Some supplications which he said during his personal prayers have been reported on his authority. The following are some of them:
O Allah, indeed, my enemy has followed his vigor, persisted on his enmity, and felt safe from the consequence through the clemency that has included him. Thus, he has dared against You and disobeyed You when he has separated himself from You. O Allah, You have moments of wrath at night when they are asleep, by day when they are heedless, openly when they play, and suddenly when they are forgetful. Indeed the strangling rope has become more intense, the shackle has become stronger, the hearts have been eliminated, the minds are disguised, patience has perished and its strings are about to break. Surely, You observe the oppressive and see the grieved. The passing of overtaking does not hurry You and the prohibition of the forbidder does not make You powerless. Rather You act carefully. Your argument is intense and irrefutable in all circumstances. The weakness of humanity and the feebleness of mankind are in Your servants. The supreme power of divinity, the kingdom of creation, the violence of deliberateness, and the punishment of perpetuation are for You.
O Allah, if there is a reward in bearing patiently the cordiality of the supported one from the oppressive and the sadness of him who sees from those who alternate you, then grant me more support and a help of directing till the time when Your will is valid towards him whom You make happy and him whom You make unhappy. Do me a favor to submit to Your inevitable decrees and to bear Your issued determinations. Grant me love for what You love from the past and the next (things), the immediate and the postponed (things). (Grant me) preference to what You choose from the close and the remote (things). In spite of that, do not deprive us of the sentiments of Your mercy and Your good protection.
I do not think that there is a political document that showed the same ability in mentioning the situations of the country at that time as this supplication showed. That is because the Imam talked about the political crises from which the Moslems suffered during the days of the Umayyad government with which the Imam was contemporary, and especially as it concerns the tyrant, 'Abd al-Malik b. Marwan, who did his best to abase the Moslems and to force them to follow what they hated. He appointed over them the tyrant, al-Hajjaj b. Yousif al-Thaqafi, who wasted their religion and world and made trouble in the earth. He poured all kinds of oppression on the Moslems to the extent that the insights missed the mark, the hearts rose up to the throats, and patience was over. Thus, the Imam asked Allah to save the Moslems from their critical situation and to punish severely the disobedient oppressive Umayyads.
2. He, peace be on him, prayed to Allah with this supplication in his personal prayers: "Through Your favor and generosity. O You Who knows the obsessions of inner selves, the hidden places of consciences, and the facts of thoughts. O You Who is present for every unseen, remember every forgotten (person), have power over all things, see all (the creatures), the slowness has become far, the moment of death has approached, the deed has become weak, and the hope is full of doubt.
O Allah, You are the last as You are the first. You destroy whom You originate and turn into wear. You entrust their deeds to them and make them carry their burdens till the time of their resurrection from their raise from the dead when the trumpet will be blown, the sky split open with the light, and coming out of the place f resurrection to the yard of the gathering. Their eyes will not revert to them and their hearts vacant. They will run into the worry of their past deeds. They will be asked for a long time when the had lived. There they will be reckoned for what they had committed. Their books will be wide open around their necks. They shall bear their burdens on their backs. There will be neither escape nor refuge from the punishment. The proof will confute them. So, they will live in the perplexity of the destination and the whisper of the noise. They will be deviated from the destination except him who Allah promised good. So, he will be safe from the fearful sight and the great coming. And he was not among those who disobeyed (Allah) in the world. He did not annoy Allah's friends nor did he enslave them nor did he possess alone their rights.
O Allah, indeed the hearts have risen up to the throats, the souls have come up to the throats, and the lives have come to an end because of waiting (for Your ease), not because of the paucity of insight nor because of the accusation of a decree, but because they have disobeyed You, opposed Your orders and prohibitions, played with Your friends, and supported Your enemies.
O Allah, therefore, approach that which has become close, bring that which has become imminent, achieve the thoughts of those who are certain (of You), and make the believers achieve their hopes in establishing Your justice, supporting Your religion, and showing Your proof. 2
This Holy Supplication denotes that Allah has vast knowledge. He encompasses all things whether they are seen or unseen. It also denotes the hereafter. Moreover, it indicates that people will be raised from the dead on the Day of Judgment to be reckoned by Allah. They will carry on their backs the sins of what they had done in the world. They will be asked about what they had committed. They will be reckoned for what they had done. No one will be safe from that fearful sight except those whom Allah promised good, those who had not mutinied against (Allah) in the world nor had they enslaved Allah's servants. Worth mentioning, in this supplication, the Imam confronted the Umayyad rulers possessed alone the property of Allah and enslaved his servants. Thus, the hearts had risen up to the throats because of their oppression and tyranny, as the Imam, peace be on him, said.
1. Muhajj al-Da'awat, p. 51.
2. Ibid, p. 52.