār, vol. 97.
It reaches almost everyone who recites it today through Mafātīḥ al-Jinān of Shaykh ʿAbbās al-Qummī, where it is the first thing given for her ziyārah.
That opening is the part narrated for her.
Shaykh al-Ṭūsī says so himself.
Straight after giving it in Tahdhīb, he writes that this is the ziyārah he found narrated for Fāṭimah, and that the longer form people also know
“Peace be upon you, O daughter of the Messenger of God …”
is what he found our companions mention.
The editor of Tahdhīb adds that Shaykh al-Ṣadūq, who records that longer form in Man Lā Yaḥḍuruhu al-Faqīh, said he had found nothing fixed in the reports for her ziyārah, and approved for his readers what he had approved for himself.
What follows the narrated words.
The ziyārah as it is known and recited goes on from Yā mumtaḥanah into those salutations,
Peace be upon you, O daughter of the Messenger of God …,
through to
and God suffices as witness, and reckoner, and requiter, and rewarder.
That is the form Shaykh al-Ṭūsī gives as what our companions say.
Mafātīḥ then gives what it calls the complete form of this ziyārah, which adds a pledge
I call God and His angels to witness that I am a friend to whoever befriends you …
and a closing blessing
O God, bless Muḥammad and the people of his house, and bless the chaste one, the pure …
So the ziyārah has two layers: a core narrated from an Imam, and the words the scholars of our school have joined to it and the community has recited with it for a thousand years.
We render both, and we say here which is which.
Which Abū Jaʿfar?
The report names the Imam only by his kunya, Abū Jaʿfar, and two Imams bore it: Imam Muḥammad al-Bāqir, the fifth, and Imam Muḥammad al-Jawād, the ninth, often called Abū Jaʿfar the Second.
Most who recite the ziyārah take him to be al-Bāqir; the narrator’s descent from Imam al-Ṣādiq has led others to look to Imam al-Jawād.
We have not settled it, so we give it as the report does: the words of an Imam of the Household, Abū Jaʿfar, peace be upon him, reaching us through Shaykh al-Ṭūsī.
Al-ʿUrayḍī names the descendants of ʿAlī al-ʿUrayḍī, a son of Imam Jaʿfar al-Ṣādiq.
That is why the Imam says your grandmother: the man he is speaking to is of her house.
Being honest about the chain
We say this plainly, as we did for Ziyarat Āl-e Yāsīn, because a reader who finds it out later from someone else is entitled to feel misled.
The chain in Tahdhīb begins with a well-known scholar of Qom.
But several of the men after him are not graded in the classical books of rijāl, and by the standard Islamic law requires, this chain alone would not carry a ruling.
The standard that applies here is not the standard that applies to law.
The settled principle of tasāmuḥ fī adillat al-sunan, leniency in the evidence for recommended acts, means devotional material is not held to the evidential bar of an obligation.
A ziyārah is not a fatwa, and nobody’s duties change because of it.
And when you read it, there is nothing in it to be suspicious of.
It says what the Qurʾān and the established reports say of her a hundred times over: that she was tried and was patient, that her father and her husband are the measure of the faith, and that to belong to her household is to be purified.
It asks for nothing unusual.
It is short, and it is humble about its speakers.
A forger looking to flatter his readers would not have them say “we have claimed”.
And the parts that follow have no chain to an Imam at all.
They are the words of the scholars of our school; Shaykh al-Ṣadūq says so of the salutations himself.
Nothing in them is new.
Fāṭimah is a part of me: whoever angers her has angered me
is a saying of the Prophet recorded in the collections of every school of Islam, Sunni and Shīʿa alike, including Ṣaḥīḥ al-Bukhārī.
The rest is the creed of the Shīʿa, set out as a greeting.
We recite these parts as what they are: devotion built on the narrated core, not a narration in itself.
What its words carry
The opening, Yā mumtaḥanah, is a single sentence of a few Arabic words, and almost every word in it carries weight.
Mumtaḥanah — the one who was tested.
This is how it names her: not by her father, her husband or her sons, but by her trial.
And the trial came first:
God, who created you, tested you before He created you.
The tradition speaks of souls known to God and addressed by Him before they had bodies, and the Qurʾān’s scene of the covenant (7:172), “Am I not your Lord?”, is its best-known form.
Whatever that first test was, the ziyārah gives only its result:
He found you patient.
It does not list what she suffered in this world.
The four nights of the programme do that.
Zaʿamnā — we have claimed.
This is the most honest word in the ziyārah.
Zaʿm in Arabic is a claim that has not yet been proved, and it is often one that falls short.
We do not say we are your friends.
We say we have claimed to be, and then we ask her to let it be true.
Awliyāʾ — friends.
This is the plural of walī: one who is near, who belongs, who stands with.
It is the root of wilāyah itself.
Muṣaddiqūn — those who hold you true.
Her most famous title is al-Ṣiddīqah, the woman of truth.
In this ziyārah, the people who come to her grave claim to be muṣaddiqūn: the people who hold her true, who take her word and act on it.
That is more than her own generation managed.
Ṣābirūn — the patient.
God found her patient, and we claim to be patient: patient with all that her father brought us, and all that his successor brought.
The ziyārah sets our patience beside hers and lets the listener feel the distance.
Alḥaqtinā — join us.
The ziyārah does not say what we are to be joined to.
One version, in Tahdhīb, adds to the glad tidings.
But Biḥār places this ziyārah straight after a report in which the Prophet tells his daughter that whoever sends blessings on her, God will join him to me, wherever I am in the Garden.
So the plea is to be brought to them, to her father and his successor, whom we have held true.
Ṭahurnā bi-wilāyatiki — we have become pure, through belonging to you.
Wilāyah means both her guardianship over us and our belonging to her.
The Qurʾān says God wishes to remove all impurity from the People of the House and purify them thoroughly (33:33).
The opening ends by asking that some of that purity reach those who belong to them.
Then the salutations, and the rest.
The ten daughters.
Daughter of the Messenger of God, of the Prophet of God, of the Beloved of God, of His Intimate Friend, His Chosen, His Trusted …
Ten greetings, and every one of them is a title of her father.
This is how the ziyārah begins to greet her: not by herself yet, but by him.
The eleventh greets her as
the wife of the friend of God, and of the best of creation after the Messenger of God:
both are Imam ʿAlī.
Al-Ṣiddīqah al-Shahīdah — the woman of truth, the martyr.
Then she is greeted by her own names.
Shahīdah means both martyr and witness; the tradition reads it here as martyr.
Al-Muḥaddathah, the one to whom the angels spoke: the tradition holds that angels spoke to her as they spoke to Mary (Qurʾān 3:42).
Al-Ḥawrāʾ al-Insiyyah, a maiden of Paradise in human form, is one of the names the reports give her.
A part of him.
Whoever made you glad made glad the Messenger of God … whoever hurt you hurt the Messenger of God … because you are a part of him, and his spirit between his two sides.
This is the Prophet’s own saying, built into the greeting, and on it the one who greets takes his stand:
I am pleased with whoever you were pleased with, angry with whoever you were angry with.
The pledge, and the voice that makes it.
Here the Arabic turns from we to I:
I bear witness, I call God and His angels to witness, I, my lady, am certain of you, and of your father, and your husband, and the Imams from your descendants.
Each person in the room says it for himself.
The wrongs.
The closing blessing names what was done to her:
whose right was seized, whose inheritance was withheld, whose rib was broken, whose husband was wronged, whose child was killed.
It names no one who did it, and neither have we.
The ziyārah only says that it happened.
The nights of the programme tell the story.
The apple of Paradise.
The blessing ends with her station:
the apple of Paradise and of the everlasting Garden, whose birth You honoured with the women of Paradise, from whom You drew forth the lights of the Imams.
Then the last plea, which is for us:
give us, in our love for her, bounty and kindness, and mercy and forgiveness.
Who is named, and who is meant
Sayyedah Fāṭimah al-Zahrāʾ (peace be upon her): the daughter of the Prophet Muḥammad and of Khadījah, the wife of ʿAlī ibn Abī Ṭālib, and the mother of al-Ḥasan and al-Ḥusayn.
Al-Zahrāʾ means the radiant, and al-Ṣiddīqah means the woman of truth.
This ziyārah adds a name of its own: al-Mumtaḥanah, the one who was tested.“Your father” is the Prophet Muḥammad, God bless him and his family. The ziyārah blesses him in the same breath in which it names him.
“His successor” (waṣiyyuh) is ʿAlī ibn Abī Ṭālib, Commander of the Faithful, her husband and the Prophet’s appointed heir.
Together with the Prophet he is “the two of them” in the plea.Abū Jaʿfar (peace be upon him) is the Imam who taught the ziyārah (see above).
Ibrāhīm al-ʿUrayḍī is the narrator, a descendant of Imam Jaʿfar al-Ṣādiq, and so one of her own descendants.
That is why the Imam says your grandmother.Shaykh al-Ṭūsī (d. 460 AH) recorded it in Tahdhīb al-Aḥkām and Miṣbāḥ al-Mutahajjid.
Al-Ṣadūq (d. 381 AH) recorded the longer ziyārah and said it was his own choice of words.
Shaykh ʿAbbās al-Qummī (d. 1359 AH / 1940 CE) compiled Mafātīḥ al-Jinān, the form in which it is recited today.
Al-Muṣṭafā (the Chosen) is the Prophet; al-Murtaḍā (the one God is pleased with) is ʿAlī.
“The Imams from your descendants” are al-Ḥasan, al-Ḥusayn, and the nine Imams descended from al-Ḥusayn, ending with the Imam of our Age.
“The women of Paradise” who honoured her birth are the women of Paradise who, as the reports describe, attended Khadījah when Fāṭimah was born.
We, then I, then we
Our rendering of Ziyarat Āl-e Yāsīn is in the singular, I and my, because its Arabic is singular: it is an oath, and each person must make it for himself.
This one changes voice, because its Arabic does.
It opens in the plural: we have claimed, we ask you, we hold you true.
That is the claim of a whole people, standing together at a grave none of them can find.
Then, from I bear witness, it is one person testifying and pledging.
And at the very end it opens out again: carry to her from us, give us.
We have kept every pronoun where the Arabic puts it, so the room speaks together, then each person alone, then together again.
A few words that recur
Ziyārah — a visitation; addressing one of God’s friends directly.
Mumtaḥanah — the one who was tested.
Zaʿm — a claim not yet proved.
Ṣiddīqah — the woman of truth; muṣaddiq — one who holds another true.
Waṣī — the appointed successor and heir.
Wilāyah — nearness, belonging and guardianship together.
Biḍʿah — a part, a piece of someone’s own flesh.
Mawlāh — my lady: the one whose house you belong to.
Batūl — the chaste one, set apart for God; a title she shares with Mary.
Tasāmuḥ fī adillat al-sunan — the principle that recommended devotional acts are not held to the evidential standard of legal obligations.
Sources
Base text: the Mafātīḥ al-Jinān recension, the recited form.
Narrated in Shaykh al-Ṭūsī, Tahdhīb al-Aḥkām vol. 6, ch. on visiting the Messenger of God, ḥadīth 19, from Abū Jaʿfar, peace be upon him; also in Miṣbāḥ al-Mutahajjid p. 711, and Biḥār al-Anwār vol. 97, ch. 8, ḥadīth 11.
Rendered complete: six movements, eighty-four lines, nothing omitted, abridged or softened.
Structural Details: Part I narrated in Shaykh al-Ṭūsī, Tahdhīb al-Aḥkām vol. 6 (ḥadīth 19), from Abū Jaʿfar, peace be upon him; Parts II–IV given there as what our companions say; Parts V–VI the completion Mafātīḥ gives.
Ziyārat Sayyedah Fāṭimah al-Zahrāʾ - Full Arabic, with our English poetic translation
I · THE TESTED ONE
1. يَا مُمْتَحَنَةُ
2. امْتَحَنَكِ اللَّهُ الَّذِي خَلَقَكِ قَبْلَ أَنْ يَخْلُقَكِ
3. فَوَجَدَكِ لِمَا امْتَحَنَكِ صَابِرَةً
4. وَ زَعَمْنَا أَنَّا لَكِ أَوْلِيَاءُ
5. وَ مُصَدِّقُونَ وَ صَابِرُونَ
6. لِكُلِّ مَا أَتَانَا بِهِ أَبُوكِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ
7. وَ أَتَى [أَتَانَا] بِهِ وَصِيُّهُ
8. فَإِنَّا نَسْأَلُكِ إِنْ كُنَّا صَدَّقْنَاكِ
9. إِلا أَلْحَقْتِنَا بِتَصْدِيقِنَا لَهُمَا
10. لِنُبَشِّرَ أَنْفُسَنَا بِأَنَّا قَدْ طَهُرْنَا بِوِلايَتِكِ.
(The Imam’s instruction, from Tahdhīb — spoken before the ziyārah, not part of it) Abū Jaʿfar, peace be upon him, said one day: When you come to the grave of your grandmother Fāṭimah, say —
O you who were tested —
God, who created you, tested you before He created you,
and found you, in all that He tested you with, patient.
And we have claimed that we are your friends,
and that we hold you true, and are patient
with all that your father brought us — God bless him and his family —
and all that his successor brought.
So we ask you — if we have held you true —
for nothing but this: that, for our holding the two of them true, you join us to them;
so that we may bring our own souls the glad news that we have become pure, through belonging to you.
II · DAUGHTER OF THE MESSENGER
11. السَّلامُ عَلَيْكِ يَا بِنْتَ رَسُولِ اللَّهِ
12. السَّلامُ عَلَيْكِ يَا بِنْتَ نَبِيِّ اللَّهِ
13. السَّلامُ عَلَيْكِ يَا بِنْتَ حَبِيبِ اللَّهِ
14. السَّلامُ عَلَيْكِ يَا بِنْتَ خَلِيلِ اللَّهِ
15. السَّلامُ عَلَيْكِ يَا بِنْتَ صَفِيِّ اللَّهِ
16. السَّلامُ عَلَيْكِ يَا بِنْتَ أَمِينِ اللَّهِ
17. السَّلامُ عَلَيْكِ يَا بِنْتَ خَيْرِ خَلْقِ اللَّهِ
18. السَّلامُ عَلَيْكِ يَا بِنْتَ أَفْضَلِ أَنْبِيَاءِ اللَّهِ وَ رُسُلِهِ وَ مَلائِكَتِهِ
19. السَّلامُ عَلَيْكِ يَا بِنْتَ خَيْرِ الْبَرِيَّةِ
20. السَّلامُ عَلَيْكِ يَا سَيِّدَةَ نِسَاءِ الْعَالَمِينَ مِنَ الْأَوَّلِينَ وَ الْآخِرِينَ
21. السَّلامُ عَلَيْكِ يَا زَوْجَةَ وَلِيِّ اللَّهِ وَ خَيْرِ الْخَلْقِ بَعْدَ رَسُولِ اللَّهِ ،
Peace be upon you, O daughter of the Messenger of God.
Peace be upon you, O daughter of the Prophet of God.
Peace be upon you, O daughter of the Beloved of God.
Peace be upon you, O daughter of the Intimate Friend of God.
Peace be upon you, O daughter of the Chosen of God.
Peace be upon you, O daughter of the Trusted of God.
Peace be upon you, O daughter of the best of God’s creation.
Peace be upon you, O daughter of the most excellent of God’s prophets, and His messengers, and His angels.
Peace be upon you, O daughter of the best of all that was made.
Peace be upon you, O Mistress of the women of the worlds, from the first of them to the last.
Peace be upon you, O wife of the friend of God, and of the best of creation after the Messenger of God.
III · MOTHER, AND MARTYR
22. السَّلامُ عَلَيْكِ يَا أُمَّ الْحَسَنِ وَ الْحُسَيْنِ سَيِّدَيْ شَبَابِ أَهْلِ الْجَنَّةِ
23. السَّلامُ عَلَيْكِ أَيَّتُهَا الصِّدِّيقَةُ الشَّهِيدَةُ
24. السَّلامُ عَلَيْكِ أَيَّتُهَا الرَّضِيَّةُ الْمَرْضِيَّةُ
25. السَّلامُ عَلَيْكِ أَيَّتُهَا الْفَاضِلَةُ الزَّكِيَّةُ
26. السَّلامُ عَلَيْكِ أَيَّتُهَا الْحَوْرَاءُ الْإِنْسِيَّةُ
27. السَّلامُ عَلَيْكِ أَيَّتُهَا التَّقِيَّةُ النَّقِيَّةُ
28. السَّلامُ عَلَيْكِ أَيَّتُهَا الْمُحَدَّثَةُ الْعَلِيمَةُ
29. السَّلامُ عَلَيْكِ أَيَّتُهَا الْمَظْلُومَةُ الْمَغْصُوبَةُ
30. السَّلامُ عَلَيْكِ أَيَّتُهَا الْمُضْطَهَدَةُ الْمَقْهُورَةُ
31. السَّلامُ عَلَيْكِ يَا فَاطِمَةُ بِنْتَ رَسُولِ اللَّهِ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ
32. صَلَّى اللَّهُ عَلَيْكِ وَ عَلَى رُوحِكِ وَ بَدَنِكِ
33. أَشْهَدُ أَنَّكِ مَضَيْتِ عَلَى بَيِّنَةٍ مِنْ رَبِّكِ.
Peace be upon you, O mother of al-Ḥasan and al-Ḥusayn, the two masters of the youth of Paradise.
Peace be upon you, O woman of truth — O martyr.
Peace be upon you, O you who are content, and with whom God is content.
Peace be upon you, O excellent one — O one grown pure.
Peace be upon you, O maiden of Paradise, in human form.
Peace be upon you, O God-fearing one — O spotless one.
Peace be upon you, O one to whom the angels spoke — O knowing one.
Peace be upon you, O wronged one — O one whose right was seized.
Peace be upon you, O oppressed one — O overpowered one.
Peace be upon you, O Fāṭimah, daughter of the Messenger of God, and upon you be the mercy of God, and His blessings.
God bless you — your spirit, and your body.
I bear witness that you went your way upon clear proof from your Lord.
IV · A PART OF HIM
34. وَ أَنَّ مَنْ سَرَّكِ فَقَدْ سَرَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ
35. وَ مَنْ جَفَاكِ فَقَدْ جَفَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ
36. وَ مَنْ آذَاكِ فَقَدْ آذَى رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ
37. وَ مَنْ وَصَلَكِ فَقَدْ وَصَلَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ
38. وَ مَنْ قَطَعَكِ فَقَدْ قَطَعَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ
39. لِأَنَّكِ بَضْعَةٌ مِنْهُ وَ رُوحُهُ الَّذِي بَيْنَ جَنْبَيْهِ
40. كَمَا قَالَ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ
41. أُشْهِدُ اللَّهَ وَ رُسُلَهُ وَ مَلائِكَتَهُ أَنِّي رَاضٍ عَمَّنْ رَضِيتِ عَنْهُ
42. سَاخِطٌ عَلَى مَنْ سَخِطْتِ عَلَيْهِ
43. مُتَبَرِّئٌ مِمَّنْ تَبَرَّأْتِ مِنْهُ
44. مُوَالٍ لِمَنْ وَالَيْتِ
45. مُعَادٍ لِمَنْ عَادَيْتِ
46. مُبْغِضٌ لِمَنْ أَبْغَضْتِ
47. مُحِبٌّ لِمَنْ أَحْبَبْتِ
48. وَ كَفَى بِاللَّهِ شَهِيداً وَ حَسِيباً وَ جَازِياً وَ مُثِيباً
And that whoever made you glad made glad the Messenger of God — God bless him and his family;
and whoever was harsh to you was harsh to the Messenger of God — God bless him and his family;
and whoever hurt you hurt the Messenger of God — God bless him and his family;
and whoever kept ties with you kept ties with the Messenger of God — God bless him and his family;
and whoever cut you off cut off the Messenger of God — God bless him and his family;
because you are a part of him, and his spirit between his two sides, as he said — God bless him and his family.
I call God, and His messengers, and His angels to witness:
that I am pleased with whoever you were pleased with, angry with whoever you were angry with, free of whoever you were free of, a friend to whoever you befriended, an enemy to whoever you opposed, hating whoever you hated, loving whoever you loved.
And God suffices — as witness, and reckoner, and requiter, and rewarder.
V · THE PLEDGE
49. أُشْهِدُ اللَّهَ وَ مَلائِكَتَهُ أَنِّي وَلِيٌّ لِمَنْ وَالاكِ
50. وَ عَدُوٌّ لِمَنْ عَادَاكِ
51. وَ حَرْبٌ لِمَنْ حَارَبَكِ
52. أَنَا يَا مَوْلاتِي بِكِ وَ بِأَبِيكِ وَ بَعْلِكِ وَ الْأَئِمَّةِ مِنْ وُلْدِكِ مُوقِنٌ
53. وَ بِوِلايَتِهِمْ مُؤْمِنٌ
54. وَ لِطَاعَتِهِمْ مُلْتَزِمٌ
55. أَشْهَدُ أَنَّ الدِّينَ دِينُهُمْ وَ الْحُكْمَ حُكْمُهُمْ
56. وَ هُمْ قَدْ بَلَّغُوا عَنِ اللَّهِ عَزَّ وَ جَلَّ
57. وَ دَعَوْا إِلَى سَبِيلِ اللَّهِ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ
58. لا تَأْخُذُهُمْ فِي اللَّهِ لَوْمَةُ لائِمٍ
59. وَ صَلَوَاتُ اللَّهِ عَلَيْكِ وَ عَلَى أَبِيكِ وَ بَعْلِكِ وَ ذُرِّيَّتِكِ الْأَئِمَّةِ الطَّاهِرِينَ
I call God and His angels to witness
that I am a friend to whoever befriends you, and an enemy to whoever is your enemy, and at war with whoever wars against you.
I, my lady, am certain of you, and of your father, and your husband, and the Imams from your descendants;
I believe in their guardianship;
and I hold myself to obeying them.
I bear witness that the religion is their religion, and the judgement is their judgement;
that they conveyed from God, Mighty and Majestic, and called to the way of God with wisdom and good counsel;
no blame of any blamer held them back, in God.
And the blessings of God be upon you, and upon your father, and your husband, and your offspring, the pure Imams.
VI · THE BLESSING
60. اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ
61. وَ صَلِّ عَلَى الْبَتُولِ الطَّاهِرَةِ
62. الصِّدِّيقَةِ الْمَعْصُومَةِ التَّقِيَّةِ النَّقِيَّةِ الرَّضِيَّةِ الْمَرْضِيَّةِ الزَّكِيَّةِ الرَّشِيدَةِ
63. الْمَظْلُومَةِ الْمَقْهُورَةِ الْمَغْصُوبَةِ [الْمَغْضُوبِ ] حَقُّهَا
64. الْمَمْنُوعَةِ [الْمَمْنُوعِ ] إِرْثُهَا
65. الْمَكْسُورَةِ [الْمَكْسُورِ] ضِلْعُهَا
66. الْمَظْلُومِ بَعْلُهَا
67. الْمَقْتُولِ وَلَدُهَا
68. فَاطِمَةَ بِنْتِ رَسُولِكَ وَ بَضْعَةِ لَحْمِهِ،
69. وَ صَمِيمِ قَلْبِهِ وَ فِلْذَةِ كَبِدِهِ
70. وَ النُّخْبَةِ [وَ التَّحِيَّةِ] مِنْكَ لَهُ
71. وَ التُّحْفَةِ خَصَصْتَ بِهَا وَصِيَّهُ
72. وَ حَبِيبَةِ [وَ حَبِيبَهُ ] الْمُصْطَفَى وَ قَرِينَةِ [وَ قَرِينَهُ ] الْمُرْتَضَى
73. وَ سَيِّدَةِ النِّسَاءِ وَ مُبَشِّرَةِ الْأَوْلِيَاءِ
74. حَلِيفَةِ الْوَرَعِ وَ الزُّهْدِ
75. وَ تُفَّاحَةِ الْفِرْدَوْسِ وَ الْخُلْدِ
76. الَّتِي شَرَّفْتَ مَوْلِدَهَا بِنِسَاءِ الْجَنَّةِ
77. وَ سَلَلْتَ مِنْهَا أَنْوَارَ الْأَئِمَّةِ
78. وَ أَرْخَيْتَ دُونَهَا حِجَابَ النُّبُوَّةِ
79. اللَّهُمَّ صَلِّ عَلَيْهَا صَلاةً تَزِيدُ فِي مَحَلِّهَا عِنْدَكَ
80. وَ شَرَفِهَا لَدَيْكَ
81. وَ مَنْزِلَتِهَا مِنْ رِضَاكَ
82. وَ بَلِّغْهَا مِنَّا تَحِيَّةً وَ سَلاماً
83. وَ آتِنَا مِنْ لَدُنْكَ فِي حُبِّهَا فَضْلاً وَ إِحْسَاناً وَ رَحْمَةً وَ غُفْرَاناً
84. إِنَّكَ ذُو الْعَفْوِ الْكَرِيمِ.
O God, bless Muḥammad and the people of his house;
and bless the chaste one, the pure,
the woman of truth, the one kept from sin, the God-fearing, the spotless, the content, the one with whom You are content, the one grown pure, the rightly guided;
the wronged, the overpowered, whose right was seized,
whose inheritance was withheld,
whose rib was broken,
whose husband was wronged,
whose child was killed —
Fāṭimah, daughter of Your Messenger, and a piece of his flesh,
the core of his heart, his dearest child,
Your choicest gift to him,
the treasure with which You singled out his successor,
the beloved of al-Muṣṭafā, and the companion of al-Murtaḍā,
the mistress of women, the bringer of glad tidings to the friends of God,
the sworn companion of piety and of renunciation,
the apple of Paradise and of the everlasting Garden,
whose birth You honoured with the women of Paradise,
from whom You drew forth the lights of the Imams,
and before whom You let fall the veil of prophethood.
O God, bless her with a blessing that raises her place with You,
and her honour in Your presence,
and her station in Your good pleasure;
and carry to her from us greeting and peace;
and give us, from Your own presence, in our love for her, bounty and kindness, and mercy and forgiveness.
You are the Lord of generous pardon.
And from Him alone is all ability and He has authority over all things.
