Mafatih al-Jinan
مفاتيح الجنان
Shaykh Abbas al-Qummi · d. 1359 AH
The most widely used handbook of supplications, ziyarat and devotional practices through the Islamic year.
About this book
Al-Qummi drew the contents from earlier collections and noted his sources, which is why the book is trusted in ordinary practice.
It is arranged by occasion — daily, weekly, monthly and by month of the Hijri calendar — so it functions as a devotional companion.
Its final section gathers the well-known ziyarat texts.
How it is arranged
- ▸Daily and weekly supplications
- ▸Prayers by Hijri month, especially Rajab, Sha'ban and Ramadan
- ▸Recommended prayers (a'mal) for specific nights
- ▸Ziyarat texts
Full reading
Written for this library in our own words — 16 chapters.
1. History and Compilation of the Keys
The Mafatih al-Jinan, or Keys to the Heavens, stands as the most influential manual of devotion in the modern Shi'a world. Compiled by the erudite scholar Shaykh Abbas al-Qummi in the early 20th century, the work was born from a desire to provide the faithful with a reliable and authentic collection of supplications. Before its publication, many prayer books contained undocumented or historically dubious narrations. Al-Qummi, a master of hadith and history, meticulously filtered centuries of tradition to include only those prayers with strong chains of transmission. The work was completed in 1925 in the holy city of Mashhad and rapidly replaced older manuals like Zad al-Ma'ad. Its enduring popularity stems from the compiler’s sincerity and his deep scholarly rigor. For the historian, the book represents a synthesis of the vast liturgical heritage of the Ahl al-Bayt, distilled into a single, portable volume. It serves as a bridge between the classical era of Islamic jurisprudence and the contemporary practice of the laity, ensuring that the spiritual legacy of the Imams remains accessible to every household. Shaykh al-Qummi’s contribution was not merely in the selection of texts, but in their arrangement, creating a liturgical calendar that guides the believer through the spiritual opportunities of the lunar year. The book has since been translated into dozens of languages, remaining a cornerstone of Ja'fari spiritual life.
2. The Architecture of Devotion
The structure of Mafatih al-Jinan is designed to be both a reference manual and a daily companion. It is traditionally divided into three primary sections. The first section contains the daily and weekly litanies, including the famous 'Du'as of the Week' and the essential post-prayer recitations known as Ta'qibat. The second section is organized according to the Islamic lunar calendar, providing specific rituals, fasts, and prayers for months such as Ramadan, Dhu al-Hijjah, and Muharram. The third section is dedicated to Ziyarat, or salutations, performed at the shrines of the Prophet and the Imams, or recited from a distance. A representative passage from the first section is the Du'a Kumayl, originally taught by Imam Ali to his companion. A poignant line reads: 'O my God, my Master and my Lord! Even if I were able to endure Thy chastisement, how could I endure separation from Thee?' (Mafatih al-Jinan, Section on Thursday Night Prayers). This structure allows a believer to find guidance regardless of the time of year. Beyond these main sections, the book often includes an appendix known as al-Baqiyat al-Salihat, which focuses on specific remedies, shorter invocations for health, and etiquette for various life events. By organizing the material this way, Shaykh al-Qummi created a roadmap for the soul, moving from the individual's daily needs to the communal celebrations of the faith.
3. Key Themes and Theological Underpinnings
The theological and spiritual themes of Mafatih al-Jinan center on the concept of 'ubudiyyah, or total servitude to God. The book emphasizes that while the Creator is transcendent, He is also intimately accessible through the medium of sincere supplication. A recurring theme is the 'Wasila' or means of approach, which in the Ja'fari tradition involves seeking the intercession of the Prophet and his progeny. However, the ultimate focus remains strictly monotheistic. The prayers often explore the tension between human frailty and Divine mercy. For instance, in the Munajat of Imam Ali, the text states: 'My Lord, O my Lord, You are the Forgiver and I am the sinner, and who can forgive the sinner except the Forgiver?' (Mafatih al-Jinan, Munajat of the Mosque of Kufa). Another key theme is the refinement of the self. The 'Whispered Prayers' (Munajat Khamsa 'Ashara) attributed to Imam Zayn al-Abidin address specific spiritual states such as repentance, hope, and love. These texts serve as psychological tools, helping the reciter to articulate internal struggles and seek Divine assistance in overcoming egoism. The book thus functions not just as a collection of rituals, but as a curriculum for ethical and spiritual development, urging the believer toward a state of constant mindfulness and gratitude.
4. Scholarly Perspectives and Usage
Scholars of Islamic jurisprudence and mysticism regard Mafatih al-Jinan as an essential pedagogical tool. In the Hawza (seminaries), students are encouraged to engage with the text not just for merit, but to understand the linguistic beauty and philosophical depth of the Imams' teachings. Great gnostics of the last century, such as Allameh Tabataba'i, utilized these supplications to reach higher states of contemplation. Scholars point out that the language used in these prayers is a high form of Arabic literature, containing subtle theological points that are often easier to digest in the form of a prayer than in a dense legal text. For example, the Ziyarat al-Jami'ah al-Kabirah is viewed by scholars as a complete course in Imamology. It contains the phrase: 'Peace be upon the abodes of the knowledge of God and the locations of the blessing of God' (Mafatih al-Jinan, Section on General Ziyarat). Scholars use such passages to explain the station of the Ahl al-Bayt as guides to the Divine. The book is also used by jurists to derive the 'Mustahabb' (recommended) acts of worship, providing a standardized basis for communal rituals. It serves as a unifying force, ensuring that whether a believer is in Najaf, Qum, or London, the words they use to call upon their Lord are rooted in a shared, scholarly-verified tradition.
5. A Beginner’s Guide to Recitation
For a beginner, the sheer volume of Mafatih al-Jinan can be overwhelming. It is important to remember that the book is a library of options, not a list of mandatory tasks. A newcomer should start with the 'Daily Ta'qibat'—the short prayers recited after the five daily prayers—to build a habit of lingering in the Divine presence. Beginning with the 'Supplication of the Days of the Week' is also a manageable way to integrate the book into one's life. Beginners should focus on the meaning of the words; many editions provide side-by-side translations. Reading the introductory remarks by Shaykh al-Qummi for each prayer provides essential context on when and why the prayer was taught. One might start with the 'Supplication of Mashlul' or the 'Supplication of Yastasheer,' which are known for their focus on the Beautiful Names of God. As the Holy Qur’an says: 'Call upon Me; I will answer you' (Surah Ghafir 40:60). The Mafatih is simply a guide on how to perform that calling. It is recommended to approach the text with 'Wudhu' (ritual purity) and to choose a quiet time, allowing the rhythmic beauty of the Arabic to provide a sense of peace even before the full meaning is understood. The goal is consistency over quantity.
6. The Living Tradition and Contemporary Relevance
In the modern era, Mafatih al-Jinan has transitioned from heavy leather-bound volumes to digital applications, yet its essence remains unchanged. It continues to be the primary source for communal gatherings, especially during the nights of Ramadan and the commemoration of Ashura. The book fosters a sense of 'presence' (hudur), helping the modern believer disconnect from the distractions of a secularized world. By following the liturgical calendar set out by Shaykh al-Qummi, a person aligns their internal life with the cosmic cycles of Islamic history. The act of reading these prayers is considered a form of 'Dhikr' (remembrance), which softens the heart and sharpens the intellect. Even for those who do not speak Arabic, the presence of the book in the home is seen as a source of blessing. Ultimately, Mafatih al-Jinan serves as a testament to the power of the written word to preserve spiritual fervor. It reminds the faithful that they are part of a continuous chain of seekers who have used these same words for over a millennium to navigate the challenges of existence. Whether used for a specific need, like seeking health or sustenance, or for the pure love of God, the 'Keys' remain a vital, living document that opens the doors of the heart to the light of the Creator.
7. The Structure and Purpose of the Three Parts
Shaykh Abbas al-Qummi arranged Mafatih al-Jinan into three broad divisions so that the believer would never be without a fitting supplication for any moment of the day, week, month, or year. The first part gathers daily devotions, the etiquettes of ritual purity and prayer, the supplications recited after the five obligatory prayers, and the special acts attached to Friday, the noblest day of the week. The second part is devoted to the visitation texts, the ziyarat, addressed to the Prophet, to Imam Ali, to Sayyida Fatima al-Zahra, and to each of the eleven remaining Imams, including the detailed ziyarat of Imam Husayn recited on ordinary days as well as on the specific occasions of Arba'een, mid-Sha'ban, and the two Eids. The third part collects the acts, or a'mal, assigned to each of the twelve lunar months, moving from Muharram through Dhul Hijjah, so that the reciter is guided through an entire devotional year. Shaykh al-Qummi drew these texts principally from earlier compilations such as Misbah al-Mutahajjid of Shaykh al-Tusi and Iqbal al-A'mal of Sayyid Ibn Tawus, verifying chains of transmission where possible and noting variant wordings. When a supplicant opens the volume seeking guidance for a particular night, the tripartite arrangement allows quick reference: daily and weekly matters in the first section, visitation of the infallibles in the second, and monthly or annual observances in the third. This threefold architecture reflects the Ja'fari conviction that worship is not confined to obligatory ritual alone but extends into a rhythm of remembrance that touches every day, every holy personage, and every month of the believer's life, weaving supplication into the fabric of ordinary time so that no moment passes without an avenue toward closeness to God.
8. Dua Kumayl and Its Night of Recitation
Among the most treasured texts preserved in Mafatih al-Jinan is Dua Kumayl, named after Kumayl ibn Ziyad al-Nakha'i, a devoted companion of Imam Ali ibn Abi Talib, who reported that the Commander of the Faithful taught him this supplication and instructed him to recite it on the night preceding Friday, and especially on the middle night of Sha'ban. The text opens with the exalted invocation, 'O Allah, I ask You by Your mercy which encompasses all things,' and proceeds through a sustained meditation on divine names, the reality of sin, and the terror of chastisement, culminating in the famous plea, 'so grant me, O my Master, forgiveness of the sins that break the back.' Shaykh al-Qummi records the narration in which Imam Ali met Kumayl in the mosque of Basra and, upon his insistence, dictated the supplication word by word, describing it as the prayer of the Prophet Khidr. In devotional practice, believers gather on Thursday nights, often collectively in mosques and homes, reciting the dua aloud in a plaintive tone, pausing at its many enumerations of divine attributes and its confessions of human weakness. The text is especially cherished during the fifteenth night of Sha'ban, a night associated with the birth of Imam al-Mahdi and considered auspicious for the acceptance of supplication. Reciters are encouraged to approach the dua with humility, tears, and self-examination rather than mere recitation of words, since its content dwells extensively on the reality of divine justice tempered by boundless mercy. The repeated address 'O my God, my Master, my Lord' establishes an intimate register that has made Dua Kumayl one of the most widely memorized and emotionally resonant texts among Shia communities across the world, transcending language barriers even when recited in the original Arabic by non-Arabic speakers.
9. Dua Tawassul and the Seeking of Intercession
Dua Tawassul, included among the daily and weekly supplications of Mafatih al-Jinan, is a text through which the supplicant seeks nearness to God by invoking the station of the Prophet Muhammad and the twelve Imams, one after another, addressing each by name and by title before turning to God with a specific request. Its opening line, 'O Allah, I ask You and turn toward You through Your Prophet, the Prophet of Mercy,' establishes the pattern that repeats through Imam Ali, Sayyida Fatima, Imam Hasan, Imam Husayn, and successively through Imam Zayn al-Abidin, Imam al-Baqir, Imam al-Sadiq, Imam al-Kazim, Imam al-Rida, Imam al-Jawad, Imam al-Hadi, Imam al-Askari, and finally Imam al-Mahdi, described as 'the Proof, the Awaited One.' Shaykh al-Qummi notes that this supplication is customarily recited on Thursday nights, paralleling the recitation of Dua Kumayl, and is especially beloved among communities that gather weekly for collective devotion, often chanted in a melodic, communal style with a leader reciting each Imam's segment and the congregation responding. Theologically, the practice of tawassul, seeking intercession through those whom God has honored, is grounded in the Ja'fari understanding that the Prophet and Imams possess a rank of nearness to God that makes their intercession a means, not an object of worship in itself; the supplicant addresses God alone while invoking the merit of His righteous servants. The dua concludes with the petitioner presenting personal needs, whether relief from hardship, forgiveness of sins, or fulfillment of a righteous wish, having first honored each of the fourteen infallibles by name. This structure has made Dua Tawassul a staple of intercessory prayer in Shia devotional life, recited individually in times of distress and communally as an act of loyalty and love toward the Ahl al-Bayt.
10. Ziyarat Ashura and Its Daily Recitation
Ziyarat Ashura occupies a central place in the second part of Mafatih al-Jinan as the visitation text most closely associated with the tenth of Muharram and the martyrdom of Imam Husayn at Karbala, though tradition holds that it may be recited on any day of the year with the reward of a complete pilgrimage to the shrine. The text begins, 'Peace be upon you, O Aba Abdillah, peace be upon you, O son of the Messenger of Allah,' and proceeds through repeated salutations upon Husayn, his family, and his companions, followed by explicit disavowal of those who fought against him, named in the text as Ibn Ziyad, Ibn Sa'd, and the Umayyad line responsible for his killing. Shaykh al-Qummi transmits the ziyarat with its accompanying instructions: the reciter should face the qibla, if possible stand barefoot, and follow the visitation with one hundred curses upon the oppressors and one hundred greetings of peace upon the family of the Prophet, concluding with a supplication of intercession known as the dua of the ziyarat's conclusion. The text's most quoted line of devotion is the pledge, 'I make peace with whoever has made peace with you, and war with whoever has waged war against you,' expressing an enduring covenant of loyalty to the Husayni cause across time. Many believers recite Ziyarat Ashura every morning as part of a lifelong devotional practice, understanding it as a renewal of allegiance to the principles of justice for which Husayn gave his life, while during the month of Muharram, and especially on the day of Ashura itself, congregations recite it collectively, often preceded by elegies and followed by communal weeping. The text thus functions simultaneously as an act of mourning, a theological statement of loyalty and disavowal, and a daily spiritual discipline binding the reciter to the memory of Karbala.
11. Dua Nudba and the Longing for the Awaited Imam
Dua Nudba, meaning the supplication of lamentation, is presented in Mafatih al-Jinan as a text traditionally recited on the mornings of the two Eid festivals, on Fridays, and on the day of Ghadir, expressing the community's longing for the reappearance of Imam al-Mahdi. The supplication opens by praising God for having chosen prophets and successors from among His creation, then narrates in mournful cadence the history of prophetic and Imami leadership, repeatedly interjecting the refrain, 'Where is the son of the best of bondswomen? Where is the one awaited for the establishment of justice and fairness?' Shaykh al-Qummi records that the text, though its chain of transmission is discussed among scholars, has been embraced across generations of Shia devotional life for its poetic power and its theological content affirming the doctrine of the continuing Imamate. The dua catalogs the sufferings inflicted upon the Ahl al-Bayt, naming the usurpation of rights and the persecution of the Imams, before turning to a sustained plea for the hidden Imam's return, invoking him with the titles 'the remnant of Allah,' 'the proof of Allah,' and 'the master of the age.' In practice, communities gather on Friday mornings, particularly in congregational settings, to recite Dua Nudba together, often standing and facing toward the direction associated with hope for the Imam's emergence, weeping at the passages describing the era's moral disarray. Its recitation on Eid mornings before or after the festive prayer is understood as a reminder that true joy remains incomplete until the establishment of universal justice under the Mahdi's leadership. The dua closes with earnest requests for the Imam's safety, victory, and swift return, making it one of the principal devotional expressions of Mahdist hope within the Twelver tradition.
12. Devotions of the Month of Sha'ban
The section of Mafatih al-Jinan devoted to the month of Sha'ban gathers a cluster of supplications that prepare the believer spiritually for the arrival of Ramadan, chief among them the Munajat Sha'baniyya, a whispered prayer reported to have been recited by several of the Imams and transmitted with unanimous acceptance across the chain of the Ahl al-Bayt. Its refrain, 'O God, grant me complete devotion to You,' recurs throughout the text as a structuring device, interspersed with confessions of spiritual poverty and yearning for divine closeness. Shaykh al-Qummi also includes in this section the supplications for each of the thirty days of Sha'ban, brief daily formulas of praise and forgiveness-seeking, alongside a special salawat upon the Prophet recommended throughout the month. The fifteenth night of Sha'ban receives extended treatment, since it marks the birth anniversary of Imam al-Mahdi; the text prescribes a series of prayers, a bathing ritual, and the recitation of Dua Kumayl on this night, along with a lengthy ziyarat addressed to the twelfth Imam himself, in which the supplicant greets him as 'O proof of Allah upon His earth' and requests his intercession and remembrance. The month of Sha'ban, positioned between the sacred months and the fasting of Ramadan, is treated in the manual as a season of preparation, and Shaykh al-Qummi's compilation reflects the narrations describing it as a month in which deeds are raised to God, making it an opportune time for repentance and renewal. Believers commonly recite the Munajat Sha'baniyya after the night prayers throughout the month, often in congregational settings during the last ten nights, using its verses as a means of self-examination before entering the greater discipline of the fasting month, so that the transition into Ramadan is marked not by abruptness but by a gradual intensification of remembrance and humility.
13. The A'mal of the Month of Ramadan
The Ramadan section of Mafatih al-Jinan is among the most extensive in the entire manual, reflecting the heightened devotional life expected during the month of fasting. Shaykh al-Qummi opens the section with the supplication for the sighting of the new moon, followed by a dua recommended for each night of Ramadan, many of which are attributed to the Imams and address the particular spiritual quality believed to intensify as the month progresses. The famous Dua Iftitah, recited after the night prayer throughout the month, opens with praise of God's continuous bounties and a plea for the hastening of the Mahdi's reappearance, while the daily dua for iftar, beginning 'O Allah, for You I have fasted and upon Your sustenance I have broken my fast,' is recited at the moment of breaking the fast each evening. The text gives particular attention to the odd nights of the last ten days, especially the nineteenth, twenty-first, and twenty-third, identified as the possible Nights of Decree, or Laylat al-Qadr, for which Shaykh al-Qummi compiles an elaborate sequence of acts: placing the Qur'an upon the head while supplicating, reciting Dua Jawshan al-Kabir with its hundred sections of divine names, performing a hundred units of prayer in sets of two, and remaining in vigil until dawn. He also records the sorrowful narrations connecting the twenty-first night to the martyrdom of Imam Ali, struck during his prayer in the mosque of Kufa on the nineteenth and passing away on the twenty-first, which gives these nights a double character of both seeking the Night of Decree and mourning the first Imam. The month closes with the supplications for the final days and the Eid al-Fitr prayer instructions, so that the believer moves through Ramadan guided at every stage by texts that link fasting, repentance, and remembrance of the Imams into a single continuous devotional current.
14. The Ziyarat of the Prophet and the Twelve Imams
A substantial portion of Mafatih al-Jinan is dedicated to the individual ziyarat texts addressed to the Prophet Muhammad and each of the twelve Imams, composed for recitation both at their respective shrines and from a distance for those unable to travel. The ziyarat of the Prophet, recited upon entering his mosque in Medina, begins, 'Peace be upon you, O Messenger of Allah, peace be upon you, O beloved of Allah,' and proceeds to testify to his prophethood and his delivery of the message. For Imam Ali, buried in Najaf, the manual provides the ziyarat known as Amin Allah, containing the address 'Peace be upon you, O trustee of Allah upon His earth,' while for Imam Husayn in Karbala it supplements Ziyarat Ashura with additional texts for various days including the ziyarat of the martyrs Abbas and Ali Akbar. For Imam al-Rida, buried in distant Khorasan, Shaykh al-Qummi includes a specific ziyarat recommended for travelers who journey to Mashhad, along with instructions for prayer near the shrine. Each ziyarat generally follows a common structure: an opening salutation, testimony to the Imam's divinely appointed authority, disavowal of those who wronged the Ahl al-Bayt, and a concluding supplication requesting intercession and the fulfillment of personal needs. Shaykh al-Qummi frequently notes variant versions of these texts, drawing from earlier authorities such as Ibn Qulawayh's Kamil al-Ziyarat, and provides guidance on the etiquette of visitation, including ritual purity, facing the shrine respectfully, and lowering the voice in devotion. For Shia believers unable to travel to Najaf, Karbala, Kazimayn, Samarra, or Mashhad, these texts allow a spiritual visitation performed from any location, often on Thursday nights or Friday mornings, maintaining a living bond between the believer and the resting places of the Imams regardless of geographic distance.
15. The A'mal of Muharram and the Remembrance of Ashura
The section of Mafatih al-Jinan devoted to Muharram opens the devotional year with instructions oriented entirely around the tragedy of Karbala, beginning with a general exhortation to mourning and the avoidance of festivity throughout the first ten days. Shaykh al-Qummi records the specific acts recommended for the first night and the succeeding nights, including brief supplications for protection through the coming year, before arriving at the extensive treatment of the day of Ashura itself. For the tenth day, the manual prescribes fasting understood not as a celebratory fast but as a fast of grief, extended recitation of Ziyarat Ashura and Ziyarat Nahiyah al-Muqaddasa, a visitation text attributed to Imam al-Mahdi that names each martyr of Karbala individually, saying of Husayn, 'Peace be upon the one whose body was left exposed, naked, upon the sand of Karbala,' and of his companions and family members in turn, from Abbas ibn Ali to the infant Ali al-Asghar. The manual instructs believers to spend the day in weeping, in gatherings that recount the events of the tragedy, and in avoiding worldly transactions and celebrations out of respect for the sanctity of the day. Shaykh al-Qummi also includes the acts for the days following Ashura, extending mourning practices through the remainder of the month, and provides the ziyarat appropriate for the twentieth of Safar, marking Arba'een, the fortieth day after the martyrdom. This sustained liturgical structure surrounding Muharram demonstrates how thoroughly the memory of Karbala saturates the devotional calendar established in Mafatih al-Jinan, transforming an historical tragedy into an annually renewed occasion for moral reflection, communal solidarity, and the articulation of loyalty to the principles for which Imam Husayn gave his life.
16. Supplications for Times of Need and Distress
Beyond the calendar-based devotions, Mafatih al-Jinan includes a category of supplications intended for moments of personal crisis, illness, fear, debt, and difficulty, reflecting the practical dimension of the manual as a companion for daily hardship as well as festive worship. Among these is Dua al-Faraj, a brief supplication seeking the hastening of relief through the intercession of the Ahl al-Bayt, recommended for repetition whenever one faces distress, and Dua al-Jawshan al-Saghir, a shorter counterpart to the great Jawshan of Ramadan, recited for protection from harm. Shaykh al-Qummi also transmits a supplication attributed to Imam al-Sadiq for the relief of debt, instructing the supplicant to recite specific verses of the Qur'an alongside a short prayer invoking God's name as 'the Enricher of the poor,' as well as prayers for seeking sustenance, for safe travel, and for the health of the sick, each attributed to a particular Imam with the chain of transmission where available. The manual further includes the supplication for entering and leaving one's home, for wearing new clothing, and for the birth of a child, showing that the devotional life envisioned by Shaykh al-Qummi extends into the smallest transitions of daily existence. A notable inclusion is the Tasbih of Sayyida Fatima al-Zahra, the sequence of thirty-four, thirty-three, and thirty-three utterances of Allahu Akbar, Alhamdulillah, and Subhanallah recited after each obligatory prayer, which the Prophet is reported to have taught his daughter as an easier alternative to a servant when she found household labor burdensome. These supplications for ordinary need, situated alongside the grand liturgical texts of Ramadan and Muharram, illustrate the comprehensive scope of Mafatih al-Jinan, a manual intended to accompany the believer through both the extraordinary sacred seasons and the ordinary difficulties of daily life.