Jawshan Kabeer (Arabic: جوشن الكبیر ) is a long Islamic prayer that contains names and According to the book of Urwath al-Wutha of Mohammed Kazem Yazdi, writing Dua Jawshan Kabir (as well as writing the whole of Quran and. Dua Al-Jaushan. Al-Kabeer and has said to take this coat of armour (Jawshan in protect this dua and write it on the Kafan (burial shroud). It has been mentioned in the book, Balad al-Amin and the Misbah of Kafa`mi that Imam `Ali ibn al-Husain Sayyid as-Sajjidin (prayers be upon him) related from.

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In his beautiful introduction to this dua, the late Shaykh ‘Abbas Qummi writes. It is related from Imam ‘Ali ibn kwbir Sayyid al-Sajidin from his father from his grandfather, the Prophet of Allah, who received it from the Angel Gabriel during one of the battles.

The coat was so heavy that it was hurting the Prophet’s body. Your Lord conveys his salutations to you and tells you to take out this coat of armor jawshan and to recite this dua [instead], as it is a protection for you and your Ummah.

At this point, the Angel continued to explain the greatness of this supplication to the Prophet. Our limited space does not allow us jlshan quote the entire narration here. However, it suffices us to mention that, according to this narration, whoever kabur down this dua on his kafan burial shroudGod will not josgan him to the hellfire and whoever recites this dua with a pure intention in the beginning of the month of Ramadan, God will grant him success to witness the Night of Qadr and will create for ddua seventy thousand angels, all of whom will be busy praising and glorifying God.

The rewards of this praise and glorification will be given to the person who recited this supplication. In addition, it is mentioned that whoever reads this supplication three times during the month of Ramadan, God josham make the hellfire forbidden to him and will make it certain for him to enter Paradise.

For such a person, God will also appoint two Angels josnan protect him from all evils in this world. Shaykh ‘Abbas Qummi then explains that he has not found any narration to the effect that this dua must be recited particularly on the Night of Qadr. However, it could be argued that because it was recommended to recite moshan dua three times in the month of Ramadan, people gradually over the centuries appropriated the three famous nights one of which is considered as the night of Qadr for recitation of this dua.

Besides, as Shaykh ‘Abbas mentions, the fact that ‘Allama Majlisi, in his Zad al-Ma’ad, has included the recitation of this dua among the rituals of this night suffices us to believe that reciting the supplication of Jawshan Kabir is specially kabiir on these three nights.

The dua consists of one hundred sections, each containing ten names or attributes of God. It includes, therefore, a total of one thousand names and attributes of the Almighty, some of which are mentioned in the Holy Qur’an. There is no god but Thee. Protect us from the Fire, O my Lord! This very sentence, which is repeated one hundred times in this dua, is very important and significant.

According to the Holy Qur’an, when Prophet Jonah s was in the belly of the whale, he regretfully asked God for forgiveness. Regarding this, Qur’an And the Man of the Fish, when josahn left in a rage, thinking that We would not put him to hardship. Then he cried out in the darkness, “There is no god except You! I have indeed been among the wrongdoers!


After supplicating God in such manner, the Glorified, joshn Jonah positively. The next verse reads. So We answered his prayer and delivered him from the agony; and thus do We deliver the faithful. Based on this verse, the believers are recommended to call God in the same way and with the same sentence:.

This phrase is a very well-known one and is called by the scholars Zikr al-Yunusiyya, which is recommended to johsan recited repeatedly especially at nights. According to this verse, tasbih glorificationwhich includes attesting to God’s oneness, was the main reason for Jonah’s deliverance.

Another point that shows us the importance of tasbih is the fact that the angels are occupied uoshan doing tasbih all the time. This has been referred to in several verses of the Holy Qur’an. For instance, Qur’an 2: When your Lord said to the angels, “Indeed I am going to set a viceroy on the earth,” they said, “Will You set in it someone who will cause corruption in it, and dux blood, while we celebrate Your praise and proclaim Your sanctity?

Those who bear the Throne, and those around it, celebrate the praise of their Lord and have faith in Him, and they plead for forgiveness for the faithful: You comprehend all things in mercy and knowledge. So forgive those who repent and follow Your way and save them from the punishment of hell. Their call therein will be: Therefore, tasbih and hamd praising God are two important acts performed by both the angels and the believers. So, like the angels and the inhabitants of the heaven, we begin with tasbih and conclude with hamd.

God has put so much power in tasbih that, according to some narrations, the angels gain their energy from tasbih. The Prophet s is reported to have said.

Interestingly, the whole dua Jawshan Kabir contains only one single request i.

The rest of the dua is about calling God’s names and attributes. This teaches us that, unlike what most people assume, dua is not restricted to asking God one’s requests; rather, dua is essentially calling God, even if one does iabir ask Him anything. Nevertheless, when we call God, we usually ask Him what we need, since we are needy creatures and He is our Jishan Lord, and for many believers, this is the main purpose of dua.

Even those who remember God out of their love for Him, usually ask God what joshah need in their duas, because they do not want to miss this great opportunity. Naturally, therefore, dua comes with requests. But dua literally means to call, and ijabat, on the other hand, means to answer, not necessarily to give something.

When duz call someone and he answers you, this is ijabat and if you, then, ask him something, whether he fulfils your request or not, he already has answered your call. Thus, whoever calls God, the Almighty will definitely answer him. If he asks God something, He either fulfils his request in this world, quickly or with some delay, or gives him something better in the hereafter.

Hence, we read in our narrations that. The most beloved thing to Me, through which a servant is able to get close to Me, is performing obligatory acts.

Then, he gets closer to Me through recommended acts until I love him. When I love him, I will be his ear by which he hears, his eyes through josan he sees, his tongue with which he speaks, and his hands with which he strikes. If he calls Me, I will answer him, and if he asks Me something, I will bestow it upon him. If anyone knows Ism al-A’zam, whatever they ask God will be fulfilled.

I turn to You through whatever is in the Holy Uoshan. And in it are Your Greatest Name and Your best names. Muhaddith Nuri6: Thus, the Ism al-A’zam is to be found among those names and attributes of God that are mentioned both in dua Jawshan Kabir and in the Holy Qur’an. But johan of those kabr is the Greatest Name of God? As a similitude, imagine a password, consisting of ordinary digits that are nothing but zero to nine.


What is important is the order of these digits. Without knowing that order, we would not know the password, even if we knew the exact digits that constitute the password. Thus, it is very important to know which names of God, how many times, and when they should be called. All of these one thousand names and jlshan of God are beautiful and profound. In order for their meaning to be absorbed, deep reflection is necessary.

Now, I will focus on two sections of the dua, one of which emphasizes light and the other stresses life. In section 47 of the dua, ten names of God have been mentioned, all of which are kahir to light.

Reflections on Dua Jawshan Kabir

According to the first attribute in this section, God is the light of lights and every light comes from Him. We read in Qur’an Allah is the Light of the heavens and the earth. The parable of His Light is a niche wherein is a lamp the lamp is in a glass, the glass as it were a glittering star lit from a blessed olive tree, neither eastern nor western, whose oil almost lights up, though fire should not touch it.

Allah guides to His Light whomever He wishes. Allah draws parables for mankind, and Allah has knowledge of all things. The planner of light is the one who regulates everything about light. All praise belongs to Allah who created the heavens and the earth and made the darkness and the light. Yet the faithless equate [others] with their Lord. And by the light of Your face which illuminates everything. Ibn Tawus3: Thus, everything is shining as far as it is facing God and may become wajh face of God.

Therefore, everything has the capacity to direct us toward God.

This is ioshan we read in Qur’an 2: To Allah belong the east and the west: Allah is indeed all-bounteous, all-knowing. God’s attribute of life is so important that sometimes it is mentioned right after His Oneness, as we read in Qur’an 2: Based on this verse, if God was not Living, He would not be able to be the All-Sustainer who keeps all the worlds and creatures.

He is the Living One, there is no god except Him. So supplicate Him, putting exclusive faith in Him.

Dua Jawshan Kabeer with English Translation – دعاء الجوشن الكبير

All praise belongs to Allah, Lord of all the worlds. For instance, human life is always in danger; humans occasionally get ill and, in a defined term, they die. Even if they do not become ill, they regularly go to a lower level of life when they fall asleep. Human beings in order to survive, depend on other humans, animals, plants, etc. Animals are in need of other living beings as well. Even when a murder takes place, the murderer is not the one who literally takes away the victim’s life; rather, his crime leads to the victim’s death only if God permits.

Here, the story of Prophet Abraham a is worthy to be mentioned. His enemy, Nimrod, claimed that he is the one who gives life and takes it away.

Regarding this, Qur’an 2: