The prayer of Imam al-Husayn (peace be upon him), the Chief of Martyrs, on the `Arafat Day is one of the famous prayers. Bishr and Bashir, the sons of Ghalib al-Asadi, report that they were in Arafat in the Imam's enourage on the day of Arafah.In the late afternoon the Imam emerged from his tent with a group of his relatives & followers with submission and reverence. After walking a distance he stopped at the left side of Mount `Arafat and turned his face towards the Holy Ka`bah. He then raised his hands (for supplication) to the level of his face, just like a poor man begging food, and made the following supplication:
Each of the Imams of the Ahlul Bayt (p) had a specific role that they played in preserving the religion of Islam and the ideology of their followers. Soon after the demise of the Messenger (pbuh&hp), the spiritual progress of the Muslim ummah suffered, except among the few who had a true understanding of our relationship with God as practiced by the Prophet. Only a few decades later, the spiritual fragility of the Muslim community became further evident as people were drawn even further away from God-consciousness and piety during the reign of the Umayyad dynasty, especially with individuals like Muawiyah and Yazid ascending to positions of leadership. Muawiyah and Yazid had desensitized the community away from seeking knowledge and from reflecting on the signs of God. Amid this historical context and its dire circumstances, Imam Hussain (p) recited his remarkable supplication on the Day of Arafah, teaching us the reality of what it means to know God and recognize our responsibilities to our Creator. The supplication, in its beauty, eloquence, and sincerity, is similar in style to other well-known supplications like Dua Kumayl by Imam Ali (p) and Dua Abu Hamza Thumali by Imam al-Sajjad (p).
In this article, we will examine a few exemplary lines from Dua Arafah. It is important to keep in mind that even though this supplication was recited by the Imam on the plains of Arafah during the days of hajj, we do not need to limit our recitation or contemplation of it to the ninth of Dhu al-Hijjah because it contains lessons for everyday use. 1
The Context of Dua Arafah
Perhaps first narrated by Sayyid Ibn Tawus in Iqbal al-amal1 and later in Al–balad al-amin by Shaykh al-Kafami, it is related that Imam Hussain (p) was facing the qiblah on the eve of the Day of Arafah and raised his hands to God “as if a beggar was begging for food.” 2 Here, we see the humble nature of a man like Imam Hussain (p) during his pleading and conversation with his Lord. Similarly, if we desire to achieve high levels of spirituality, then it is vital that we humble ourselves in the eyes of God as a demonstration of sincerity. Like other supplications from the prophetic household, Dua Arafah begins with praise of God and professes our distance from Him. Through humility, there is an opportunity for us to remind ourselves that we are servants on the path of obedience to our Creator and, thus, seek to draw closer to Him. Through worship, ritualistic acts of obedience, and abiding by God’s command and law as stipulated in the Quran, we are reminding ourselves of the uniqueness of submission and, in turn, engraining humility into the fabric of our being.
Praise and Gratitude
Dua Arafah of Imam Hussain (p) is an incredibly lengthy supplication; nonetheless, every line consists of wisdom and insights. As mentioned above, it begins with praise of God, as the Imam states, “Praise be to God, who has nothing to stop His decree, and who nothing hinders when He gives.” 3 Beginning any action or, in this case, supplication with God’s praises is a reminder that everything in creation revolves around Him, the All-Mighty and the All-High. As God states in the Quran, “The seven heavens, the earth, and whatever is between them all glorify Him. There is nothing that does not glorify Him and always praise him, but you do not understand their praise and glorification. He is All-forbearing and All-forgiving.” 4
In another powerful line from this supplication, Imam Hussain (p) states, “You began blessing me before I even became something known [before I was born].” 5 This line allows the reader to enter into a state of deep contemplation and introspection of how many blessings truly surround us and, thus, the need to be in a state of constant gratitude to our Lord. Aside from the blessings of life, family, wealth, happiness, food, and drink, which we encounter and benefit from daily, the reality is that God blessed us with so much before He even created us.
Feeling the Presence of God
A major theme of the supplication of Imam Hussain (p) revolves around feeling God’s presence and being in a state of absolute submission and lowliness to Him. God created us with the fitra, or the primordial nature that drives us to know and be receptive to Him. God states in the Quran, “So set your heart on the religion as a people of pure faith, the origination of [God] according to which He originated mankind (There is no altering [God’s] creation; that is the upright religion, but most people do not know.)” 6 It becomes our responsibility, by reflection, servitude, obedience, and following in the footsteps of Quranic teachings and the instruction of the Messenger (pbuh&hp) and his family, to struggle for our souls to remain on the path of guidance. In another line, attributed to Imam Hussain (p) in Dua Arafah, he eloquently testifies to this reality when he states in the course of the supplication, “How can I provide evidences for you when I am the one who is in question? Is there something else that is more apparent than you (that I need to provide [proof of] your existence). When were you missing such that I need to provide evidence for where you are? When did you go far that we need to seek your traces.”7 These lines are a reminder that God’s presence consistently remains, and it is we, His creation, who are in a state of perpetual dependence on the Creator. That dependence should translate into prayers, fasting, and continuous supplication to our Lord—all acts that can allow the distractions of this temporal world to pass us by and allow for fixation on our duties and responsibilities to our Creator.
Soon thereafter, the narrator of the supplication states that the Imam took a break from reciting, as his eyes filled with tears, where he continued calling out, “Oh God! Make me fear you as though I can see you!” 8 The fear or khushu that Imam Hussain speaks about is not to be frightened by a powerful authority, but rather the fear of disappointing a loved one. Often, our culture, family, and religious leadership describe God as seeking to punish us for every shortcoming as opposed to recollecting and holding onto His divine mercy, compassion, and generosity. The Prophet and his family (pbut) stress a more positive approach to understanding God, and through reflecting upon these lines in the supplication and the prayer in its totality, we can begin to place the necessary building blocks of our relationship with Him in the best spots to make a beautiful structure.
Conclusions
Dua Arafah of Imam Hussain (p) is arguably the most powerful supplication that we have within our collection. From its recitation, coupled with deep contemplation, we can derive numerous ethical, spiritual, and social lessons that we can incorporate into our daily lives. Themes like praise, gratitude, and hope are only a few of the messages that the Imam employs in his understanding and relationship with God, and during these days, or whenever we might see a dip in our spiritual development, reading and reflection upon the lines of this supplication can be something truly transformational.
1. Sayyid Ibn Tawus, Iqbal al-amal, p. 651.
2. Shaykh al-Kafami, Al-balad al-amin, p. 352.
3. Excerpt from Dua Arafah.
4. The Holy Quran 17:44, Muhammad Sarwar translation.
5. Excerpt from Dua Arafah.
6. The Quran 30:30, Ali Quli Qarai translation.
7. Excerpt from Dua Arafah.
8. Excerpt from Dua Arafah.
3. جاء في دعاء عرفة عن الإمام الحسين (ع): ” اَلْحَمْدُ للهِ الَّذى لَيْسَ لِقَضآئِهِ دافِعٌ، وَلا لِعَطائِهِ مانِعٌ”
4. قال الله تعالى: ((سَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالْأَرْضُ وَمَن فِيهِنَّ ۚ وَإِن مِّن شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَـٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ ۗ إِنَّهُ كَانَ حَلِيمًا غَفُورً))
5. جاء في دعاء عرفة عن الإمام الحسين (ع): “اِبْتَدَأتَنى بِنِعْمَتِكَ قَبْلَ اَنْ اَكُونَ شَيْئاً مَذكوراً، وَخَلَقْتَنى مِنَ التُّرابِ، ثُمَّ اَسْكَنْتَنِى الاْصْلابَ، آمِناً لِرَيْبِ الْمَنُونِ، وَاخْتِلافِ”
6. قال الله تعالى: ((فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ اللَّـهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ اللَّـهِ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَـٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ))
7. جاء في دعاء عرفة عن الإمام الحسين (ع): ” كَيْفَ يُسْتَدَلُّ عَلَيْكَ بِما هُوَ فى وُجُودِهِ مُفْتَقِرٌ اِلَيْكَ، اَيَكُونُ لِغَيْرِكَ مِنَ الظُّهُورِ ما لَيْسَ لَكَ، حَتّى يَكُونَ هُوَ الْمُظْهِرَ لَكَ، مَتى غِبْتَ حَتّى تَحْتاجَ اِلى دَليل يَدُلُّ عَليْكَ، وَمَتى بَعُدْتَ حَتّى تَكُونَ الاْثارُ هِىَ الَّتى تُوصِلُ اِلَيْكَ”
8. جاء في دعاء عرفة عن الإمام الحسين (ع): “اَللّهُمَّ اجْعَلْنى اَخْشاكَ كَاُنّى اَراكَ”
https://imam-us.org/reflecting-on-dua-arafah-of-imam-hussain-p
A smoky purple/blue lotus with sixteen petals, representing the sixteen Sanskrit vowels.
When searching for a , look for versions that include historical commentaries. Because the text is written in twilight language ( Sandhya Bhasha )—a coded, metaphoric language used by Tantrics to protect secrets from the uninitiated—reading the bare verses can be confusing. The most valuable PDFs usually contain: The original Sanskrit verses in Devanagari script.
The text provides specific instructions on the "Serpent Power" (Kundalini Shakti) and how it travels through the Sushumna nadi to achieve spiritual liberation ( Moksha ).
A pure white lotus with only two petals bearing the letters Ham and Ksham . Element: Mind (Manas).
You learn the precise colors of the geometric shapes ( yantras ) and inner deities, which are vital for authentic Tantric visualization practice. shat chakra nirupana pdf
: Within this chakra sits the Swayambhu Linga , around which the Kundalini serpent lies coiled three and a half times, closing the entrance to the Sushumna Nadi with her mouth. 2. Svadhisthana Chakra (Sacral Center) Location : The root of the reproductive organs. Symbology : A six-petalled vermilion lotus.
The Shat Chakra Nirupana does not classify Sahasrara as a chakra, but rather as the transcendental destination. It is pure light, the dwelling place of Parama Shiva (the Supreme Consciousness). When Kundalini Shakti pierces the Ajna chakra and merges into Sahasrara, the yogi attains Samadhi (enlightenment) and is freed from the cycle of rebirth. Practical Applications for Modern Yogis
This article explores the origins, significance, and core teachings of the Shat Chakra Nirupana to provide context for your study. 🧘 What is the Shat Chakra Nirupana?
While modern New Age books often describe chakras based on intuitive interpretations, Shat Chakra Nirupana is the source code. It is a technical exposition that describes the precise location, geometry, presiding deities, and functions of the six primary chakras located along the spinal column (Sushumna Nadi).
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: Meditating on the exact geometric shapes, colors, and deities purifies the subconscious mind.
The text became widely known in the West through Sir John Woodroffe’s 1919 book, The Serpent Power , published under his pseudonym Arthur Avalon. Woodroffe's work translated the text and included extensive commentary, making it the definitive scholarly resource on the subject. Core Teachings of the Text
The text details the "six wheels" (Shat Chakras) located along the subtle spinal column ( ), describing each with specific symbolic attributes: Seed Sound (Bija) Description Base of Spine The seat of the sleeping Kundalini Shakti. Svadhisthana Associated with the element of water. The center of fire and personal power. The "unstruck" sound; associated with air. The center of purification and wisdom. The "command" center of intuition. The most valuable PDFs usually contain: The original