It is in the hadīth that had there been a better one...

It is in the hadīth that had there been a better one, the Messenger of Allah ( s ) would have taught it to Fātimah (' a ).[^2] Imām as-Sādiq (' a ) is quoted to have said that these tasbīh s every day after every salāt are more loved by me than a thousand rak'āt s of the salāt every day.[^3] It is known among the companions that these tasbīh s are arranged as follows: takbīr thirty-four times, tahmīd thirty-three times and tasbīh thirty-three times.

It is most probable that this arrangement is the best, not positively imposed. One is free to change the successions of, say, the tahmīd and the tasbīh , or replace the takbīr by the tasbīh . But the best, and according to precaution, is the said known arrangement.

The relevant cordial disciplines are the same as have been stated concerning “the Four Tasbīhs .” Furthermore, as these noble recitations are for after the salāt, and as their tasbīh is magnification [ takbīr ] and glorification [ tanzīh ] showing failure in due servitude, and magnification [ takbīr ] and glorification [ tanzīh ] showing incapability in servitude before His Holy Presence, and magnification [ takbīr ] and glorification [ tanzīh ] showing the shortcomings of knowledge [ ma'rifat ] (in knowing Him), which is the objective of servitude, the salik servant should, in the after-the*-salāt* invocation, think about his shortcomings, his incomplete worship and his negligences during the state of presence, which are regarded to be sins in the school of love and affection.

He is to think about his being deprived of his share of the Holy Presence of Allah, the Exalted, so that he may, in the after-the*-salāt* recitations*,* which open a new door leading to the mercy of Allah, the Blessed and Exalted, compensate as much as possible, conveying those noble recitations to his heart and revive it with them, in which case his end may be sealed with goodness and happiness.

In the tahmīd (praising) of the tasbīh s of the (pure) Siddīqah (' a ), he is to prove this praising, too, which is the performance of servitude, for the Divine Ipseity [ huwiyyat-i ilāhiyyah ] , taking it to be a support, a power and a success from that Holy Essence. He is to convey the truths of these matters to the inside of his heart, letting it taste the secret of these graces, so that the heart may be enlivened with the remembrance of Allah, and get eternal life by it.