More on the mysteries of the duꜤā al-jawshan al-kabīr (the Supplication of the Greater Steel-Coat of Mail).
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More on the mysteries of the duꜤā al-jawshan al-kabīr (the Supplication of the Greater Steel-Coat of Mail).
While the supplication in its entirety holds precisely 1001 Names of God, however there are precisely 256 individual Names that are preceded by the vocative "O" (yā يا) in this duꜤā: 256 being the numerical value of nūr (Light نور). These are, in their order:
يا اَللّهُ يا رَحْمنُ يا رَحيمُ يا كَريمُ يا
مُقيمُ يا عَظيمُ يا قَديمُ يا عَليمُ يا حَليمُ يا حَكيمُ يا حَنَّانُ يا
مَنَّانُ يا دَیَّانُ يا بُرْهَانُ يا سُلْطَانُ يا رِضْوَانُ يا غُفْرَانُ يا
سُبْحَانُ يا مُسْتَعَانُ يا ذَا الْمَنِّ وَالْبَیَانُ يا مَانِعُ يا دَافِعُ يا رَافِعُ
يا صَانِعُ يا نَافِعُ يا سَامِعُ يا جَامِعُ يا شَافِعُ يا وَاسِعُ يا مُوسَعُ يا
جَلِیلُ يا جَمِیلُ يا وَکِیلُ يا کَفِیلُ يا دَلِیلُ يا قَبِیلُ يا مُدِیلُ يا
مُنِیلُ يا مُقِیلُ يا مُحِیلُ يا مُؤْمِنُ يا مُهَیْمِنُ يا مُکَوِّنُ يا
مُلَقِّنُ يا مُبَیِّنُ يا مُهَوِّنُ يا مُمَکِّنُ يا مُزَیِّنُ يا مُعْلِنُ يا
مُقَسِّمُ يا مُوسِعُ يا عَلِیُّ يا وَفِيُّ يا غَنِيُّ يا مَلِيُّ يا حَفِيُّ يا
رَضِيُّ يا زَکِيُّ بَدِيُّ يا قَوِيُّ يا وَلِيُّ يا مُصَوِّرُ يا مُقَدِّرُ يا مُدَبِّرُ
يا مُطَهِّرُ يا مُنَوِّرُ يا مُیَسِّرُ يا مُبَشِّرُ يا مُنْذِرُ يا مُقَدِّمُ يا
مُؤَخِّرُ يا عَاصِمُ يا قَائِمُ يا دَائِمُ يا رَاحِمُ يا سَالِمُ يا حَاکِمُ یَا
عَالِمُ يا قَاسِمُ يا قَابِضُ يا بَاسِطُ يا أَحَدُ يا وَاحِدُ يا شَاهِدُ يا
مَاجِدُ يا حَامِدُ يا رَاشِدُ يا بَاعِثُ يا وَارِثُ يا ضَارُّ يا نَافِعُ يا
بَاسِطُ يا کَافِيُ يا شَافِيُ يا وَافِيُ يا مُعَافِيُ يا هَادِيُ يا دَاعِيُ يا
قَاضِيُ يا رَاضِيُ يا عَاليُ يا بَاقيُ يا غَافِرُ يا سَاتِرُ يا يا قَادِرُ يا قَاهِرُ
يا فَاطِرُ يا کَاسِرُ يا جَابِرُ يا ذَاکِرُ يا نَاظِرُ يا نَاصِرُ يا حَبِیبُ يا
طَبِیبُ يا قَرِیبُ يا رَقِیبُ يا حَسِیبُ يا مُهِیبُ يا مُثِیبُ يا مُجِیبُ يا
خَبِیرُ يا بَصِیرُ يا نُورَ يا مُسَهِّلُ يا مُفَصِّلُ يا مُبَدِّلُ يا مُذَلِّلُ
يا مُنَزِّلُ يا مُنَوِّلُ يا مُفْضِلُ يا مُجْزِلُ يا مُمْهِلُ يا مُجْمِلُ يا
رَبَّنَا يا إِلَهَنَا يا سَیِّدَنَا يا مَوْلانَا يا نَاصِرَنَا يا حَافِظَنَا يا
دَلِیلَنَا يا مُعِینَنَا يا حَبِیبَنَا يا طَبِیبَنَا يا عَفُوُّ يا غَفُورُ يا
صَبُورُ يا شَکُورُ يا رَؤفُ يا عَطُوفُ يا يا مَسْئُولُ يا وَدُودُ يا سُبُّوحُ
يا قُدُّوسُ يا خَالِقُ يا رَازِقُ يا نَاطِقُ يا صَادِقُ يا فَالِقُ يا فَارِقُ
يا فَاتِقُ يا رَاتِقُ يا سَابِقُ يا فَائِقُ يا سَامِقُ يا سَتَّارُ يا غَفَّارُ
يا قَهَّارُ يا جَبَّارُ يا صَبَّارُ يا بَارُّ يا مُخْتَارُ يا فَتَّاحُ يا
نَفَّاحُ يا مُرْتَاحُ يا سَمِیعُ يا شَفِیعُ يا رَفِیعُ يا مَنِیعُ يا سَرِیعُ يا
بَدِیعُ يا کَبِیرُ يا قَدِیرُ يا خَبِیرُ يا مُنِیرُ يا مُجِیرُ يا شَفِیقُ يا رَفِیقُ
يا حَفِیظُ يا مُحِیطُ يا مُقِیتُ يا مُغِیثُ يا مُعِزُّ يا مُذِلُّ يا مُبْدِئُ
يا مُعِیدُ يا مُعِینُ يا أَمِینُ يا مُبِینُ يا مَتِینُ يا مَکِینُ يا رَشِیدُ يا
حَمِیدُ يا مَجِیدُ يا شَدِیدُ يا شَهِیدُ يا فَاعِلُ يا جَاعِلُ يا قَابِلُ يا
کَامِلُ يا فَاصِلُ يا وَاصِلُ يا عَادِلُ يا غَالِبُ يا طَالِبُ يا وَاهِبُ يا
أَوَّلُ يا آخِرُ يا ظَاهِرُ بَاطِنُ بَرُّ حَقُّ فَرْدُ يا وِتْرُ يا صَمَدُ يا
سَرْمَدُ يا حَافِظُ يا بَارِئُ يا ذَارِئُ يا بَاذِخُ يا فَارِجُ يا فَاتِحُ
کَاشِفُ ضَامِنُ يا آمِرُ يا نَاهِي يا مُکْرِمُ يا مُطْعِمُ يا مُنْعِمُ يا مُعْطِيُ
يا مُغْنِيُ يا مُفْنِيُ يا مُقْنِيُ مُحْیِیُ مُرْضِيُ يا مُنْجِي يا مُسَبِّبُ
يا مُرَغِّبُ يا مُقَلِّبُ يا مُعَقِّبُ يا مُرَتِّبُ يا مُخَوِّفُ مُحَذِّرُ
مُذَکِّرُ يا مُسَخِّرُ يا مُغَیِّرُ
These 256 Names can certainly be used as a
running dhikr, and those sensitive will certainly begin
experiencing the states (aḥwāl) pretty rapidly if they use them
consistently, and esp. if they then read/recite the supplication along with it
as well. In fact I always invoke all of these first before reciting the
supplication and then invoke them again after I finish it. The benefits of
practicing with the duꜤā al-jawshan al-kabīr like this are many, among
them being extremely interesting visionary dreams and even outright lucid
communication with the Other Side in the dream state.
As I have indicated a few times now, I have pretty much consigned the bulk of the occult books and manuscripts to the bookshelves now where they are rapidly accumulating dust. But this duꜤā together with the Quran itself when used theurgically are Gems and Gifts that keep on giving without cessation. As my own late murshid perceptively predicted, al-Būnī and other occultists of his ilk have taught all that they can teach to someone like me, and in fact in recent years I have become quite critical of a few of what I perceive to be their mistakes of interpretation, application and correspondence. But what these books and their authors taught that was important is that book learning alone is not where it is at in the world of esotericism and the occult. But practice and active engagement with the primary sources - and beyond them engagement with the actual Living Spirit - is because it is these very same primary sources that are behind the insights and revelations of every genuine occultist who has ever been and who will ever be. The occult books and manuscripts are roadmaps or a GPS, if you would. They are never the Thing-in-itself.
Here in the duꜤā al-jawshan al-kabīr (the Supplication of the Greater Steel-Coat of Mail) we literally have it all. Whether it is or is not originally by the Prophet Muḥammad (ص), this prayer is truly the ultimate supplication produced by Islamaic civilization - or even among the greatest of prayers composed in the devotional literature of the world religions. The Birhatiyah, Jaljalutiyah, Hizbu-Sayfi and countless occult prayers and supplications by a myriad of Sufi masters throughout the ages cannot come anywhere near to its sublimity, depth and, above all, positive effects. Perhaps this in itself is validation of its Authorship being with none other than the insān al-kāmil (the Perfect Human Being). People ought to use it more, and esp. during the holy month and particularly those among some of the Sunnis who seem to wince or get uncomfortable whenever this duꜤā is broached as it is primarily used by the Shi'a because this prayer is literally Armor, as its very name suggests.
There are mysteries within mysteries contained within this supplication that only discloses itself to those who fully give themselves to it like a bride to a groom on their wedding night. In itself it is, as it were, like a sulūk (wayfaring). So I urge people to take it more seriously, and for those who are able to read Arabic to read one of the greatest commentaries ever written on it
