ZIYARAT ETIQUETTES
First: It is required not to forget mentioning Almighty Allah’s Name (i.e. Basmalah; Bismil-lahir-rahmanir-rahim: In the Name of Allah, the All-beneficent, the All-merciful) at the moment of riding (or getting in transportation means).

Second: It is required to save one’s money in a secured place. It is narrated that saving of one’s money in a safe place indicates the traveler’s discernment.

Third:It is recommended for a traveler to help his companions and not to refrain from providing any assistance possible. By doing so, Almighty Allah will relieve him from seventy-three misfortunes, save him from grief and anguish in the worldly life, and relieve him from the supreme horror on the Resurrection Day.
In this respect, It is narrated that Imam Zayn al-`ªbidin (`a) used to travel with people who had not met him before and thus they do not know him so that he could serve them. This is because if they knew him, they would not let him serve them.
It is also narrated that the Noble Prophet Muhammad (s) was with a group of his companions on a journey. As they decided to slaughter a sheep as their food, one of them offered to slaughter it, another one offered to skin it, and a third one offered to cook it. The Holy Prophet (s) offered to gather wood. “We can do this; therefore, you do not have to do it, Allah’s Messenger!” they said. But the Holy Prophet (s) answered, “I know that you can do it. But it is unpleasant for me that I be different from you! Verily, Almighty Allah does not like a servant of Him being different from the others.”
Be it known to you that the most loathsome thing to do in journeys is to be lazy to do a job you are able to do; rather, you wait until the companions will do it on behalf of you.

Fourth: It is recommended to accompany a person of similar expenditure.

Fifth: When you want to drink water from a house you meet on your way, you must first mix it with an amount of water taken from the previous house by which you passed. It is also required that a traveler takes with him some of the soil of his hometown; and whenever he passes by a house, he should put an amount of that soil in the water served in this house and wait until the water becomes pure and then drink it.

Sixth: It is recommended to be polite and self-possessed during journeys.

Seventh: It is recommended to take along provisions, for it is honorable to take good provisions especially when one is on his way to Holy Makkah. However, it is makruh (not recommended) to take such good provisions like grilled meat and sweets, when one is on his way to visit the holy tomb of Imam al-Husayn (‘a). Concerning this topic, Ibn al-A`sam, a poet, composed the following: مِنْ شَرَفِ ٱلإِنْسانِ فِي ٱلاسْفَارِ

It is honorable for a man going on a journey تَطْيِيبُهُ ٱلزَّادَ مَعَ ٱلإِكْثارِ
To carry with him much and sweet food
وَلْيُحْسِنِ ٱلإِنْسَانُ فِي حالِ ٱلسَّفَرْ
One should behave morally during travel
اخْلاَقَهُ زِيَادَةً عَلَىٰ ٱلْحَضَرْ
More than being at his home
وَلْيَدْعُ عِنْدَ ٱلْوَضْعِ لِلْخِوَانِ
When he prepares food
مَنْ كانَ حَاضِراً مِنَ ٱلإِخْوَانِ
He should invite his companions
وَلْيُكْثِرِ ٱلْمَزْحَ مَعَ ٱلصَّحْبِ إِذَا
He should exchange jokes with his companions
لَمْ يُسْخِطِ ٱللَّهَ وَلَمْ يَجْلِبْ اذىٰ
If he does not violate Allah’s orders or injure others
مَنْ جَاءَ بَلْدَةً فَذَا ضَيْفٌ عَلَىٰ
One who visits a town is the guest
إِخْوَانِهِ فِيهَا إِلَىٰ انْ يَرْحَلاَ
Of his brethren until he leaves
يُبَرُّ لَيْلَتَيْنِ ثُمَّ لْيَاكُلِ
He is treated generously for two nights
مِنْ اكْلِ اهْلِ ٱلْبَيْتِ في ٱلْمُسْتَقْبِلِ
And then he may eat from their food

Eighth: The most important thing in journeys is to keep up performing the obligatory devotional acts, especially the ritual prayers, and maintain their qualities and terms. Obligatory prayers must be performed in their determined times without any delay or any violation of their parts and manners. Unfortunately, some pilgrims violate these obligatory performances when they perform them in late times, while they are riding, with dry ablution (tayammum), or while they are not ceremonially clean. In fact, such acts arise from their underestimating these obligatory undertakings.
Imam al-Sadiq (‘a) is reported to have said, “To perform one obligatory prayer is more preferable than undertaking twenty times of ritual hajj pilgrimage; and to undertake one hajj is more preferable than giving as alms a room full of gold.”

Finally, it is highly recommended not to neglect repeating the following doxology thirty times after each short-form (qasr) prayer:

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CHAPTER ONE ETIQUETTES OF ZIYARAH
The etiquettes of ziyarah (i.e. pilgrimage to the holy shrines) are many; :
First: It is recommended to bathe oneself before beginning the journey of ziyarah.

Second: It is advisable to avoid vain language, disputes, and heated discussions during journeys of ziyarah.

Third: It is recommended to do the bathing dedicated to the visiting of the Holy Imams’ shrines and to say the associated supplicatory prayers.

Fourth: It is required to be pure from ceremonial impurities.

Fifth: It is recommended to put on pure, clean, and new clothes, preferably white.

Six: At directing to a holy shrine, it is recommended to walk in short steps with tranquility and gravity, to be submissive, to incline one’s head, and to avoid looking upwards or to the sides.

Seventh: It is recommended to perfume oneself except when the holy shrine of Imam al-Husayn (‘a) is visited.

Eighth: While directing towards the holy shrine, it is advisable to utter statements of glorifying Almighty Allah, such as alhamdu-lillah (all praise be to Allah), subhanallah (All glory be to Allah), la-ilaha illallah (There is no god but Allah), , and to perfume one’s mouth with the endless scent of ‘allahumma salli `ala muhammadin wa ali muhammad (O Allah, send blessings upon Muhammad and the Household of Muhammad).’

Ninth: It is recommended to stop at the outer gate of the holy shrine and seek entrance permission (from the holy person buried in that shrine). It is also recommended to do one’s best to be at the utmost degree of deference and submission, to ponder over the greatness and eminence of the holy person buried in the visited shrine, to believe that this holy person can see, hear, and respond to the greetings of the visitor, as is confirmed by the forms of asking entrance permission (isti’dhan), to think deeply about his compassion and love for his followers in general and his visitors in particular, and to call in mind one’s corruption and disobedience to the Holy Infallibles (‘a) through breaking their orders and acting unjustly to them as well as to their adherents and followers.
In fact, such acts of disobedience cause harm to the Holy Infallibles (‘a) themselves. If a visitor thinks for a few minutes of these matters and ponders over his behavior in general, his feet will no more be able to go on walking, his heart will be fearful, and his eyes will shed tears. This is in fact the heart of the ziyarah etiquettes in general. Being in such case, it is necessary to call in mind the following poetic verses of al-Sakhawi:
قَالُوٱ غَداً نَاتِي دِيَارَ ٱلْحِمَىٰ
Said they, “Tomorrow, we shall enter their homeland,
وَيَنْزِلُ ٱلرَّكْبُ بِمَغْناهُمُ
And our caravan will settle near their houses
فَكُلُّ مَنْ كانَ مُطيعاً لَهُمْ
Hence, only he who has been obedient to them
اصْبَحَ مَسْرُوراً بِلُقْياهُمُ
Will be pleased to meet them.”
قُلْتُ فَلِي ذَنْبٌ فَما حيلَتي
Said I, “I have committed sins! What will I do?
بِايِّ وَجْه اتَلَقَّاهُمُ
And how will I behave in the face of them?”
قالُوٱ الَيْسَ ٱلْعَفْوُ مِنْ شَانِهِمْ
Said they, “Is it not that pardon is the habit of them? لاَ سِيَّمَا عَمَّنْ تَرَجَّاهُمُ
Especially for those who have put faith in them!”
فَجِئْتُهُم اسْعَىٰ إِلَىٰ بابِهِمْ
I thus hurried to their house door
ارْجُوهُمُ طَوْراً وَاخْشاهُمُ
Hoping and fearing them!( )
Quoting the book of `Uyun al-Mu`jizat, `Allamah al-Majlisi, in his book of Bihar al-Anwar, has mentioned the following precious narration:
`Ali ibn Yaqtin, the vizier of Harun the `Abbasid ruler, did not permit Ibrahim al-Jammal, a poor Shi`ite cameleer, to see the ruler just because the latter was poor. Hence, when `Ali ibn Yaqtin undertook the hajj that year, he visited Imam Musa ibn Ja`far (‘a) in al-Madinah, but the Imam did not allow him to enter. The next day, `Ali ibn Yaqtin could see the Imam (‘a), “My master, what was my sin due to which you did not allow me to visit you?” asked `Ali ibn Yaqtin. The Imam (‘a) answered, “I did not allow you to visit me because you had not allowed your brother, Ibrahim al-Jammal, to see the ruler. For that reason, Almighty Allah has decided that He would not accept your acts (of the ritual hajj) unless Ibrahim al-Jammal would forgive you.” `Ali ibn Yaqtin said, “Master, how can I contact Ibrahim at this time while I am in al-Madinah and he is in al-Kufah?” The Imam (‘a) instructed, “When night comes, you may walk to al-Baqi` alone and do not let any of your servants or companions know about you. There, you will find a saddled camel. You may ride on it and it will take you to al-Kufah.” As he did what he had been instructed, `Ali ibn Yaqtin found himself standing in front of Ibrahim al-Jammal’s house in a short time. As he knocked the door and introduced himself, Ibrahim al-Jammal said in surprise, “What is the vizier, `Ali ibn Yaqtin, doing at my doorstep?” “I am here for a great matter!” answered `Ali ibn Yaqtin and begged Ibrahim to let him in. When Ibrahim did, `Ali ibn Yaqtin said, “The Master (i.e. the Imam) has stipulated that you should forgive me lest he would not accept me.” Ibrahim said, “May Allah forgive you!” Insistently, `Ali ibn Yaqtin begged Ibrahim to step on his cheek, but Ibrahim refused to do so. When he insisted too much, Ibrahim did. “O Allah! Be the Witness!” repeated `Ali ibn Yaqtin. He then left, rode the camel, returned to al-Madinah at the same night, and stopped at the door of Imam Musa al-Kazim’s house. He rode off and knocked the door. He was thus allowed to see the Imam (‘a).
This narration demonstrates the significance of respecting one’s friends and brethren-in-faith.

Tenth: It is recommended to kiss the high threshold of the holy shrine. Shaykh al-Shahid says, “It is even more preferable to prostrate oneself at the threshold in the intention of thanking Almighty Allah for reaching such a sacred place.”

Eleventh: As is done when entering and leaving mosques, it is recommended to enter the holy shrine with the right foot and to leave it with the left.

Twelfth: It is recommended to stop as near as possible to the tomb that one can stick to it. In fact, it is illusive to believe that to stop far away from the tomb is a sort of politeness. Narrations have confirmed that one should lean to and kiss the tomb.

Thirteenth: It is advisable, when saying the ziyarah form, to turn the face towards the tomb and turn the back towards the kiblah direction. Seemingly, this etiquette is dedicated to the ziyarahs of the Holy Infallibles (‘a).
After saying the ziyarah form, it is recommended to put the right cheek on the tomb and pray Almighty Allah beseechingly, and, then, to put the left cheek on the tomb and pray Almighty Allah, in the name of the holy person buried in the tomb, to include him/her with the persons for whom the holy person buried in the tomb will intercede.
It is also recommended to pray Almighty Allah as insistently as possible and then move to the side of the head (of the holy entombed person), stand erect, face the kiblah direction, and pray Almighty Allah again.

Fourteenth: It is highly advisable to stand erect while uttering the ziyarah form except when one is too weak to stand up for a long time due to an ailment, such as backache, foot ache, and the like.

Fifteenth: Before beginning with the ziyarah, it is recommended to raise the voice with statements of allahu-akbar when the shrine is seen. In this respect, It is narrated that one who utters the following statement at the first sight of a holy shrine will be included with the Grand Pleasure of Almighty Allah:

Sixteenth: It is advisable to follow the instructions that are reported from the Holy Imams (‘a) concerning the etiquettes and forms of ritual ziyarahs. Thus, it is necessary to neglect the fabricated forms of ziyarah that have been invented by some unwise ordinary people in order to attract the attentions of the ignorant people.


Seventeenth: It is recommended to offer the Ziyarah Prayer (salat al-ziyarah) the least of which is two units. In this respect, Shaykh al-Shahid (i.e. the martyr) says, “As for those who visit the tomb of the Holy Prophet (s), they may offer salat al-ziyarah in the Rawdah. And those who visit the tombs of the Holy Imams (‘a) may offer it near the head of the tomb. It is however ok to offer it at the courtyard of the shrine.”
`Allamah al-Majlisi says, “In my conception, as for salat al-ziyarah, as well as the other prayers performed in the holy shrines, it is preferable to offer them behind the tomb or to the side of the head.”
In his book of al-Durrah, `Allamah Bahr al-`Ulum has composed the following:
وَمِنْ حَدِيثِ كَرْبَلاَ وَٱلْكَعْبَةْ
Comparing Karbala' to the Holy Ka`bah
لِكَرْبَلاَ بَانَ عُلُوُّ ٱلرُّتْبَةْ
Karbala', in Hadith, is superior
وَغَيْرُهَا مِنْ سَائِرِ ٱلْمَشَاهِدِ
Similar are the other shrines,
امْثَالُهَا بِٱلنَّقْلِ ذِي ٱلشَّوَاهِدِ
according to narrations
وَرَاعِ فِيهِنَّ ٱقْتِرَابَ ٱلرَّمْسِ
At these shrines, try to come near the tomb
وَآثِرِ ٱلصَّلاَةَ عِنْدَ ٱلرَّاسِ
And to offer prayers at the side of the head
وَصَلِّ خَلْفَ ٱلْقَبْرِ فَٱلصَّحِيحُ
Offer the prayer behind the tomb, too
كَغَيْرِهِ فِي نَدْبِهَا صَرِيحُ
Authentic reports have confirmed so
وَٱلْفَرْقُ بَيْنَ هٰذِهِ ٱلْقُبُورِ
The difference between these tombs
وَغَيْرِها كَٱلنُّورِ فَوْقَ ٱلطُّورِ
3 Is like the light on a mountain peak
فَٱلسَّعْيُ لِلصَّلاةِ عِنْدَها نُدِبْ
Offering prayers at these tombs is recommended
وَقُرْبُهَا بَلِ ٱللُّصُوقُ قَدْ طُلِبْ
To come near them and to stick to them is required

Eighteenth: If there is no particular form of salat al-ziyarah, it is recommended to recite Surah Yasin in the first unit and Surah al-Rahman in the second. It is also recommended to beseech Almighty Allah after these prayers for the worldly welfare as well as success on the Resurrection Day. It is also recommended to pray for all people generally in order that his prayers will be more acceptable.

Nineteenth: Shaykh al-Shahid says, “If one enters a shrine and finds that a congregational prayer is held, the prayer must be offered before doing the ziyarah rites. The same thing must be done if one enters a shrine at the time of an obligatory prayer. Because the ziyarah is the purpose, one may do the ziyarah rites on other conditions. When a congregational prayer is held while one is doing the ziyarah rites, it is recommended to cut off the rites and join the congregational prayer. It is thus discommended to ignore the congregational prayers.

Twentieth: In the word of Shaykh al-Shahid, to recite a portion of the Holy Qur'an in the shrines and to dedicate the recitation to the soul of the holy person buried in that shrine is one of the etiquettes of ziyarah. Of course, this act brings about rewards to the za'ir and shows honoring of the holy person buried in the shrine.

Twenty-First: It is advisable to refrain from nonsensical and meaningless speech in the holy shrines and to avoid discussing this-worldly affairs. Of course, nonsense and offensive speech are discommended everywhere and at all times. Such language stops sustenance and results in hardheartedness, especially in such pure places and under such superior domes about whose superiority and highness, Almighty Allah has said, “In houses which Allah has permitted to be exalted and that His name may be remembered in them; there glorify Him therein in the mornings and the evenings. 24/36”

Twenty-Second: As I have confirmed in my book of hadiyyat al-za'ir, it is recommended not to raise one’s voice with the recitals of the ziyarah formulas.

Twenty-Third: At leaving, it is recommended to bid farewell to the Imam (‘a) through reciting the formulas dedicated to so (wada`) or any similar formulas.

Twenty-Fourth: It is advisable to declare repentance, implore Almighty Allah for forgiveness, and pray Him to make the deeds and words after the Ziyarah better than one’s deeds and words before it.

Twenty-Fifth: It is recommended to give some money to the custodians of the holy shrines. As a matter of fact, the custodians of the holy shrines must be virtuous, righteous, religious, and honorable. They are required to respect the zuwwar (pl. za'ir) and to stand their behaviors. They must not wreak their wrath upon those zuwwar or shout at them. Instead, they must settle all the needs of the zuwwar and guide the strangers if they are lost. In general, the custodians are required to act as servants, to arrange and guard the holy shrine, to watch over the zuwwar, and to do whatever necessary.

Twenty-Sixth: It is also recommended to give some money to the neighbors of the holy shrines—the poor, the needy, and the modest, especially the Sayyids (i.e. descendants of the Holy Prophet) and the students of religious sciences who accepted to live in poverty, alienation, and neediness for the sake of glorifying the rites of Almighty Allah. Hence, those are the worthiest of receiving charity and custody.

Twenty-Seventh: Shaykh al-Shahid says, “Among the etiquettes of ziyarah is to hurry in leaving the holy shrine when the ziyarah is accomplished, so that the sanctity of the shrine will be preserved and eagerness to repeat ziyarah will be aroused.”
He further says, “When they perform ziyarah, women must isolate themselves from men. Preferably, women may perform ziyarah at night. They may also disguise themselves by putting ordinary clothes rather than precious, so that they will not be recognized. They may also try to hide and veil themselves. However, it is legal, yet discommended, for women to perform ziyarah amongst men.”
In this respect, Imam Ja`far al-Sadiq (‘a) has reported Imam `Ali Amir al-Mu'minin (`a) as saying to the people of Iraq, “I have been informed that your women are meeting men on the public ways. Are you not ashamed? Curse of Allah be upon him who is not jealous.”
In man-la-yahduruhu’l-faqih, it is mentioned that al-Asbagh ibn Nubatah reported Imam `Ali Amir al-Mu'minin (`a) as saying, “In the last of time, which is actually the worst of ages, when the Hour (of Resurrection) comes near, there will appear women—unveiling themselves, exposing themselves, adorning themselves, being out of the religion, entering in seditious matters, inclining to lusts, hurrying to their pleasures, and violating the inviolable things; therefore, they will abide in Hellfire forever.”

Twenty-Eighth: When the area around the holy tombs is overcrowded, those who are nearest to the holy tombs are required to hurry up and end their ziyarah so as to give others the opportunity to come near the holy tomb and win the honor of approaching these holy tombs.
Finally, it is worth mentioning that the ziyarah of the holy shrine of Imam al-Husayn (‘a) enjoys particular etiquettes to is referred in the Karbala shrine ziarat section

ETIQUETTES OF TRAVEL
Before beginning a journey, you are required to bathe yourself, gather your family members, offer a two unit prayer, pray Almighty Allah for your good, praise and thank Him, invoke His blessings upon the Holy Prophet and his Household, and say the following:

















You may then bid your family members farewell and stand up. At the door of your house, you may say the Tasbih al-Zahra' and recite Surah al-Fatihah and Ayat al-Kursi in front of you, on your right side, and on your left side. You may then say this supplicatory prayer:









You may then recite Surah al-Tawhid eleven times, Surah al-Qadr, Ayah al-Kursi, Surah al-Falaq, and Surah al-Nas, and then pass your hand over your entire body, give alms as much as possible, and say the following:





DATES TIMES FOR TRAVEL AND GIVING ALMS
When you decide to go on a journey, you are advised to observe fasting on Wednesday, Thursday, and Friday, and to begin your journey on Saturday, Tuesday, or Thursday. Avoid traveling on Mondays, Wednesdays, and before noon on Fridays.
Also, avoid traveling on the third, fifth, thirteenth, sixteenth,([1]) twenty-first, twenty-fourth, and twenty-fifth of each month.
Avoid traveling when the moon wanes and when it is in Scorpion.

GIVING SADQA When one has to travel on such days and conditions, it is necessary to say the prayers of travel and to give alms.
It is narrated that one of the companions of Imam al-Baqir (‘a) visited him to bid him farewell, for he would go on a journey. Advising him, the Imam (‘a) said, “When he would travel for settling his affairs, my father, `Ali ibn al-Husayn (‘a), used to buy his safety from Almighty Allah with any possible amount of alms. He used to give alms when he put his leg on the stirrup of his riding animal. When he returned from a journey peacefully, he would praise and thank Almighty Allah by means of giving alms.” Unfortunately, the man violated the advice of Imam al-Baqir (‘a); therefore, he died during the journey. When he was informed about this, Imam al-Baqir (‘a) said, “Had he accepted the advice, he would have been saved.”

([2]) The completion of this supplicatory prayer, as is quoted from Mustadrak al-Wasa'il by al-Mirza al-Nuri 8:131, is as follows:

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You may also take with you an almond stick. The Holy Prophet (s) is reported to have said: Whoever goes on a journey, takes with him an almond stick, and recites the following verses, Almighty Allah will secure him from all beasts, all thieves, and all diseases until he returns home. He will be also accompanied by seventy-seven successive angels asking Almighty Allah to forgive him. These verses are 28:22 to 28;28

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It is also recommended that you, at journeys, put a turban and roll it to the lower jaw so as to escape stealth, drowning, and burning.
You may also take an amount of the soil of Imam al-Husayn’s tomb (turbat al-husayn) with you, saying:

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RINGS AND STONES
You may also take with you rings whose stones are made of agate and turquoise. It is more preferable to take with you a ring whose stone is made of yellow agate with the following inscription on one side:

لاَ قُوّةَ إِلاَّ بِٱللَّهِ la quwwata illa billahi There is no strength save in Allah! اسْتَغْفِرُ ٱللَّهَ astaghfiru allaha I implore Allah’s forgiveness.
And on the other side, the following is inscribed: Muhammad and `Ali muhammadun wa `aliyyun مُحَمَّدٌ وَعَلِيٌّ
In his book entitled Aman al-Akhtar, Sayyid Ibn Tawus mentions that Abu-Muhammad Qasim ibn `Ala' has reported al-Safi, Imam `Ali al-Hadi’s servant, as having told the following:
When I asked him to permit me to go on a journey to Tus (currently Mashhad), Imam al-Hadi (‘a) advised me, saying, “You may take with you a ring whose stone is made of yellow agate with the following inscription on one side, ‘ma sha’allahu la quwwata illa billah’ and on the other side, the following is inscribed, ‘muhamadun wa ‘aliy.’ This (ring) secures from robbery, procures safety, and safeguards one’s religion.” When I left the Imam (‘a), I made a ring with the very specifications advised by the Imam (‘a) and carried it with me. I then returned to him, bid him farewell, and left. A few steps forward, the Imam (‘a) ordered me to return to him. When I did, he said to me, “Safi, you may take with you another ring whose stone is made of turquoise. On your way, and specifically between Nayshabur and Tus, a lion will prevent your caravan from proceeding. You may then face the lion, show it the ring, and say, ‘My master orders you to step aside.’” The Imam (‘a) then added, “The turquoise ring must carry the following inscription on one side, Allah is the King. اَللَّهُ ٱلْمَلِكُ
And on the other side of the ring, the following should be inscribed: Kingdom is Allah’s; the One and All-omnipotent.
اَلْمُلْكُ لِلَّهِ ٱلْوَاحِدِ ٱلْقَهَّارِ These are the specifications of the ring that Imam `Ali (‘a) used to put. Before caliphate, Imam `Ali (‘a) inscribed the following on his ring, ‘almulku-lillah’, and when he became the caliph, he inscribed the following on it, ‘almulku lillahil-wahidil-qahhar’. This ring secures against beasts and achieves victory in wars.”
Al-Safi reported: I swear by Allah, I met the same thing that the Imam (‘a) had told me. I thus did the very thing that he had advised me to do. When I returned home, I told the Imam (‘a) about what had happened during my journey.
“There is only one thing that you have not told me about it,” said the Imam (‘a), “If you wish, I can tell you about it.”
I answered, “Yes, my master! Please, tell me about it perchance I had forgotten it.”
The Imam (‘a) said, “One night, while you were sleeping in Tus, a group of jinn attended there for visiting the tomb of Imam al-Rida (‘a). When they saw the stone of your ring in your hand, they pulled it out of your hand, took it to one of them who was ailing, washed the ring with water, and gave that water to the ailing jinni so as to drink from it. He therefore was healed. They then returned the ring to your hand, but instead of putting it in your right hand, they put it in your left. When you woke up, you were astonished because you could not find a reason. Further, you found near the place of your head a piece of corundum and you carried it with you. It is now with you, is it not? You may take it to the market because you will sell it with eighty dinars. It is a present from those jinn to you” I, al-Safi, took that piece of corundum to the market and sold it with eighty dinars, exactly as my master had predicted.

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Imam al-Sadiq (‘a) is reported as saying: If one recites Ayah al-Kursi every night during journey, he, as well as whatever is with him, will be in safety. One may add the following prayer:

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Imam Zayn al-`ªbidin (‘a) is reported to have said: When I say the following words, I do not care even if both men and jinn help each other against me:

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Dua Aliya Mazameen 2 Rakat Salat- S Hamd n Sura Yasin in First and S Hamd and Sura Rahman in second ( except Najaf reverse order)

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Farewell Ziarats

Farewell /wida ziarat from sahifa Radhvia

Chapter 29 -Eight Ziyaaraat from Ziyaarat-e-Widaa (Farewell recitation)
at the time of departing from the holy shrine.[1]

Mohaddis Qummi (r.a.) says: You must know that the condition of the heart of the pilgrim becomes melancholic at the time of departing from the holy shrine whereas he/she has a pleasant mood while entering the holy shrine. They have different classes according to their love and affection with these holy personalities (a.s.). If his claim of love is true the minimum class is said to be that the existence of Holy Imam (a.s.) should be precious to him over his family, wealth and whatever is in his possession to which he is attached with.

So at the time of his departure, if he is in a state, that he is departing from his most precious and favorite thing, the tear will start flowing from his eyes and his feet would be trembling and his heart would be melancholic. So he should thank the Almighty Allah for giving such a great blessing. And if he is not in such a condition he is not genuine in his claim.[2]

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Ziarat ->> 1 |2 | 3 4 | 5 | 6 | 7 |8

(1) Farewell Ziyaarat to be Recited after Ziyaarat-e-Ameenullah
The author says: I have seen in the book Al-Iqbaal and the book Sahifa al-Saadeqiyyah written by late Sayed ibn Taaoos (r.a.) and in two manuscripts in which a farewell ziyaarat to be recited after ziyaarat-e-Ameenullah, narrated by Imam Jafar al-Sadiq (a.s.) has been mentioned.
Jaabir says: When I informed Imam Jafar al-Sadiq (a.s.) about the ziyaarat of Ameenullah as narrated by Imam Muhammad Baqir (a.s.), he (a.s.) said:
Whenever you decide to depart from the shrine of the Holy Imams (a.s.) then add in it this supplication after Ziyaarat-e-Ameenullah:

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(2) Second Farewell Ziyaarat
When you decide to depart from the holy shrine, recite the following:

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(3) Third Farewell Ziyaarat
Allama Majlisi (r.a.) writes in Behaar al-Anwaar:
Whenever you decide to depart from the shrine of any of the holy Imams (a.s.) then say:

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(4) Fourth Farewell Ziyaarat
This ziyaarat of farewell to the Imams (a.s.) is also narrated by Allama Majlisi (r.a.) in Behaar al-Anwaar:

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(5) Fifth Farewell Ziyaarat
Allama Majlisi (r.a.) writes in Behaar al-Anwaar:
Recite farewell ziyaarat which has been narrated by Imam Jafar al-Sadiq (a.s.) which he (a.s.) had recited while departing from the Holy Prophet (s.a.w.a.). He (a.s.) said:

You may add the following words:

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(6) Sixth Farewell Ziyaarat
It has been narrated in the book al-Mazaar al-Kabeer that whenever you decide to depart say:
























THEN take the names of Imams















Dont turn the face till the holy shrine is seen while you are going out of it.[8] This farewell ziyaarat has been mentioned in the chapter of ziyaarat of Imam Reza (a.s.) by some senior scholars but in fact this is not specifically for him.

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(7) Seventh Farewell Ziyaarat
Late Kafami says: While departing from (the shrine of) infallible Imams (a.s.) say:

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(8) Eight Farewell Ziyaarat
While departing (from the holy shrine) say:









Then implore (Almighty Allah) for your legitimate desires which surely will be fulfilled if Allah the High wills.[10]
The author says: Late Sayed Ibn Taaoos (r.a.) has written too much about the farewell of Ramazan al-Mubarak, some of which may be stated hereunder. He says:
You claim that in some of those farewell the departing of the month of Ramazan has made you sorrowful because you could not be benefitted fully from its blessings. So it is expected from you to be truthful in your claim, you should be truthful in your claim, your face should look melancholic and there should be no sign of falsehood and looseness of character in your conversation during the last days.
It is there in the duties of the Shias rather in the nation of the Holy Prophet (s.a.w.a.) that they should be fearful of the Almighty Allah and they should be mournful for the delayed reappearance of Hazrat Imam Mahdi (a.t.f.s.) which was predicted by his honorable forefather the Holy Prophet (s.a.w.a.) and we could have achieved the blessings through his medium if he (a.s.) would have existed amongst us. There is a couplet in this regard: I am searching with my eyes in every corner of the city but I am unable to see the face of my friend whose face I wanted to see.
In fact the occultation of Imam Mahdi (a.t.f.s.) is more severe upon the religious persons than the deprevation of the month of Ramazan.
This disappearance from a kind father or a helping brother or an obedient son must be the cause of anguish and distraction and which could be disheartening.
Although there is no comparison in their existence and the existence of Hazrat Imam Mahdi (a.t.f.s.) because he (a.t.f.s.) is the successor of the Holy Prophet (s.a.w.a.) and is the Imam of Hazrat Eesaa (a.s.) in the salaat and sovereignty. And he (a.t.f.s.) is the dispenser of disturbances and tribulations and the rectifier of the matters of all the persons living under the sky.[11] Chapter 30
[1] All the ziyaarats mentioned in this chapter are comprehensive and farewell ziyaarats which can be recited while departing from all the infallible Imams (a.s.). Some farewell ziyaarats, which were specified only for Imam Reza (a.s.) have been mentioned in chapter twenty-six and one ziyaarat of farewell, narrated by Imam Reza (a.s.) would be described in the last chapter of the book.
[2] Hadiyyah al-Zaaereen Wa Behjah al-Naazereen, p. 409
[3] Iqbaal al-Aamaal, p. 787; al-Saheefah al-Saadeqiyyah, p. 29; Ketaab Fee al-Ziyaaraat Wa al-Adiyyah (Manuscript), p. 15
[4] Oyoon Akhbaar al-Reza (a.s.), vol. 2, p. 275; al-Mazaar al-Kabeer, p. 535; Behaar al-Anwaar, vol. 102, p. 133
[5] Behaar al-Anwaar, vol. 102, p. 157
[6] Behaar al-Anwaar, vol. 102, p. 204
[7] Behaar al-Anwaar, vol. 102, p. 50; al-Balad al-Ameen, p. 400
[8] Al-Mazaar al-Kabeer, p. 653; Behaar al-Anwaar, vol. 102, p. 48; Rawzah al-Azkaar (Manuscript), p. 74; Ketaab Fee al-Ziyaaraat Wa al-Adiyyah (Manuscript), p. 79
[9] Ibid.
[10] Behaar al-Anwaar, vol. 102, p. 207
[11] Iqbaal al-Aamaal, p. 559

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