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This is a manuscript of a work that relates to the early history of Shi鈥榠 Islam. The title of the work is聽al-峁岣ツ玣a 补濒-厂补箩箩腻诲iyya听辞谤听al-峁岣ツ玣a al-K膩mila 补濒-厂补箩箩腻诲iyya聽which can roughly be translated to English as “The Psalms…” or “The Complete Psalms of聽补濒-厂补箩箩腻诲“. The title of the manuscript is related to, one could even say is derived from the honorific title of one of the earliest Shi鈥榠 imams 鈥楢l墨 b. al-岣sayn b. 鈥楢l墨 b. Ab墨 峁乴ib who was mainly known by his honorific title,听Zayn al-鈥樐�bid墨n聽(the Ornament of the Worshippers) or聽补濒-厂补箩箩腻诲聽(the one who constantly prostrates in prayer and worship).

The importance of this work is based on the fact that it actually is one of the earliest sources and representatives of the Muslim historical and literary tradition, and, as many works that belong to that period, there are many issues with the history of the text but also the authorship and the history of its transmission. Therefore, many versions of this or many editions of this work contain a very long history of its transmission. This particular manuscript contains a very long history of the transmission of the text that takes us back to Mu岣mmad from his father which in other words means that this particular edition or this particular version of the text has been transmitted to Zayn al-鈥樐�bid墨n through his son Mu岣mmad al-B膩qir and his grandson, Ja鈥榝ar al-峁⒛乨iq. This is essentially a聽诲耻鈥樐�聽manual, a prayer manual, and, that is why it is sometimes also titled in many editions and manuscripts as聽al-峁岣ツ玣a 补濒-厂补箩箩腻诲iyya聽al-K膩mila: ad鈥樐珁a wa 尘耻苍腻箩腻迟 al-Im膩m 鈥楢l墨 b. al-岣sayn Zayn聽补濒-鈥樐赌产颈诲墨苍听(The Complete Psalms of the Household of the Prophet听辞谤听The Complete Psalms of 补濒-厂补箩箩腻诲; prayers and supplications of聽Imam聽鈥楢li b. al-岣sayn Zayn al-鈥樐�bid墨n). As mentioned, it is a聽诲耻鈥樐�聽manual. In fact, it is claimed to be one of the oldest聽诲耻鈥樐�聽manuals and that鈥檚 why it is also known as聽The Complete Psalms of the Household of the Prophet.

In the complexity of studying this work is also related to the fact that there are several versions and redactions of this work but there are also more than twenty commentaries on this particular work. The most common version of the work consists of fifty-four supplications, some editions contain further fifteen聽尘耻苍腻箩腻迟聽(supplications). It is also translated to several languages. In particular, it has been translated to Persian as early as the Safavid Period and there is an English translation by the famous William Chittick that has been produced in the 1980s. This particular manuscript is beautifully presented, expensively decorated and it is also important because it contains a parallel Persian text in addition to the original Arabic. This makes it very useful for scholars but also for believers who speak either of the languages. They can consult either the Persian text or the Arabic or both so it becomes very useful. As I mentioned, the manuscript is beautifully and lavishly done which talks about the esteem this book was held even in the Qajar Period. It is also produced on thin gloss paper which was quite expensive at the time. It is written in a fine聽苍补蝉办丑墨聽script and it is beautifully decorated especially the opening page is lavishly decorated. The outside of the text box is decorated in floral patterns in red, blue, green and gold and the textbox are also gilded and illuminated in the same colours. Each section begins with a text in a red gilded box which makes it very easy to distinguish where one chapter or one section begins and where the other one is ending. The colophon tells us that it has been produced in Dh奴 al-岣jja 1279 AH which coincides with May 1863 of the common era which puts it in the Qajar Period. The colophon also tells us the scribe was named 鈥楢l墨 Mu岣mmad b. Mu岣mmad al-B膩qir and it was commissioned or it was produced for a person named 膧q膩 M墨rz膩 Ma岣奴d. This particular text is important for at least three reasons. First, obviously this manuscript itself is a work of art. It is an example of fine Islamic bookbinding and manuscript production in particular during the Qajar Period. It also tells us about the history of transmission of this text during the Qajar Period, but it also gives us as I mentioned an indication of how important this particular work was.

In fact, it is considered one of the most popular and important texts in the Shi鈥榠 tradition only after the聽Qur鈥檃n听补苍诲听Nahj al-Bal膩ghaLit. 鈥榯he way of eloquence鈥�. A well-known collection of letters, sermons and sayings attributed to Imam 士Al墨 b. Ab墨 峁乴ib (d. 661 CE), compiled in its present form by al-Shar墨f…, which are the collections of the sermons of the 鈥楢l墨 b. Ab墨 峁乴ib, the first聽Imam聽of the聽Shi鈥榓. This work is also important for a second reason because obviously being ascribed to the Shi鈥榠聽imam聽the content of it becomes very important. Zayn al-鈥樐�bid墨n was the third or fourth聽imam聽of the聽Shi鈥榓聽depending which group you talk about. He was born about 660 in Medina. He survived the massacre of聽Karbala鈥櫬爄n 680 as a result of which his father al-岣sayn b. 鈥楢l墨 b. Ab墨 峁乴ib, which makes him the son of the first聽Shi鈥榓聽Imam聽and F膩峁璱ma, the daughter of the Prophet, was brutally murdered. After the event of聽Karbala鈥�, Zayn al-鈥樐�bid墨n himself stayed away from direct confrontation with the authorities and chose to lead a pious life devoting himself to mainly worship, prayer and studying and that is why we have the title as聽补濒-厂补箩箩腻诲聽(the one who constantly prostrates in prayer and worship). But with the聽Imamat聽of Zayn al-鈥樐�bid墨n, there also we see a change in the attitude of the imams and the community towards the scope and nature of the authority of the successor of the Prophet Mu岣mmad. First of all, the 岣saynid line becomes an important element in the lineage of the imams. Secondly, the nature of the authority or the station of the聽imamIn general usage, a leader of prayers or religious leader. The Shi’i restrict the term to their spiritual leaders descended from 士Al墨 b. Ab墨 峁乴ib and the Prophet’s daughter, Fatima., the religious station of the聽imam聽was no longer seen to be dependant on or related to his political authority or his political office and power. We also see the beginning of the practise of聽taqiyyaPrecautionary dissimulation of one’s religious beliefs, especially in time of persecution or danger, a practice especially adopted by the Shi’i Muslims.聽(dissimulation and concealment) which eventually leads to a shift in the doctrine of聽颈尘腻尘腻聽the eventual articulation of which is ascribed to no other than the son of Zayn al-鈥樐�bid墨n, Mu岣mmad al-B膩qir and his grandson, Ja鈥榝ar al-峁⒛乨iq. Thirdly, the importance of this work is obviously connected to the very content of this book.

As I mentioned, it contains prayers, supplications that are believed to be taught by Zayn al-鈥樐�bid墨n. That in itself makes them very important for the daily practise and worship of the聽Shi鈥榓. In addition to that the content of this book is one of the finest examples of early Arabic literature in the Muslim tradition. It is an example of a very fine Arabic prose, let鈥檚 say and that makes it central. It continues to be important for the daily practice of the聽Shi鈥榓聽in terms of their practise of聽诲耻鈥樐�,听dhikrLit. 鈥榯he act of reminding鈥�; 鈥榬emembrance鈥�. The Qur鈥檃n exhorts individuals to remember God: 鈥極h ye who believe! Remember (udhkur奴) God with much remembrance (dhikran kath墨ran)鈥� (Q. 33:41). Dhikr designates a…聽(remembrance) and聽尘耻苍腻箩腻迟聽(supplication) which are all considered different forms of worship. We are therefore very proud to house this particular manuscript in our special collections and we ensure that scholars from around the world have access to it and we also make sure that we preserve it for the future generations.