Extract from Mafatih Jinan   PDF page

CHAPTER SEVEN
MERITS AND METHOD OF VISITING IMAM AL-°USAYN'S TOMB

This chapter, which is dedicated to mentioning the merits of visiting the holy tomb of Imam al-°usayn (‘a), the etiquettes that must be observed by the visitors during their journeys to the holy tomb and in the holy shrine, and the method of visiting the Imam (‘a), is composed of three parts, as follows:

 

Merits of Visiting Imam al-°usayn (‘a)

Be it known to you that the merits of visiting the holy tomb of Imam al-°usayn (‘a) are too innumerable to be counted. According to many narrations, the reward of such pilgrimage is equal to the reward of ritual ¦ajj, `umrah, and striving in Allah’s way (i.e. jihad).

Moreover, such pilgrimage to Imam al-°usayn’s tomb brings about forgiveness, alleviates the settling to account on the Resurrection Day, uplifts ranks, causes the prayers to be answered, prolongs the lifetime, brings about security of selves and properties, provides more sustenance, settles all needs, and relieves from agonies and grievances.

On the other hand, to abandon visiting the holy tomb of Imam al-°usayn (‘a) is regarded as deficiency in one’s duty towards one’s religion, because it is considered abandonment of one of the greatest duties towards the Holy Prophet (¥). Therefore, the least reward of such pilgrims is that their sins are forgiven and their souls and properties are guarded by Almighty Allah until they return home. On the Resurrection Day, Almighty Allah shall guard them in a way better than He has done in the worldly life.

According to other narrations, visiting Imam al-°usayn’s tomb removes grievances, alleviates death agonies, and removes horrors in the graves. Besides, the expenditure that is spent for visiting Imam al-°usayn’s tomb shall be multiplied one thousand, or even ten thousand, folds.

When a pilgrim turns his face towards Imam al-°usayn’s tomb, he/she is received by four thousand angels and when he/she returns home, these angels will see him off.

All the Prophets and their successors as well as the Infallible Imams and the angels visit the tomb of Imam al-°usayn (‘a) and pray Almighty Allah for the good of those who visit it and carry for them good tidings (for the abundant reward of such pilgrimage).

Almighty Allah looks at the pilgrims to Imam al-°usayn’s tomb before He looks at the pilgrims at `Araf¡t Mount.

On the Resurrection Day, all the creatures shall hope if they were included with the visitors of Imam al-°usayn’s tomb, because Imam al-°usayn (‘a), on that day, shall be the source of inestimable favor and bliss.

As a matter of fact, it is impossible to contain all the narrations about the merits of pilgrimages to Imam al-°usayn’s tomb; yet, I will mention a few of them with each of the timed forms of ziy¡rah.

However, let us now refer to this narration:

Ibn Qawlawayh, Shaykh al-Kulayn¢, Sayyid Ibn ±¡w£s, and many others have reported, through authoritative chains of authority, that Mu`¡wiyah ibn Wahab al-Bujal¢ al-K£f¢, the reverent and trustworthy reporter, has reported the following incident:

One day, I visited Imam al-¯¡diq (‘a) and found him in his prayer-place. I thus sat down waiting for him to accomplish his prayer. When he did, I could hear him addressing his Lord with the following words:

“O He Who has endued us with special honor, promised of granting us the right of intercession, ordered us to convey His Message, made us the inheritors of the Prophets, sealed the past nations with us, given us exclusively the representation of Prophethood, given us the knowledge of the past and the coming ages, and made hearts of some people yearn towards us, (please) forgive me, my brothers, and the pilgrims to the tomb of my father al-°usayn ibn `Al¢—peace be upon them—those pilgrims who spent their money and fatigued their bodies for purpose of fulfilling their covenant to us, hoping for the reward that You have in possession for them though observing their ties with us, bringing about happiness to Your Prophet Mu¦ammad, peace be upon him and his Household, responding to our instruction, and enraging our enemies. All that because they have intended for attaining Your pleasure. So, please award them on behalf of us with the reward of Your pleasure, guard them in days and nights, safeguard their family members and sons that they have left behind for the purpose of undertaking this pilgrimage (to Imam al-°usayn’s tomb) in the best way of safeguarding, be always with them, save them from the evils of all insolent oppressors and from the evils of all your created beings, be them strong or weak, and from the evils of all Satanic men and jinn. And please give them the best of what they have hoped for in their estrangement and in their homelands, because they have preferred us to their sons, family members, and relatives. O Allah, our enemies have been criticizing them for they are undertaking such pilgrimage; nevertheless, this has not stopped or disappointed them from undertaking this mission of coming to visit us despite of the criticism of these enemies. So, please have mercy upon these faces that have been tanned by the heat of the sun, have mercy upon these cheeks that have been turned on the tomb of Ab£-`Abdull¡h (i.e. Imam al-°usayn), have mercy upon these eyes that shed tears on account of feeling pity for us, have mercy upon these hearts that have mourned and grieved over our misfortunes, and have mercy upon their screams that they have cried out for us. O Allah, I beseech You to keep under Your custody these souls and these bodies (of the pilgrims of Imam al-°usayn’s tomb) until You water them from the Divine Pond on the day of thirst.”

Imam al-¯¡diq (‘a) kept on praying Almighty Allah for the pilgrims of Imam al-°usayn’s tomb, while prostrating himself after prayer, for a long time. When he finished, I (i.e. the reporter) said to him, “May Allah accept me as ransom for you! Even if this prayer that you have just said were said for one who does not recognize Almighty Allah, he would certainly be saved from Hellfire! By Allah I swear, I wish I had visited Imam al-°usayn’s tomb instead of undertaking on the ritual ¦ajj!”

Imam al-¯¡diq (‘a) asked, “You are close to the tomb. What then prevents you from visiting it? Mu`¡wiyah, never desert visiting the tomb.”

The reporter answered, “May Allah accept me as ransom for you! I have not known that the matter is of such a high importance that it brings about such rewarding.”

The Imam (‘a) said, “Listen, Mu`¡wiyah! Those who pray Almighty Allah for the pilgrims to Imam al-°usayn’s tomb in the heavens are more than those who pray Him for those pilgrims in the earth. Do not abandon visiting him for fear of anything. Verily, whoever shuns visiting Imam al-°usayn’s tomb for fear of anything shall feel extreme regret that he shall wish if he were to stay there until he would be buried next to that tomb. Do you not wish that you would present yourself before Almighty Allah among those for whom the Messenger of Allah, `Al¢, F¡§imah, and the Infallible Imams pray Him? Do you not wish that you would be among those with whom the angels shall shake hands? Do you not wish that you would be among those who shall come on the Resurrection Day while they are free from any sin? Do you not wish that you would be among those with whom the Holy Prophet of Allah (‘a) shall shake hands?”



 

Etiquettes TO be observed during journeys to Imam al-°usayn’s tomb and inside his holy shrine

The etiquettes that must be observed by those who intend to undertake pilgrimage to Imam al-°usayn’s holy shrine are clarified in the following points:

First: As is instructed by Imam al-¯¡diq (‘a), one who intends to visit the tomb of Imam al-°usayn (‘a) must first of all observe fasting for three consecutive days before he/she leaves his/her home and then bathe himself/herself on the third day.

In the introductory acts of ziy¡rah on the `«d Days, Shaykh Mu¦ammad ibn al-Mashhad¢ has mentioned that if you intend to visit the holy tomb of Imam al-°usayn (‘a), you may observe fasting for three days, bathe yourself on the third day, gather your family members and dependants, and then say the following  prayer:

اَللَّهُمَّ إِنِّي اسْتَوْدِعُكَ ٱلْيَوْمَ نَفْسِي وَاهْلِي

all¡humma inn¢ astawdi`uka alyawma nafs¢ wa ahl¢

O Allah, I beseech You on this day to accept as trusts with You my self, my family members,

وَمَالِي وَوَلَدِي

wa m¡l¢ wa walad¢

my property, my children,

وَكُلَّ مَنْ كَانَ مِنِّي بِسَبِيلٍ

wa kulla man k¡na minn¢ bisab¢lin

whatever belongs to me, and whatever for which I am responsible,

ٱلشَّاهِدَ مِنْهُمْ وَٱلْغَائِبَ

alshsh¡hida minhum walgh¡'iba

the present and the absent.

اَللَّهُمَّ ٱحْفَظْنَا بِحِفْظِ ٱلإِيـمَانِ وَٱحْفَظْ عَلَيْنَا

all¡humma i¦fa¨n¡ bi¦if¨i al'¢m¡ni wa¦fa¨ `alayn¡

O Allah, (please do) protect us with the protection of faith and safeguard us.

اَللَّهُمَّ ٱجْعَلْنَا فِي حِرْزِكَ

all¡humma ij`aln¡ f¢ ¦irzika

O Allah, (please do) make us under Your shelter,

وَلاَ تَسْلُبْنَا نِعْمَتَكَ

wa l¡ taslubn¡ ni`mataka

do not deprive us of Your bounty,

وَلاَ تُغَيِّرْ مَا بِنَا مِنْ نِعْمَةٍ وَعَافِيَةٍ

wa l¡ tughayyir m¡ bin¡ min ni`matin wa `¡fiyatin

do not change the bliss and good health that we are enjoying,

وَزِدْنَا مِنْ فَضْلِكَ

wa zidn¡ min fa¤lika

and provide us with more favor of You.

إِنَّا إِلَيْكَ رَاغِبُونَ

inn¡ ilayka r¡ghib£na

Indeed, we desire for You.

You may then leave your house while you are in a state of submission. You may repeat as many times as possible the following statements:

لاَ إِلٰهَ إِلاَّ ٱللَّهُ

il¡ha ill¡ all¡hu

There is no god save Allah.

اَللَّهُ اكْبَرُ

all¡hu akbaru

Allah is the Most Great.

اَلْحَمْدُ لِلَّهِ

al¦amdu lill¡hi

All praise be to Allah.

You may also repeat statements of glorification of Almighty Allah and invocations of His blessings upon the Holy Prophet and his Household. You may also walk with gravity and tranquility.

It is narrated that Almighty Allah creates from each drop of sweat that pours from the pilgrims of Imam al-°usayn’s tomb seventy thousand angels to glorify Him and implore His forgiveness for the pilgrims of Imam al-°usayn’s tomb up to the Hour of Resurrection.

 

Second: Imam al-¯¡diq (‘a) is reported to have said, “When you visit the tomb of Ab£-`Abdull¡h (i.e. Imam al-°usayn), you may visit him while you are sad, grieved, shaggy, covered with dust, hungry, and thirsty. This is because al-°usayn (‘a) was slain while he was sad, grieved, shaggy, covered with dust, hungry, and thirsty. You may ask him to grant you your requests and then leave without residing there.”

 

Third: During the journey to Imam al-°usayn’s tomb, a pilgrim must not carry with him delicious and palatable food, such as roasted meat and sweets; rather, a pilgrim must feed on bread and yoghurt.

In this respect, Imam al-¯¡diq (‘a) is reported to have said, “I have been informed that some people, on their way to visiting the tomb of al-°usayn, carry with them luggage full of meat of young goats, sweats, and the like palatable food; but if they visited the tombs of their fathers and dear ones, they would never carry with them such food!”

According to another considerably reported narration, Imam al-¯¡diq (‘a) said to al-Mufa¤¤al ibn `Umar, “To visit is better than not to visit; and not to visit is better than to visit.”

“You have broken my back (i.e. this is so ambiguous that I will never understand)!” said al-Mufa¤¤al.

The Imam (‘a) explained, “When you visit the graves of your fathers, you visit them while you are in a miserable, depressed mood! But when you visit the tomb of al-°usayn (‘a), you visit it as if you are on a picnic! No, this is not acceptable unless you visit his tomb while you are unkempt and covered with dust.”

The rich and businessmen are the worthiest of observing this instruction during their pilgrimages to the holy tomb of Imam al-°usayn (‘a). Hence, when their associates who live in the towns lying on their way to Karbal¡' invite them to banquets, they must refuse; and when they fill their luggage with palatable food, they must also refuse and say, ‘We are on our way to visit Karbal¡' and it is unsuitable for us to have such food.’

Shaykh al-Kulayn¢ has reported that after Imam al-°usayn (‘a) had been slain, his wife from the tribe of Kalb held a funeral ceremony in which women and servants wept so heavily that their tears dried up. She was gifted a grilled grouse to help her mourn the Imam (‘a). But she refused to take it and said, “We are not in a wedding party! We have nothing to do with this.” She thus ordered to take it out of her house.

 

Fourth: Among the advisable matters to be considered in journeys to the holy tomb of Imam al-°usayn (‘a) is that a pilgrim should show modesty, humility, and meekness and walk like subservient slaves. Hence, those who have modern vehicles, which move in high speeds… etc. are advised to avoid arrogance and vanity and to stop sturting before the other pilgrims who might suffer troubles and difficulties on their way to Karbal¡'; therefore, they are advised not to glance sideways at these people.

Scholars have narrated that the People of the Cave (i.e. the Seven Sleepers of Ephesus) were among the retinue of Decius (the Roman emperor), but when they were included with Almighty Allah’s mercy, they recognized Him with their minds. Therefore, they began to amend their affairs through practicing monasticism, seclusion, and resort to a cave where they worshipped Him. So, they rode on their horses and left the city. When they walked for three miles, one of them; namely, Malchus, said to them, “O brothers! The submission of the Hereafter has come and the kingdom of the worldly life has gone. So, ride off your horses and walk on your feet.” To explain, he advised them to ride off the horses and walk in the way of Allah on their foot hoping that the Lord would cover them with His compassion and mercy and make for them a relief.

These great and reverent persons rode off their horses and walked on feet for seven pharasangs([1]) on that day until blood shed from their feet.

The point is that a pilgrim to the holy shrine of Imam al-°usayn (‘a) is advised to pay attention to this matter and to know that modesty in journeys, when intended for Almighty Allah, is in fact sublimity and elevation.

About the etiquettes of visiting the holy tomb of Imam al-°usayn (‘a), Imam al-¯¡diq (‘a) is reported to have said, “Whoever comes to the tomb of al-°usayn (‘a) walking, Almighty Allah will record for him one thousand rewards, erase one thousand of his evildoings, and raise him one thousand ranks for each step he walks. So, when you reach the river Euphrates, you may wash yourself, take off your shoes, and walk barefoot like a subservient slave.”

 

Fifth: A pilgrim to Imam al-°usayn’s tomb is advised to make all possible efforts to help the walking pilgrims who seem to be tired and exhausted, through taking care of their affairs and carrying them to a rest house where they can have some rest. To belittle such poor pilgrims and to refrain from lending them a hand are strongly discommended matters.

Through a valid chain of authority, al-Kulayn¢ has reported Ab£-H¡r£n as saying: One day, we were in the presence of Imam al-¯¡diq ('a) who, reproaching us, said, “Why are you belittling us?” A man from Khur¡s¡n stood up and said, “We do seek Allah’s protection against belittling you or any item of your affairs!” The Imam ('a) answered, “Yes, you have been one of those who belittled and insulted me!” The man said, “I seek Allah’s protection against being so!” The Imam ('a) explained, “Woe to you! Have you not heard so-and-so calling at you when we were close to al-Ju¦fah? He begged you to make him ride with you on your riding-animal even for a short distance, because he was too tired to walk any longer. Nevertheless, you did not even turn your face towards him; rather, you belittled him. Hence, whoever humiliates a faithful believer will have humiliated us and violated Allah’s sanctities.”

In the ninth point of the previously mentioned general manners of journeys to the holy shrines, I have mentioned a few words confirming this mannerism. Although this mannerism is not dedicated to the journeys to Imam al-°usayn’s tomb only, I have mentioned it here because it very frequently takes place during such journeys.

 

Sixth: Mu¦ammad ibn Muslim, the lofty and trustworthy companion of the Imam, has reported that he asked Imam Mu¦ammad al-B¡qir ('a), “When we go on a journey for visiting your father, are we not on a ritual pilgrimage (i.e. ¦ajj)?” The Imam ('a) answered, “Yes, we are.” Mu¦ammad asked, “Are we required to do whatever we do when we are on ritual pilgrimage?” The Imam ('a) said, “You are required to commit yourself to excellent company with those who accompany you. You are required to speak as little as possible except when you utter good wording. You are required to mention Almighty Allah as much as possible. You are required to keep your dress clean. You are required to bathe yourself before arriving at al-°¡'ir. You are required to be fearful of Almighty Allah, to offer as many prayers as possible, and to invoke Almighty Allah’s blessings upon the Holy Prophet and his Household. You are required to keep yourself away from whatever you are advised not to do. You are required to cast down your sight against whatever is forbidden for you to see and whatever is suspected. You are required to bestow charitably upon your needy brethren-in-faith when they are detached (of relatives or friends) and to give them the half of your expenditure. You are required to adhere to taqiyyah (self-protection: the practice of concealing one's belief and foregoing ordinary religious duties when under threat of death or injury to oneself and one's brethren-in-faith), which is the basis of your religion, to forsake all deeds against which you have been warned, and to leave disputation with others, taking much oath, and engaging yourself in arguments that oblige you to swear. If you do all these required instructions, your obligatory and recommended pilgrimage will be perfect and you will have been qualified to receive forgiveness, mercy, and pleasure from the One Whom you sought what He has in possession through spending such money and leaving your family members.

 

Seventh: According to the report of Ab£-°amzah al-Thum¡l¢, Imam al-¯¡diq ('a) said about the journey of visiting Imam al-°usayn’s tomb, “As soon as you arrive at Nineveh, you may reside there. As long as you reside there, you must not anoint your body, darken your eyes with kohl, or eat meat.”

 

Eighth: It is recommended to bathe oneself with the water of River Euphrates. Many traditions have revealed the merits of doing so. For instance, Imam al-¯¡diq ('a) is reported to have said, “Whoever bathes himself with the water of the Euphrates and then comes to visit Imam al-°usayn’s tomb, will be as free of sins as the day on which his mother gave birth to him, even if such sins were grand ones.”

It is also reported that the Imam ('a) was once asked, “It happens that it becomes impossible for us to bathe ourselves with the water of the Euphrates due to cold weather or other reasons. What should we do then?” The Imam ('a) answered, “Whoever bathes himself with the water of the Euphrates and then visits al-°usayn (`a), will have uncountable rewards.”

Bash¢r al-Dahh¡n has reported Imam al-¯¡diq ('a) as saying, “If one comes to the tomb of al-°usayn ibn `Al¢ (`a) and performs ablution (wu¤£') and bathes oneself with the water of River Euphrates, Almighty Allah will record for him the reward of one-time ¦ajj and one-time Umrah with every step one makes.”

Other traditions instruct that it is advised to come to the Euphrates and bathe oneself therein in front of Imam al-°usayn’s tomb.

According to other traditions, it is recommended to repeat each of the following statements one hundred times as soon as one arrives at River Euphrates:

Allah is the Most Great.

all¡hu akbaru

اَللَّهُ اكْبَرُ

There is no god save Allah.

wa l¡ il¡ha ill¡ all¡hu

لاَ إِلٰهَ إِلاَّ ٱللَّهُ

O Allah, send blessings on Mu¦ammad and the Household of Mu¦ammad.

all¡humma ¥alli `al¡ mu¦ammadin wa ¡li mu¦ammadin

اَللَّهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ

 

Ninth: On the instruction of Imam al-¯¡diq ('a) to Y£suf al-Kunn¡s¢, it is recommended to enter the courtyard of Imam al-°usayn’s holy shrine from the eastern gate.

 

Tenth: Ibn Qawlawayh has reported that Imam al-¯¡diq ('a) said to al-Mufa¤¤al ibn `Umar, “If you reach the tomb of al-°usayn ('a), you may stop at the gate of the courtyard and say the following sentences, for each sentence brings you a share of Almighty Allah’s mercy:

اَلسَّلاَمُ عَلَيْكَ يَا وَارِثَ آدَمَ صَفْوَةِ ٱللَّهِ

alssal¡mu `alayka y¡ w¡ritha ¡dama ¥afwati all¡hi

Peace be upon you, O inheritor of Adam the choice of Allah.

اَلسَّلاَمُ عَلَيْكَ يَا وَارِثَ نُوحٍ نَبِيِّ ٱللَّهِ

alssal¡mu `alayka y¡ w¡ritha n£¦in nabiyyi all¡hi

Peace be upon you, O inheritor of Noah the prophet of Allah.

اَلسَّلاَمُ عَلَيْكَ يَا وَارِثَ إِبْرَاهِيمَ خَلِيلِ ٱللَّهِ

alssal¡mu `alayka y¡ w¡ritha ibr¡h¢ma khal¢li all¡hi

Peace be upon you, O inheritor of Abraham the friend of Allah.

اَلسَّلاَمُ عَلَيْكَ يَا وَارِثَ مُوسَىٰ كَلِيمِ ٱللَّهِ

alssal¡mu `alayka y¡ w¡ritha m£s¡ kal¢mi all¡hi

Peace be upon you, O inheritor of Moses the spoken by Allah.

اَلسَّلاَمُ عَلَيْكَ يَا وَارِثَ عِيسَىٰ رُوحِ ٱللَّهِ

alssal¡mu `alayka y¡ w¡ritha `¢s¡ r£¦i all¡hi

Peace be upon you, O inheritor of Jesus the spirit of Allah.

اَلسَّلاَمُ عَلَيْكَ يَا وَارِثَ مُحَمَّدٍ حَبِيبِ ٱللَّهِ

alssal¡mu `alayka y¡ w¡ritha mu¦ammadin ¦ab¢bi all¡hi

Peace be upon you, O inheritor of Mu¦ammad the most-beloved of Allah.

اَلسَّلاَمُ عَلَيْكَ يَا وَارِثَ عَلِيٍّ وَصِيِّ رَسُولِ ٱللَّهِ

alssal¡mu `alayka y¡ w¡ritha `aliyyin wa¥iyyi ras£li all¡hi

Peace be upon you, O inheritor of `Al¢ the successor of Allah’s Messenger.

اَلسَّلاَمُ عَلَيْكَ يَا وَارِثَ ٱلحَسَنِ ٱلرَّضِيِّ

alssal¡mu `alayka y¡ w¡ritha al¦asani alrra¤iyyi

Peace be upon you, O inheritor of al-°asan the Well-pleased.

اَلسَّلاَمُ عَلَيكَ يَا وَارِثَ فَاطِمَةَ بِنْتَ رَسُولِ ٱللَّهِ

alssal¡mu `alayka y¡ w¡ritha f¡§imata binti ras£li all¡hi

Peace be upon you, O inheritor of F¡§imah the daughter of Allah’s Messenger.

اَلسَّلاَمُ عَلَيْكَ ايُّهَا ٱلشَّهِيدُ ٱلصِّدِّيقُ

alssal¡mu `alayka ayyuh¡ alshshah¢du al¥¥idd¢qu

Peace be upon you, O martyr and veracious.

اَلسَّلاَمُ عَلَيْكَ ايُّهَا ٱلْوَصِيُّ ٱلْبَارُّ ٱلْتَّقِيُّ

alssal¡mu `alayka ayyuh¡ alwa¥iyyu alb¡rru alttqiyyu

Peace be upon you, O obedient and pious successor.

اَلسَّلاَمُ عَلَىٰ ٱلارْوَاحِ ٱلَّتي حَلَّتْ بِفِنَائِكَ وَانَاخَتْ بِرَحْلِكَ

alssal¡mu `al¡ al-arw¡¦i allat¢ ¦allat bifin¡'ika wa an¡khat bira¦lika

Peace be upon the souls that resided in your yard and settled next to your place.

اَلسَّلاَمُ عَلَىٰ مَلاَئِكَةِ ٱللَّهِ ٱلْمُحْدِقِينَ بِكَ

alssal¡mu `al¡ mal¡'ikati all¡hi almu¦diq¢na bika

Peace be upon the angels of Allah who keep eyes on you.

اشْهَدُ انَّكَ قَدْ اقَمْتَ ٱلصَّلاَةَ

ashhadu annaka qad aqamta al¥¥al¡ta

I bear witness that you performed the prayers,

وَآتَيْتَ ٱلزَّكَاةَ

wa ¡tayta alzzak¡ta

defrayed the poor-rate,

وَامَرْتَ بِٱلْمَعْرُوفِ

wa amarta bilma`r£fi

enjoined the right,

وَنَهَيْتَ عَنِ ٱلْمُنْكَرِ

wa nahayta `an almunkari

forbade the evil,

وَعَبَدْتَ ٱللَّهَ مُخْلِصاً حَتَّىٰ اتَاكَ ٱلْيَقِينُ

wa `abadta all¡ha mukhli¥an ¦att¡ at¡ka alyaq¢nu

and served Allah sincerely until death came upon you.

اَلسَّلاَمُ عَلَيْكَ وَرَحْمَةُ ٱللَّهِ وَبَرَكَاتُهُ

alssal¡mu `alayka wa ra¦matu all¡hi wa barak¡tuh£

Peace and Allah’s mercy and blessings be upon you.

You may then walk towards the tomb. With each step you make, you will be awarded the reward of one who sacrifices his blood for the sake of Allah. When you approach the tomb, you may wipe your hand over it and say:

اَلسَّلاَمُ عَلَيْكَ يَا حُجَّةَ ٱللَّهِ فِي ارْضِهِ وَسَمَاءِِهِ

alssal¡mu `alayka y¡ ¦ujjata all¡hi f¢ ar¤ih¢ wa sam¡'ih¢

Peace be upon you, O Allah’s argument in His lands and heavens.

You may then go for offering the prayer. For each unit of prayer that you offer near the tomb, you will have the reward of one who went on one thousand times of ¦ajj and one thousand times of `umrah, manumitted one thousand slaves for the sake of Allah, and stood in the line of a missioned Prophet one thousand times.

 

Eleventh: Ab£-Sa`¢d al-Mada'in¢ is reported to have said that he, once, came to Imam al-¯¡diq ('a) and asked, “May I go for visiting the tomb of al-°usayn?” The Imam ('a) answered, “Yes, you may. Go for visiting the tomb of al-°usayn the son of Allah’s Messenger, the most immaculate of all the immaculate ones, the most infallible of all the infallible ones, and the most munificent of all those who act munificently. After you visit him, you may repeat the glorification words of the Commander of the Faithful (Am¢r al-Mu'min¢n) one thousand times while you are at the head’s side and repeat the glorification words of the Luminous Lady (i.e. al-Zahr¡') one thousand time while you are at the legs’ side. You may then offer a two-unit prayer reciting S£rah Y¡s¢n (No. 36) and S£rah al-Ra¦m¡n (No. 55) in that prayer. If you do so, you will earn a great reward.”

When the reporter asked the Imam ('a) to teach him the glorification words of the Commander of the Faithful and those of the Luminous Lady, the Imam said: The glorification words of (Imam) `Al¢ are the following:

سُبْحَانَ ٱلَّذِي لاَ تَنْفَدُ خَزَائِنُهُ

sub¦¡na alladh¢ tanfadu khaz¡'inuh£

Glory be to Him Whose reserves never run out.

سُبْحَانَ ٱلَّذِي لاَ تَبِيدُ مَعَالِمُهُ

sub¦¡na alladh¢ l¡ tab¢du ma`¡limuh£

Glory be to Him Whose signs are never exterminated.

سُبْحَانَ ٱلَّذِي لاَ يَفْنَىٰ مَا عِنْدَهُ

sub¦¡na alladh¢ l¡ yafn¡ m¡ `indah£

Glory be to Him Whose possessions never expire.

سُبْحَانَ ٱلَّذِي لاَ يُشْرِكُ احَداً فِي حُكْمِهِ

sub¦¡na alladh¢ l¡ yushriku a¦adan f¢ ¦ukmih¢

Glory be to Him Who never betakes to Himself a partner in His judgments.

سُبْحَانَ ٱلَّذِي لاَ ٱضْمِحْلاَلَ لِفَخْرِهِ

sub¦¡na alladh¢ l¡ i¤mi¦l¡la lifakhrih¢

Glory be to Him Whose honor never vanishes.

سُبحَانَ ٱلَّذِي لاَ ٱنْقِطَاعَ لِمُدَّتِهِ

sub¦¡na alladh¢ l¡ inqi§¡`a limuddatih¢

Glory be to Him Whose duration (of existence) is never interrupted.

سُبْحَانَ ٱلَّذِي لاَ إِلٰهَ غَيْرُهُ

sub¦¡na alladh¢ l¡ il¡ha ghayruh£

Glory be to Him save Whom there is no god.

The glorification words of F¡§imah (`a) are the following:

سُبْحَانَ ذِي ٱلْجَلاَلِ ٱلْبَاذِخِ ٱلْعَظِيمِ

sub¦¡na dh¢ aljal¡li alb¡dhikhi al`a¨¢mi

Glory be to the Lord of majesty and exalted greatness.

سُبْحَانَ ذِي ٱلْعِزِّ ٱلشَّامِخِ ٱلْمُنِيفِ

sub¦¡na dh¢ al`izzi alshsh¡mikhi almun¢fi

Glory be to the Lord of honor and sublime authority.

سُبْحَانَ ذِي ٱلْمُلْكِ ٱلْفَاخِرِ ٱلْقَدِيمِ

sub¦¡na dh¢ almulki alf¡khiri alqad¢mi

Glory be to the Lord of eternal, splendid sovereignty.

سُبْحَانَ ذِي ٱلْبَهْجَةِ وَٱلْجَمَالِ

sub¦¡na dh¢ albahjati waljam¡li

Glory be to the Lord of splendor and beauty.

سُبْحَانَ مَنْ تَرَدَّىٰ بِٱلنُّورِ وَٱلْوَقَارِ

sub¦¡na man taradd¡ bilnn£ri walwaq¡ri

Glory be to Him Who is clad in light and dignity.

سُبحَانَ مَنْ يَرَىٰ اثَرَ ٱلَّنمْلِ فِي ٱلصَّفَا

sub¦¡na man yar¡ athara alnnamli f¢ al¥¥af¡

Glory be to Him Who makes out the footprints of the ant on the stone

وَوَقْعَ ٱلطَّيْرِ فِي ٱلْهَوَاءِ

wa waq`a al§§ayri f¢ alhaw¡'i

and (the exact time and place of) the bird dipping down through the air.

 

Twelfth: It is recommended to perform the obligatory prayers and offer the supererogatory prayers (n¡filah) near the tomb of Imam al-°usayn ('a), because prayers at that place are admissible. Sayyid Ibn ±¡w£s further says, “Try your best to perform all your obligatory prayers and offer all your supererogatory prayers inside the °¡'ir (i.e. courtyard of Imam al-°usayn’s holy shrine), because the reward of one obligatory prayer that is performed therein is equal to the reward of going on ritual pilgrimage (¦ajj) and the reward of offering a supererogatory prayer therein is equal to the reward of going on recommended pilgrimage (`umrah).”

A previously mentioned tradition of al-Mufa¤¤al ibn `Umar has mentioned the numerous merits of offering prayers inside the holy shrine. According to another validly reported tradition, Imam al-¯¡diq ('a) is reported to have said, “The reward of a one-time ¦ajj and a one-time `umrah is recorded for one who offers a two-unit or a four-unit prayer near the tomb of Imam al-°usayn ('a).”

From these traditions, it becomes apparent that the prayer of visitation (¥al¡t al-ziy¡rah), or any other prayer, is preferably offered behind the holy tomb or subsequent to the side of the head. One who offers a prayer subsequent to the side of the head is advised to come back a little bit so as to avoid being adjacent to the holy tomb.

According to another tradition that is reported by Ab£-°amzah al-Thum¡l¢, Imam al-¯¡diq ('a) has said, “You may offer a two-unit prayer at the side of the head, reciting S£rah al-°amd (i.e. al-F¡ti¦ah; No. 1) and S£rah Y¡s¢n in the first unit. In the second, you may read S£rah al-°amd and S£rah al-Ra¦m¡n. You may also offer a prayer behind the tomb; yet, to offer it at the side of the head is more preferable. When you accomplish the prayer, you may offer any other prayer except the two-unit prayer of ziy¡rah, which must be offered whenever a tomb is visited.”

Ibn Qawlawayh has reported Imam al-B¡qir ('a) as saying to someone, “What prevents you, whenever you have a need to be granted, from going to the tomb of al-°usayn, offer a four-unit prayer therein, and then pray for the granting of your request? Verily, an obligatory prayer therein is equal in reward to ritual pilgrimage (¦ajj), while a supererogatory prayer is equal to a supererogatory pilgrimage (`umrah).”

 

Thirteenth: Be it known to you that the most important act in the pure shrine of Imam al-°usayn ('a) is to pray Almighty Allah, because granting of requests under the supreme dome of his shrine is one of the distinctive returns that Almighty Allah has exclusively given to Imam al-°usayn ('a) as one compensation for his martyrdom. Seizing this opportunity, a pilgrim is advised not to show any shortcoming in entreating Almighty Allah, turning to Him, repenting before Him, and providing one’s needs to Him.

Through the numerous forms of ziyar¡h that are said during visiting Imam al-°usayn’s tomb, many  prayers, holding high meanings, have been mentioned to be said there. However, briefness has not allowed us to cite all these  prayers here. It is most advisable to say the supplications of al-¯a¦¢fah al-Sajj¡diyyah, because they are the most preferable. At the end of this section and immediately after the comprehensive forms of Ziy¡rah, I will cite a comprehensive  prayer that is said in all of the holy shrines. Besides, another, most comprehensive,  prayer that is said in all of the holy shrines will be also cited in this book. It is therefore advised not to miss these  prayers.

However, in order to avoid making this part of the book free of any  prayer, let us cite the following one, which is required to be said while raising one’s hands towards the sky:

اَللَّهُمَّ قَدْ تَرَىٰ مَكَانِي

all¡humma qad tar¡ mak¡n¢

O Allah, You do see my place,

وَتَسْمَعُ كَلاَمِي

wa tasma`u kal¡m¢

hear my words,

وَتَرَىٰ مَقَامِي وَتَضَرُّعِي

wa tar¡ maq¡m¢ wa ta¤arru`¢

and see you situation, imploration,

وَمَلاَذِي بِقَبْرِ حُجَّتِكَ وَٱبْنِ نَبِيِّكَ

wa mal¡dh¢ biqabri ¦ujjatika wabni nabiyyika

and seeking shelter with the tomb of Your Argument and Your Prophet’s son.

وَقَدْ عَلِمْتَ يَا سَيِّدِي حَوَائِجِي

wa qad `alimta y¡ sayyid¢ ¦aw¡'ij¢

You, O my Master, have already known my needs

وَلاَ يَخْفَىٰ عَلَيْكَ حَالِي

wa l¡ yakhf¡ `alayka ¦¡l¢

and none of my manners can be hidden from You.

وَقَدْ تَوَجَّهْتُ إِلَيْكَ بِٱبْنِ رَسُولِكَ

wa qad tawajjahtu ilayka bibni ras£lika

I am now turning my face towards You in the name of Your Prophet’s son,

وَحُجَّتِكَ وَامِينِكَ

wa ¦ujjatika wa am¢nika

You Argument, and Your trustee.

وَقَدْ اتَيْتُكَ مُتَقَرِّباً بِهِ إِلَيْكَ وَإِلىٰ رَسُولِكَ

wa qad ataytuka mutaqarriban bih¢ ilayka wa il¡ ras£lika

I have come to You seeking nearness to You in his name and in the name of Your Messenger.

فَٱجْعَلْنِي بِهِ عِنْدَكَ وَجِيهاً

faj`aln¢ bih¢ `indaka waj¢han

So, (please), in his name, make me worthy of regard with You

فِي ٱلدُّنْيَا وَالآخِرَةِ وَمِنَ ٱلْمُقَرَّبِينَ

f¢ aldduny¡ wal-¡khirati wa min almuqarrab¢na

in this world and in the Hereafter and (make me) of those drawn near to You.

وَاعْطِنِي بِزِيَارَتِي امَلِي

wa a`§in¢ biziy¡rat¢ amal¢

And grant me, due to this visit of mine, what I hope,

وَهَبْ لِي مُنَايَ

wa hab l¢ mun¡ya

endue me with my wish,

وَتَفَضَّلْ عَلَيَّ بِشَهْوَتِي وَرَغْبَتِي

wa tafa¤¤al `alayya bishahwat¢ wa raghbat¢

favor me with my desire and aspiration,

وَٱقْضِ لِي حَوَائِجِي

waq¤i l¢ ¦aw¡'ij¢

settle for me my needs,

وَلاَ تَرُدَّنِي خَائِباً

wa l¡ taruddan¢ kh¡'iban

do not reject me with disappointment,

وَلاَ تَقْطَعْ رَجَائِي

wa l¡ taq§a` raj¡'¢

do not cut off my hope (in You),

وَلاَ تُخَيِّبْ دُعَائِي

wa l¡ tukhayyib du`¡'¢

do not let down my prayer,

وَعَرِّفْنِي ٱلإِجَابَةِ فِي جَمِيعِ مَا دَعَوْتُكَ

wa `arrifn¢ al-ij¡bata f¢ jam¢`i m¡ da`awtuka

show me proofs of Your response to all that which I prayed You for,

مِنْ امْرِ ٱلدِّينِ وَٱلدُّنْيَا وَٱلآخِرَةِ

min amri aldd¢ni walddny¡ wal-¡khirati

including the affairs of my religion, worldly life, and the Hereafter,

وَٱجْعَلْنِي مِنْ عِبَادِكَ

waj`aln¢ min `ib¡dika

include me with Your servants

ٱلَّذِينَ صَرَفْتَ عَنْهُمُ ٱلْبَلاَيَا وَٱلامْرَاضَ

alladh¢na ¥arafta `anhum albal¡y¡ wal-amr¡¤a

from whom You have warded off misfortunes, diseases,

وَٱلْفِتَنَ وَٱلاعْرَاضَ

walfitana wal-a`r¡¤a

seditious matters, and calamities;

مِنَ ٱلذِّينَ تُحْيِيهِمْ فِي عَافِيَةٍٍ

min alladh¢na tu¦y¢him f¢ `¡fiyatin

those whom You make live in wellbeing,

وَتُميتُهُمْ فِي عَافِيَةٍ

wa tum¢tuhm f¢ `¡fiyatin

cause to die in wellbeing,

وَتُدْخِلُهُمُ ٱلْجَنَّةَ فِي عَافِيَةٍ

wa tudkhiluhum aljannata f¢ `¡fiyatin

allow to enter Paradise in wellbeing,

وَتُجِيرُهُمْ مِنَ ٱلنَّارِ فِي عَافِيَةٍ

wa tuj¢ruhum min alnn¡ri f¢ `¡fiyatin

and save from Hellfire in wellbeing;

وَوَفِّقْ لِي بِمَنٍّ مِنْكَ

wa waffiq l¢ bimannin minka

and, out of Your favor, lead me

صَلاَحَ مَا اؤَمِلَّ فِي نَفْسِي

¥al¡¦a m¡ u'ammilu f¢ nafs¢

to the achievement of what I hope for regarding myself,

وَاهْلِي وَوُلْدِي وَإِخْوَانِي وَمَالِي

wa ahl¢ wa wuld¢ wa ikhw¡n¢ wa m¡l¢

my wife, my sons, my brethren-in-faith, my properties,

وَجَمِيعِ مَا انْعَمْتَ بِهِ عَلَيَّ

wa jam¢`i m¡ an`amta bih¢ `alayya

and whatever bliss You have endowed me;

يَا ارْحَمَ ٱلرَّاحِمينَ

ar¦ama alrr¡¦im¢na

O most merciful of all those who show mercy!

 


 

Fourteenth: Among the rites to be done in the holy shrine of Imam al-°usayn ('a) is to invoke Almighty Allah’s blessings upon him. It is thus reported to stand behind the tomb at the side of the two shoulders and to invoke Almighty Allah’s blessings upon the Holy Prophet (¥) and Imam al-°usayn ('a).

In his book of Mi¥b¡¦ al-Z¡'ir, Sayyid Ibn ±¡w£s has reported the following form of invocation of blessings upon Imam al-°usayn ('a) within some forms of ziy¡rah:

اَللَّهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ

all¡humma ¥alli `al¡ mu¦ammadin wa ¡li mu¦ammadin

O Allah, (please) send blessings upon Mu¦ammad and the Household of Mu¦ammad

وَصَلِّ عَلَىٰ ٱلْحُسَيْنِ ٱلْمَظْلُومِ ٱلشَّهِيدِ

wa ¥alli `al¡ al¦usayni alma¨l£mi alshshah¢di

and send blessings upon al-°usayn, the wronged, the martyred,

قَتِيلِ ٱلْعَبَرَاتِ وَاسِيرِ ٱلْكُرُبَاتِ

qat¢li al`abar¡ti wa as¢ri alkurub¡ti

the victim of shed tears, and the captive of agonies

صَلاَةً نَامِيَةً زَاكِيَةً مُبَارَكَةً

¥al¡tan n¡miyatan z¡kiyatan mub¡rakatan

with ever-increasing, pure, and sacred blessings

يَصْعَدُ اوَّلُهَا وَلاَ يَنْفَدُ آخِرُهَا

ya¥`adu awwaluh¡ wa l¡ yanfadu ¡khiruh¡

the first of which ascend and the last of which never run out;

افْضَلَ مَا صَلَّيْتَ عَلَىٰ احَدٍ

af¤ala m¡ ¥allayta `al¡ a¦adin

with the best manner that You have ever conferred upon any

مِنْ اوْلاَدِ ٱلانْبِيَاءِ وَٱلْمُرْسَلِينَ

min awl¡di al-anby¡'i walmursal¢na

of the descendants of the Prophets and Messengers,

يَا رَبَّ ٱلْعَالِمينَ

y¡ rabba al`¡lam¢na

O Lord of the worlds!

اَللَّهُمَّ صَلِّ عَلَىٰ ٱلإِمَامِ ٱلشَّهِيدِ

all¡humma ¥alli `al¡ al-im¡mi alshshah¢di

O Allah, send blessings upon the Imam, the martyr,

ٱلْمَقْتُولِ ٱلْمَظْلُومِ ٱلْمَخْذُولِ

almaqt£li alma¨l£mi almakhdh£li

the slain, the wronged, the disappointed,

وَٱلسَّيِّدِ ٱلْقَائِدِ وَٱلْعَابِدِ ٱلزَّاهِدِ

walssayyidi alq¡'idi wal`¡bidi alzz¡hidi

the leading master, the worshipper, the abstemious,

وَٱلْوَصِيِّ ٱلْخَلِيفَةِ ٱلإِمَامِ ٱلصِّدِّيقِ

walwa¥iyyi alkhal¢fati al-im¡mi al¥¥idd¢qi

the successor, the vicegerent, the leader, the veracious,

ٱلطُّهْرِ ٱلطَّاهِرِ ٱلطَّيِّبِ ٱلْمُبَارَكِ

al§tuhri al§§¡hiri al§§ayyibi almub¡raki

the pure, the immaculate, the superb, the blessed,

وَٱلرَّضِيِّ ٱلْمَرْضِيِّ وَٱلتَّقِيِّ ٱلْهَادِي ٱلْمَهْدِيِّ

walrra¤iyyi almar¤iyyi walttaqiyyi alh¡d¢ almahdiyyi

the amiable, the pleased, the pious, the guide, the well-guided,

ٱلزَّاهِدِ ٱلذَّائِدِ ٱلْمُجَاهِدِ ٱلْعَالِمِ

alzz¡hidi aldhdh¡'idi almuj¡hidi al`¡limi

the abstemious, the defender (of Islam), the striver, the knowledgeable,

إِمَامِ ٱلْهُدَىٰ سِبْطِ ٱلرَّسُولِ وَقُرَّةِ عَيْنِ ٱلْبَتُولِ

im¡mi alhud¡ sib§i alrras£li wa qurrati `ayni albat£li

the leader of true guidance, the grandson of the Messenger, and the delight of the eye of the Chaste Lady.

اَللَّهُمَّ صَلِّ عَلَىٰ سَيِّدِي وَمَوْلاَيَ

all¡humma ¥alli `al¡ sayyid¢ wa mawl¡ya

O Allah, send blessings upon my master and chief

كَمَا عَمِلَ بِطَاعَتِكَ

kam¡ `amila bi§¡`atika

for he acted obediently to You,

وَنَهَىٰ عَنْ مَعْصِيَتِكَ

wa nah¡ `an ma`¥iyatika

warned against disobeying You,

وَبَالَغَ فِي رِضْوَانِكَ

wa b¡lagha f¢ ri¤w¡nika

made all efforts to attain Your pleasure,

وَاقْبَلَ عَلَىٰ إِيـمَانِكَ

wa aqbala `al¡ ¢m¡nika

warmly received belief in You,

غَيْرَ قَابِل فِيكَ عُذْراً

ghayra q¡bilin f¢ka `udhran

rejected all excuses against You,

سِرّاً وَعَلاَنِيَةً يَدْعُو ٱلْعِبَادِ إِلَيْكَ

sirran wa `al¡niyatan yad`£ al`ib¡da ilayka

called the servants to You secretly and openly,

وَيَدُلُّهُمْ عَلَيْكَ

wa yadullhum `alayka

showed them the way to You,

وَقَامَ بَيْنَ يَدَيْكَ

wa q¡ma bayna yadayka

undertook in obedience to You the mission

يَهْدِمُ ٱلْجَوْرَ بِٱلصَّوَابِ

yahdimu aljawra bil¥¥aw¡bi

of demolishing inequity with rectitude

وَيُحْيِي ٱلسُّنَّةَ بِٱلْكِتَابِ

wa yu¦y¢ alssunnata bilkit¡bi

and refreshing the traditions in the (light of the) Book.

فَعَاشَ فِي رِضْوَانِكَ مَكْدُوداً

fa`¡sha f¢ ri¤w¡nika makd£dan

So, he lived in fatigue for the sake of Your pleasure

وَمَضَىٰ عَلَىٰ طَاعَتِكَ وَفِي اوْلِيَائِكَ مَكْدُوحاً

wa ma¤¡ `al¡ §¡`atika wa f¢ awliy¡'ika makd£¦an

and passed away in obedience to You, working hard for the sake of Your Intimate Servants.

وَقَضَىٰ إِلَيْكَ مَفْقُوداً

wa qa¤¡ ilayka mafq£dan

He thus joined You missed (by the believers).

لَمْ يَعْصِكَ فِي لَيْلٍ وَلاَ نَهَارٍ

lam ya`¥ika f¢ laylin wa l¡ nah¡rin

He never disobeyed You; neither at night nor in day;

بَلْ جَاهَدَ فِيكَ ٱلْمُنَافِقِينَ وَٱلْكُفَّارَ

bal j¡hada f¢ka almun¡fiq¢na walkuff¡ra

rather, he, for Your sake, strove against the hypocrites and the unbelievers.

اَللَّهُمَّ فَٱجْزِهِ خَيْرَ جَزَاءِ ٱلصَّادِقِينَ ٱلابْرَارِ

all¡humma fajzih¢ khayra jaz¡'i al¥¥¡diq¢na al-abr¡ri

So, O Allah, (please) award him with the best reward of the veracious and the righteous

وَضَاعِفْ عَلَيْهِمُ ٱلْعَذَابَ وَلِقَاتِلِيهِ ٱلْعِقَابَ

wa ¤¡`if `alayhim al`adh¡ba wa liq¡til¢hi al`iq¡ba

and multiply the chastisement and the punishment for those who slew him.

فَقَدْ قَاتَلَ كَرِيماً وَقُتِلَ مَظْلُوماً وَمَضَىٰ مَرْحُوماً

faqad q¡tala kar¢man wa qutila ma¨l£man wa ma¤¡ mar¦£man

Verily, he fought with nobility, was slain wrongly, and passed away enjoying mercy.

يَقُولُ انَا ٱبْنُ رَسُولِ اللَّهِ مُحَمَّدٍ

yaq£lu an¡ ibnu ras£li all¡hi mu¦ammadin

He said to them, “I am the son of Allah’s Messenger Mu¦ammad

وَٱبْنُ مَنْ زَكَّىٰ وَعَبَدَ

wabnu man zakk¡ wa `abada

and the son of him who gave alms and served Allah.

فَقَتَلُوهُ بِٱلْعَمْدِ ٱلْمُعْتَمَدِ

faqatal£hu bil`amdi almu`tamadi

Yet, they slew him clearly intentionally.

قَتَلُوهُ عَلَىٰ ٱلإِيـمَانِ

qatal£hu `al¡ al'¢m¡ni

They slew him because of his faith;

وَاطَاعُوٱ فِي قَتْلِهِ ٱلشَّيْطَانَ

wa a§¡`£ f¢ qatlih¢ alshshay§¡na

therefore, they obeyed Satan

وَلَمْ يُرَاقِبُوٱ فِيهِ ٱلرَّحْمٰنَ

wa lam yur¡qib£ f¢hi alrra¦m¡na

and never cared for the All-beneficent Lord.

اَللَّهُمَّ فَصَلِّ عَلَىٰ سَيِّدِي وَمَوْلاَيَ

all¡humma fa¥alli `al¡ sayyid¢ wa mawl¡ya

So, O Allah, (please) send upon my master and chief

صَلاَةً تَرْفَعُ بِهَا ذِكْرَه

¥al¡tan tarfa`u bih¡ dhikrah£

such blessings by which You raise his eminence,

وَتُظْهِرُ بِهَا امْرَهُ

wa tu¨hiru bih¡ amrah£

make prevalent his issue,

وَتُعَجِّلُ بِهَا نَصْرَهُ

wa tu`ajjilu bih¡ na¥rah£

and hasten his victory.

وَٱخْصُصْهُ بِافْضَلِ قِسَمِ ٱلْفَضَائِلِ يَوْمَ ٱلْقِيَامَةِ

wakh¥u¥hu bi'af¤ali qisami alfa¤¡'ili yawma alqiy¡mati

And (please) endue him on the Resurrection day with the best of Your favors,

وَزِدْهُ شَرَفاً فِي اعَلىٰ عِلِّيِّينَ

wa zid-hu sharafan f¢ a`l¡ `illiyy¢na

increase his honor to the highest degree of the Supreme Rank,

وَبَلِّغْهُ اعَلَىٰ شَرَفِ ٱلْمُكَرَّمِينَ

wa ballighhu a`l¡ sharafi almukarram¢na

take him higher to the highest rank of the honored ones,

وَٱرْفَعْهُ مِنْ شَرَفِ رَحْمَتِكَ

warfa`hu min sharafi ra¦matika

raise him in the honor of Your mercy

فِي شَرَفِ ٱلْمُقَرَّبِينَ

f¢ sharafi almuqarrab¢na

to the honor of the most favorable ones

فِي ٱلرَّفيعِ ٱلاعَلىٰ

f¢ alrraf¢`i al-a`l¡

in the Highest Level,

وَبَلِّغْهُ ٱلْوَسِيلَةَ وَٱلْمَنْزِلَةَ ٱلْجَلِيلَةَ

wa ballighhu alwas¢lata walmanzilata aljal¢lata

grant him the right of mediation, the loftiest position,

وَٱلْفَضْلَ وَٱلْفَضِيلَةَ

walfa¤la walfa¤¢lata

the superiority, the excellence,

وَٱلْكِرَامَةَ ٱلْجَزِيلَةَ

walkar¡mata aljaz¢lata

and the abundant privilege.

اَللَّهُمَّ فَٱجْزِهِ عَنَّا افْضَلَ مَا جَازَيْتَ إِمَاماً عَنْ رَعِيَّتِهِ

all¡humma fajzih¢ `ann¡ af¤ala m¡ j¡zayta im¡man `an ra`iyyatih¢

O Allah, (please) award him on behalf of us with the most excellent reward that You have ever given to a leader on behalf of his subjects

وَصَلِّ عَلَىٰ سَيِّدِي وَمَوْلاَيَ كُلَّمَا ذُكِرَ

wa ¥alli `al¡ sayyid¢ wa mawl¡ya kullam¡ dhukira

and bless my master and chief whenever he is mentioned

وَكُلَّمَا لَمْ يُذْكَرْ

wa kullam¡ lam yudhkar

and whenever he is not.

يَا سَيِّدِي وَمَوْلاَيَ

sayyid¢ wa mawl¡ya

O my master and chief,

ادْخِلْنِي فِي حِزْبِكَ وَزُمْرَتِكَ

adkhiln¢ f¢ ¦izbika wa zumratika

include me with your party and group

وَٱسْتَوْهِبْنِي مِنْ رَبِّكَ وَرَبِّي

wastawhibn¢ min rabbka wa rabb¢

and ask my and your Lord to release me as grant from Him to you,

فَإِنَّ لَكَ عِنْدَ ٱللَّهِ جَاهاً وَقَدْراً

fa'inna laka `inda all¡hi j¡han wa qadran

for you verily enjoy a special esteem and value with Allah

وَمَنْزِلَةً رَفيعَةً

wa manzilatan raf¢`atan

as well as a lofty standing:

إِنْ سَالْتَ اعْطِيتَ

in sa'alta u`§¢ta

if you ask, He gives you

وَإِنْ شَفَعْتَ شُفِّعْتَ

wa in shafa`ta shuffi`ta

and if you intercede, He admits your intercession.

اللَّهَ اللَّهَ فِي عَبْدِكَ وَمَوْلاَكَ

all¡ha all¡ha f¢ `abdika wa mawl¡ka

By Allah I ask you to regard me, your slave and servant.

لاََ تُخَلِّنِي عِنْدَ ٱلشَّدَائِدِ وَٱلاهْوَالِ

tukhallin¢ `inda alshshd¡'idi wal-ahw¡li

Do not desert me at the time of ordeals and horrors

لِسُوءِ عَمَلِي وَقَبِيحِ فِعْلِي وَعَظِيمِ جُرْمِي

lis£'i `amal¢ wa qab¢¦i fi`l¢ wa `a¨¢mi jurm¢

because of my evildoing, misconduct, and enormous offenses.

فَإِنَّكَ امَلِي وَرَجَائِي

fa'innaka amal¢ wa raj¡'¢

You are verily my hope and my wish,

وَثِقَتِي وَمُعْتَمَدِي

wa thiqat¢ wa mu`tamad¢

I have confidence in you, I rely upon you,

وَوَسِيلَتِي إِلَىٰ ٱللَّهِ رَبِّي وَرَبِّكَ

wa was¢lat¢ il¡ all¡hi rabb¢ wa rabbika

and you are my means to Allah, my and your Lord.

لَمْ يَتَوَسَّلِ ٱلْمُتَوَسِّلُونَ إِلَىٰ ٱللَّهِ

lam yatawassal almutawassil£na il¡ all¡hi

No means that has been made to Allah

بِوَسِيلَة هِيَ اعْظَمُ حَقّاً

biwas¢latin hiya a`¨amu ¦aqqan

is greater in status,

وَلاَ اوْجَبُ حُرْمَةً

wa l¡ awjabu ¦urmatan

more incumbent in sanctity,

وَلاَ اجَّلُ قَدْراً

wa l¡ ajallu qadran

or loftier in eminence

عِنْدَهُ مِنْكُمْ اهْلَ ٱلْبَيْتِ

`indah£ minkum ahla albayti

than yours, the Ahl al-Bayt, in the sight of Allah.

لاََ خَلَّفَنِيَ ٱللَّهُ عَنْكُمْ بِذُنُوبِي

khallafan¢ all¡hu `ankum bidhun£b¢

May Allah never cause me to lag behind you because of my sins

وَجَمَعَنِي وَإِيَّاكُمْ فِي جَنَّةِ عَدْنٍ

wa jama`an¢ wa iyy¡kum f¢ jannati `adnin

and may He join me with you in the perpetual abode of Paradise

ٱلَّتِي اعَدَّهَا لَكُمْ وَلاِوْلِيَائِكُمْ

allat¢ a`addah¡ lakum wa li'awliy¡'ikum

that He has prepared for you and your loyalists.

إِنَّهُ خَيْرُ ٱلْغَافِرِينَ وَارْحَمَ ٱلرَّاحِمِينَ

innah£ khayru algh¡fir¢na wa ar¦amu alrr¡¦im¢na

Verily, He is the best of all those who may forgive and the most merciful of all those who show mercy.

اَللَّهُمَّ ابْلِغْ سَيِّدِي وَمَوْلاَيَ

all¡humma abligh sayyid¢ wa mawl¡ya

O Allah, (please) convey to my master and chief

تَحِيَّةً كَثِيرَةً وَسَلاَماً

ta¦iyyatan kath¢ratan wa sal¡man

abundant greetings and salutations

وَٱرْدُدْ عَلَيْنَا مِنْهُ ٱلسَّلاَمَ

wardud `alayn¡ minhu alssal¡ma

and convey to us his response to our greetings.

إِنَّكَ جَوَادٌ كَرِيمٌ

innaka jaw¡dun kar¢mun

You are verily All-magnanimous and All-generous.

وَصَلِّ عَلَيْهِ كُلَّمَا ذُكِرَ ٱلسَّلاَمُ

wa ¥alli `alayhi kullam¡ dhukira alssal¡mu

And bless him whenever blessing is mentioned

وَكُلَّمَا لَمْ يُذْكَرْ يَا رَبَّ ٱلْعَالَمِينَ

wa kullam¡ lam yudhkar y¡ rabba al`¡lam¢na

and whenever it is not mentioned, O Lord of the worlds!

Within the recommended acts on the `ªsh£r¡' Day, I have cited a form of ziy¡rah of Imam al-°usayn ('a). At the end of this section, I will mention another invocation of blessings upon the Immaculate Imams ('a), which comprises a brief invocation of blessings upon Imam al-°usayn ('a) exclusively. So, do not miss these invocations.

 

Fifteenth: Among the recommended acts in the shrine of Imam al-°usayn ('a) is to say the   prayer of the oppressed against the oppressor. In other words, one who has been exposed to wronging by an oppressor is advised to pray Almighty Allah with this   prayer in the holy shrine of Imam al-°usayn ('a). This   prayer, which has been recorded by Shaykh al-±£s¢ in his book of Mi¥b¡¦ al-Mutahajjid to be one of the recommended acts on Fridays, is as follows:

اَللَّهُمَّ إِنِّي اعْتَزُّ بِدِينِكَ

all¡humma inn¢ a`tazzu bid¢nika

O Allah, I obtain my dignity from following Your religion

وَاكْرُمُ بِهِدَايَتِكَ

wa akrumu bihid¡yatika

and I am honored because of You have guided me,

وَ… يُذِلُّنِي بِشَرِّهِ

wa…¡nun yudhillun¢ bisharrih¢

but [so-and-so] is humiliating me by his evil,

وَيُهِينُنِي بِاذِيَّتِهِ

wa yuh¢nun¢ bi'adhiyyatih¢

insulting me by harming me,

وَيُعِيبُنِي بِوَلاَءِ اوْلِيَائِكَ

wa yu`¢bun¢ biwal¡'i awliy¡'ika

imputing dishonor to me because I am loyal to Your Representatives,

وَيَبْهَتُنِي بِدَعْوَاهُ

wa yabhatun¢ bida`w¡hu

and charging me with false claims.

وَقَدْ جِئْتُ إِلَىٰ مَوْضِعِ ٱلدُّعَاءِ

wa qad ji'tu il¡ maw¤i`i alddu`¡'i

I have come to the center of supplication

وَضَمَانِكَ ٱلإِجَابَةَ

wa ¤am¡nika al-ij¡bata

and the guarantee of response.

اَللَّهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍٍ

all¡humma ¥alli `al¡ mu¦ammadin wa ¡li mu¦ammadin

O Allah, (please) send blessings upon Mu¦ammad and his Household

وَاعِدْنِي عَلَيْهِ ٱلسَّاعَةَ ٱلسَّاعَةَ

wa a`idn¢ `alayhi alss¡`ata alss¡`ata

and support me against him at this very hour! At this very hour!

You may then throw yourself on the grave and say,

مَوْلاَيَ إِمَامِي

mawl¡ya im¡m¢

O my master and leader,

مَظْلُومٌ ٱسْتَعْدَىٰ عَلَىٰ ظَالِمِهِ

ma¨l£mun ista`d¡ `al¡ ¨¡limih¢

(I have been) oppressed and (I am) seeking your support against him who has oppressed me.

ٱلنَّصْرَ ٱلنَّصْرَ

alnna¥ra alnna¥ra

Grant me support! Grant me support!

The last statement may be repeated as many times as one breath may take.

 

Sixteenth: Among the acts in the holy shrine of Imam al-°usayn (`a) is to say the following   prayer, which has been reported by Ibn Fahad in his book of `Uddat al-D¡`¢:

He who wants his request to be granted by Almighty Allah may stop at the side of Imam al-°usayn’s head and say the following words:

يَا ابَا عَبْدِ ٱللَّهِ

ab¡ `abdill¡hi

O Ab£-`Abdull¡h,

اشْهَدُ انَّكَ تَشْهَدُ مَقَامِي

ashhadu annaka tashhadu maq¡m¢

I bear witness that you can now see my situation

وَتَسْمَعُ كَلاَمِي

wa tasma`u kal¡m¢

and hear my words

وَانَّكَ حَيٌّ عِنْدَ رَبِّكَ تُرْزَقُ

wa annaka ¦ayyun `inda rabbika turzaqu

and that you are alive with Your Lord and you are receiving sustenance from Him.

فَٱسْالْ رَبَّكَ وَرَبِّي فِي قَضَاءِ حَوَائِجِي

fas'al rabbka wa rabb¢ f¢ qa¤¡'i ¦aw¡'ij¢

So (please) ask your and my Lord to grant me my requests.

He who says this supplication will have his requested granted by Almighty Allah, God willing.

 

Seventeenth: Among the other recommended acts in Imam al-°usayn’s holy shrine is to offer a two-unit prayer at the side of the head, reciting S£rah al-F¡ti¦ah and S£rah al-Ra¦m¡n in the first unit and S£rah al-F¡ti¦ah and S£rah al-Mulk (No. 76) in the second.

On the word of Sayyid Ibn ±¡w£s, one who offers this prayer will be granted the reward of having performed an admitted and acceptable ritual pilgrimage (¦ajj) with the Holy Prophet (¥) for twenty times.

 

Eighteenth: Istikh¡rah (i.e. asking Almighty Allah to make one choose for the best of two or more choices through a certain process when one fails to decide on a certain choice) is one of the most recommended acts to be done under the supreme dome of Imam al-°usayn’s holy shrine. According to `All¡mah al-Majlis¢ who quotes from the book of Qurb al-Isn¡d by al-°imyar¢, Imam al-¯¡diq ('a) is reported through an authentic chain of authority to have said, “If a servants repeats the process of Istikh¡rah one hundred times next to the side of the head of Imam al-°usayn (`a) and says:

الْحَمْدُ لِلَّهِ

al¦amdu lill¡hi

All praise be to Allah.

لاَ إِلٰهَ إِلاَّ ٱللَّهُ

il¡ha ill¡ all¡hu

There is no god save Allah.

سُبْحَانَ ٱللَّهِ

sub¦¡na all¡hi

All glory be to Allah.

and then praises Almighty Allah, professes that there is no god save Him, all glory belong to Him alone, all magnificence is His alone, commends Him by suitable statements, and then asks Him to choose the best for him one hundred times—if he does all that, Almighty Allah shall most certainly inspire him to choose the best of the two choices.”

According to another tradition, the process of Istikh¡rah is to repeat the following statement one hundred times:

اسْتَخِيرُ ٱللَّهَ بِرَحْمَتِهِ خِيَرَةً فِي عَافِيَةٍ

astakh¢ru all¡h bira¦matih¢ khiyaratan f¢ `¡fiyatin

I ask Allah to guide me to decide on the best choice that achieves me wellbeing, out of His mercy.

 

Nineteenth: The lofty and great Shaykh Abu’l-Q¡sim Ja`far ibn Qawlawayh al-Qumm¢, may Allah have mercy upon him, has reported Imam al-¯¡diq ('a) to have said, “When you visit Ab£-`Abdull¡h al-°usayn ('a), you should keep silent except for good wording. The recording angels of days and nights present themselves before the angels of Imam al-°usayn’s holy shrine to shake hands with them, but the angels of Imam al-°usayn’s shrine cannot respond to their greetings because they are too busy weeping for Imam al-°usayn to have a chance to respond to these angels. The angels of Imam al-°usayn’s shrine never stop weeping and wailing except at midday and at dawn. The recording angels therefore wait for these two times to come and talk to these angels and ask them about some matters related to the heavens. Thus, the angels of Imam al-°usayn’s shrine do not stop praying and weeping all the time between these two hours (of midday and dawn).”

Imam al-¯¡diq ('a) is also reported to have said, “Almighty Allah has appointed four thousand angels, with dusty hair and appearance like people of consolation ceremony, to weep around the tomb of al-°usayn (`a) from dawn to midday. After midday, they may ascend to the heavens to be substituted by the same number of other angels who weep from that time up to dawn.”

From this tradition and the like, which are numerous, we can understand that it is recommended to weep for Imam al-°usayn (`a) in his shrine.

Actually, to weep for Imam al-°usayn (`a) must be held one of the advisable acts at his holy shrine, which is the center of expressing grief for him by his adherents and loyalists.

According to the report of ¯afw¡n from Imam al-¯¡diq ('a), one will never find the taste of food and drink if one knows about the earnest imprecation of the angels to Almighty Allah to curse the killers of Imam `Al¢ Am¢r al-Mu'min¢n and Imam al-°usayn (`a), the wailings of jinn for them, and the weeping and grief of the angels who surround the holy tomb of Imam al-°usayn ('a).

`Abdull¡h ibn °amm¡d al-Ba¥r¢ (i.e. of Ba¥rah) has reported that Imam al-¯¡diq ('a) asked him, “I have been informed that some people from the outskirt of al-K£fah, others from other places, and women came to wail over Imam al-°usayn (`a). Some of them recite (divine texts), others recount (the misfortunes of his martyrdom), others wail (over him), and others compose elegies on him. Is this true?”

“Yes,” answered `Abdull¡h, “this is true. I myself have witnessed some of that.”

The Imam ('a) expressed, “All praise be to Allah Who has made some people visit, praise, and elegize us. He has also made some people criticize and find fault with these peoples for what they do. Verily, these are our enemies, be they our relatives or not.”

However, the following statement has been quoted from the aforesaid tradition:

“Every one who visits him weeps for him. Every one who could not visit him feels sad for him. Every one who could not witness him burns regretfully. Every one whose eyes fall on the grave of his son next to the side of his feet in a desert where there is neither relative nor close friend will definitely sympathize him. He was deprived of his right; the apostates supported each other against him until they slew him, violated his rights, exposed his body to the beasts, prevented him from tasting the water of the Euphrates, which even dogs can have, and violated the right and instructions of Allah’s Messenger about his household and him.”


 

Ibn Qawlawayh has also reported on the authority of al-°¡rith al-A`war that Imam `Al¢ Am¢r al-Mu'min¢n ('a) predicted the martyrdom of his son, saying,

“May my father and mother be ransoms for al-°usayn who will be martyred in an area at the back of al-K£fah. By Allah (I swear), I see coming that all species of the beasts of deserts will extend their necks on his grave to weep for him all the night up to morning. When this will take place, beware of alienating him (by refraining from visiting his tomb).”

Many other traditions have carried such predictions.

Twentieth: Sayyid Ibn ±¡w£s says that it is recommended for those who intend to leave the holy shrine of Imam al-°usayn (`a) after they have accomplished visiting his tomb to throw themselves on the tomb, kiss it, and say the following words:

اَلسَّلاَمُ عَلَيْكَ يَا مَوْلاَيَ

alssal¡mu `alayka y¡ mawl¡ya

Peace be upon you, O my master.

اَلسَّلاَمُ عَلَيْكَ يَا حُجَّةَ ٱللَّهِ

alssal¡mu `alayka y¡ ¦ujjata all¡hi

Peace be upon you, O Allah’s Argument (against His creatures).

اَلسَّلاَمُ عَلَيْكَ يَا صِفْوَةَ ٱللَّهِ

alssal¡mu `alayka y¡ ¥afwata all¡hi

Peace be upon you, O Allah’s choice.

اَلسَّلاَمُ عَلَيْكَ يَا خَالِصَةَ ٱللَّهِ

alssal¡mu `alayka y¡ kh¡li¥ata all¡hi

Peace be upon you, O Allah’s select.

اَلسَّلاَمُ عَلَيْكَ يَا قَتِيلَ ٱلظَّمَاءِ

alssal¡mu `alayka y¡ qat¢la al¨¨am¡'i

Peace be upon you, O victim of thirst.

اَلسَّلاَمُ عَلَيْكَ يَا غَرِيبَ ٱلْغُرَبَاءِ

alssal¡mu `alayka y¡ ghar¢ba alghurab¡'i

Peace be upon you, O strangest of all strangers.

اَلسَّلاَمُ عَلَيْكَ سَلاَمَ مُوَدِّع

alssal¡mu `alayka sal¡ma muwaddi`in

Peace be upon you; this is the greeting of one who has to bid farewell to you

لاََ سَئِمٍ وَلاَ قَالٍ

sa'imin wa l¡ q¡lin

although he is neither bored with you nor tired of you.

فَإِنْ امْضِ فَلاَ عَنْ مَلاَلَةٍ

fa'in am¤i fal¡ `an mal¡latin

If I leave (you), this is not because of weariness;

وَإِنْ اقِمْ فَلاَ عَنْ سُوءِ ظَنٍّ بِمَا وَعَدَ ٱللَّهُ ٱلصَّابِرِينَ

wa in uqim fal¡ `an s£'i ¨annin bim¡ wa`ada all¡hu al¥¥¡bir¢na

and if I reside, this is not because of mistrusting the promise that Allah has made for the serene ones.

لاََ جَعَلَهُ ٱللَّهُ آخِرَ ٱلْعَهْدِ مِنِّي لِزِيَارَتِكَ

ja`alah£ all¡hu ¡khira al`ahdi minn¢ liziy¡ratika

May Allah not decide this time of my visit to be the last.

وَرَزَقَنِيَ ٱللَّهُ ٱلْعَوْدَ إِلَىٰ مَشْهَدِكَ

wa razaqaniya all¡hu al`awda il¡ mashhadika

May He endue me with more chances to return to your shrine,

وَٱلْمَقَامَ بِفَنَائِكَ

walmaq¡ma bifin¡'ika

to reside in your courtyard,

وَٱلْقِيَامَ فِي حَرَمِكَ

walqiy¡ma f¢ ¦aramika

and to stay in your sanctuary.

وَإِيَّاهُ اسْالُ انْ يُسْعِدَنِي بِكُمْ

wa iyy¡hu as'alu an yus`idan¢ bikum

To Him do I pray to make me delightful with you

وَيَجْعَلَنِي مَعَكُمْ فِي ٱلدُّنْيَا وَٱلآخِرَةِ

wa yaj`alan¢ ma`akum f¢ aldduny¡ wal-¡khirati

and to include me with you in this world and in the Hereafter.


 

([1] A unit of length, usually reckoned as equal to between 5 and 5 1/2 kilometers.