ETIQUETTES OF TRAVEL | Ettquettes of Ziarat IZN DUKHOOL(permission ) Pdf this pg

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Etiquettes of Travel

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. When one has to travel on such days and conditions, it is necessary to say the supplicatory prayers of travel and to give alms. It is narrated that one of the companions of Imam al-B¡qir (‘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, `Al¢ ibn al-°usayn (‘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-B¡qir (‘a); therefore, he died during the journey. When he was informed about this, Imam al-B¡qir (‘a) said, “Had he accepted the advice, he would have been saved.”

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:

اَللَّهُمَّ إِنِّي اسْتَوْدِعُكَ ٱلْيَوْمَ نَفْسِي

all¡humma inn¢ astawdi`uka alyawma nafs¢

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

وَاهْلِي وَمَالِي وَوُلْدِي

wa ahl¢ wa m¡l¢ wa wuld¢

my family members, my property, my sons,

وَمَنْ كَانَ مِنِّي بِسَبِيلٍ

wa man k¡na minn¢ bisab¢lin

and every one who is under my custody—

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 surround us with Your care.

اَللَّهُمَّ ٱجْعَلْنَا فِي رَحْمَتِكَ

all¡humma ij`aln¡ f¢ ra¦matika

O Allah, (please do) include us with Your mercy

وَلاَ تَسْلُبْنَا فَضْلَكَ

wa l¡ taslubn¡ fa¤laka

and do not divest us of Your favors,

إِنَّا إِلَيْكَ رَاغِبُونَ

inn¡ ilayka r¡ghib£na

for we do desire for You.

اَللَّهُمَّ إِنَّا نَعُوذُ بِكَ مِنْ وَعْثَاءِ ٱلسَّفَرِ

all¡humma inn¡ na`£dhu bika min wa`th¡'i alssafari

O Allah, we do seek Your safeguard against troubles of traveling,

وَكَآبَةِ ٱلْمُنْقَلَبِ

wa ka'¡bati almunqalabi

disappointing objectives,

وَسُوءِ ٱلْمَنْظَرِ فِي ٱلاهْلِ وَٱلْمَالِ وَٱلْوَلَدِ

wa s£'i alman¨ari f¢ al-ahli walm¡li walwaladi

and bad result in my family members, property, and sons

فِي ٱلدُّنْيَا وَٱلآخِرَةِ

f¢ aldduny¡ wal-¡khirati

in this world as well as the world to come.

اَللَّهُمَّ إِنِّي اتَوَجَّهُ إِلَيْكَ هٰذَا ٱلتَّوَجُّهَ

all¡humma inn¢ atawajjah£ ilayka h¡dh¡ alttawajjuha

O Allah, I am turning my face towards You in this way

طَلَباً لِمَرْضَاتِكَ وَتَقَرُّباً إِلَيْكَ

§alaban limar¤¡tika wa taqarruban ilayka

seeking Your pleasure and seeking nearness to You.

اَللَّهُمَّ فَبَلِّغْنِي مَا اؤَمِّلُهُ وَارْجُوهُ

all¡humma faballighn¢ m¡ u'ammiluh£ wa arj£hu

O Allah, (please) help me achieve my aim and attain my hope

فِيكَ وَفِي اوْلِيَائِكَ

f¢ka wa f¢ awliy¡'ika

in You and in Your Saints.

يَا ارْحَمَ ٱلرَّاحِمِينَ

ar¦ama alrr¡¦im¢na

O most Merciful of all those who show mercy!

You may then bid your family members farewell and stand up. At the door of your house, you may say the (famous) Tasb¢¦ al-Zahr¡' litany and recite S£rah al-F¡ti¦ah and ªyah al-Kurs¢ in front of you, on your right side, and on your left side. You may then say this  prayer:

اَللَّهُمَّ إِلَيْكَ وَجَّهْتُ وَجْهِي

all¡humma ilayka wajjahtu wajh¢

O Allah, to You am I turning my face

وَعَلَيْكَ خَلَّفْتُ اهْلِي وَمَالِي وَمَا خَوَّلْتَنِي

wa `alayka khallaftu ahl¢ wa m¡l¢ wa m¡ khawwaltan¢

and with You do I keep my family members, my property, and everything with which You have allowed me to behave.

وَقَدْ وَثِقْتُ بِكَ فَلاَ تُخَيِّبْنِي

wa qad wathiqtu bika fal¡ tukhayyibn¢

I have trusted in You; so, do not disappoint me.

يَا مَنْ لاََ يُخَيِّبُ مَنْ ارَادَهُ

man l¡ yukhayyibu man ar¡dah£

O He Who saves those who trust in Him from disappointment

وَلاَ يُضَيِّعُ مَنْ حَفِظَهُ

wa l¡ yu¤ayyi`u man ¦afi¨ah£

and does not give up those whom He safeguards.

اَللَّهُمَّ صَلِّ عَلَىٰ مُحَمَّدٍ وَآلِهِ

all¡humma ¥alli `al¡ mu¦ammadin wa ¡lih¢

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

وَٱحْفَظْنِي فِيمَا غِبْتُ عَنْهُ

wa¦fa¨n¢ f¢m¡ ghibtu `anhu

watch over all that from which I am absent,

وَلاَ تَكِلْنِي إِلَىٰ نَفْسِي

wa l¡ takiln¢ il¡ nafs¢

and do not refer my affairs to myself,

يَا ارْحَمَ ٱلرَّاحِمِينَ

ar¦ama alrr¡¦im¢na

O most Merciful of all those who show mercy.([2])

You may then recite S£rah al-Taw¦¢d eleven times, S£rah al-Qadr, ªyah al-Kurs¢, S£rah al-Falaq, and S£rah al-N¡s, and then pass your hand over your entire body, give alms as much as possible, and say the following:

اَللَّهُمَّ إِنِّي ٱِشْتَرَيْتُ بِهٰذِهِ ٱلصَّدَقَةِ سَلاَمَتِي

all¡humma inn¢ ishtaraytu bih¡dhih¢ al¥¥adaqati sal¡mat¢

O Allah, I am purchasing, with this alms, my safety

وَسَلاَمَةَ سَفَرِي وَمَا مَعِي

wa sal¡mata safar¢ wa m¡ ma`¢

and the safety of my journey and my possessions.

اَللَّهُمَّ ٱحْفَظْنِي وَٱحْفَظْ مَا مَعِيَ

all¡humma i¦fa¨n¢ wa¦fa¨ m¡ ma`iya

O Allah, (please do) safeguard me and whatever is with me,

وَسَلِّمْنِي وَسَلِّمْ مَا مَعِيَ

wa sallimn¢ wa sallim m¡ ma`iya

save me and whatever is with me,

وَبَلِّغْني وَبَلِّغْ مَا مَعِيَ

wa ballighn¢ wa balligh m¡ ma`iya

and observe me and whatever is with me

بِبَلاَغِكَ ٱلْحَسَنِ ٱلْجَميلِ

bibal¡ghika al¦asani aljam¢li

with Your excellent, pleasant care.

You may also take with you an almond stick. The Holy Prophet (¥) 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 asfollows:

 

wa lamm¡ tawajjaha tilq¡'a madyana

And when he turned his face toward Midian,

q¡la `as¡ rabb¢ an yahdiyan¢ saw¡'a alssab¢li

he said, “Peradventure, my Lord will guide me in the right road.”

wa lamm¡ warada m¡'a madyana

And when he came unto the water of Midian,

wajada `alayhi ummatan mina alnn¡si yasq£na

he found there a whole tribe of men, watering.

wa wajada min d£nihim imra'atayni tadh£d¡ni

And he found apart from them two women keeping back their flocks.

q¡la m¡ kha§bukum¡

He said, “What ails you?”

q¡lat¡ l¡ nasq¢ ¦att¡ yu¥dira alrri`¡'u

The two said, “We cannot give our flocks to drink until the shepherds return from the water;

wa ab£n¡ shaykhun kab¢run

and our father is a very old man.”

fasaq¡ lahum¡

So, he watered their flock for them.

thumma tawall¡ il¡ al¨¨illi

Then he turned aside into the shade,

faq¡la rabbi inn¢ lim¡ anzalta ilayya min khayrin faq¢run

and said, “My Lord! I am needy of whatever good You send for me.”

faj¡'at-hu i¦d¡hum¡ tamsh¢ `al¡ isti¦y¡'in

Then, there came unto him one of the two women, walking shyly.

q¡lat inna ab¢ yad`£ka liyajziyaka ajra m¡ saqayta lan¡

She said, “Lo! My father bids you that he may reward you with a payment for that you did water (the flock) for us.”

falamm¡ j¡'ah£ wa qa¥¥a `alayhi alqa¥a¥a q¡la l¡ takhaf

Then, when he came unto him and told him the whole story, he said, “Fear not!

najawta mina alqawmi al¨¨¡lim¢na

You have escaped from the wrongdoing folk.”

q¡lat i¦d¡hum¡ y¡ abati ista'jirhu

One of the two women said, “O my father! Hire him!

inna khayra man ista'jarta alqawiyyu al'am¢nu

For the best man that you can hire is the strong, the trustworthy.”

q¡la inn¢ ur¢du an unki¦aka i¦d¡ ibnatayya h¡tayni

He said, “Lo! I fain would marry you to one of these two daughters of mine

`al¡ an ta'juran¢ tham¡niya ¦ijajin

on condition that you hire yourself to me for the term of eight years.

fa'in atmamta `ashr¡n famin `indika

Then if you complete ten, it will be of your own accord,

wa m¡ ur¢du an ashuqqa `alayka

for I would not make it hard for you.

satajidun¢ in sh¡'a all¡hu min al¥¥¡li¦¢na

Allah willing, you will find me of the righteous.”

q¡la dh¡lika bayn¢ wa baynaka

He said, “That is settled between you and me.

ayyam¡ al'ajalayni qa¤aytu fal¡ `udw¡na `alayya

Whichever of the two terms I fulfill, there will be no injustice to me,

wa all¡hu `al¡ m¡ naq£lu wak¢lun

and Allah is Surety over what we say.”

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-°usayn’s tomb (turbat al-¦usayn) with you, saying:

اَللَّهُمَّ هٰذِهِ طِينَةُ قَبْرِ ٱلْحُسَيْنِ عَلَيْهِ ٱلسَّلاَمُ

all¡humma h¡dhih¢ §¢natu qabri al¦usayni `alayhi alssal¡mu

O Allah, this soil from the tomb of al-°usayn, peace be upon him,

وَلِيِّكَ وَٱبْنِ وَلِيِّكَ

waliyyika wabni waliyyika

Your saint and the son of Your saint,

إِتَّخَذْتُهَا حِرْزاً لِمَا اخَافُ وَمَا لاََ اخَافُ

ittakhadhtuh¡ ¦irzan lim¡ akh¡fu wa m¡ akh¡fu

I have taken with me as refuge against whatever I fear and whatever I do not fear.

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:

مَا شَاءَ ٱللَّهُ

sh¡'a all¡hu

Only what Allah wills will come to pass!

لاَ قُوّةَ إِلاَّ بِٱللَّهِ

quwwata ill¡ bill¡hi

There is no strength save in Allah!

اسْتَغْفِرُ ٱللَّهَ

astaghfiru all¡ha

I implore Allah’s forgiveness.

And on the other side, the following is inscribed:

Mu¦ammad and `Al¢

mu¦ammadun wa `aliyyun

مُحَمَّدٌ وَعَلِيٌّ

In his book entitled Am¡n al-Akh§¡r, Sayyid Ibn ±¡w£s mentions that Ab£-Mu¦ammad Q¡sim ibn `Al¡' has reported al-¯¡f¢, Imam `Al¢ al-H¡d¢’s servant, as having told the following:

When I asked him to permit me to go on a journey to ±£s (currently Mashhad), Imam al-H¡d¢ (‘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, ‘m¡ sh¡’all¡hu l¡ quwwata ill¡ bill¡h’ and on the other side, the following is inscribed, ‘mu¦amadun 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, “¯¡f¢, you may take with you another ring whose stone is made of turquoise. On your way, and specifically between Naysh¡b£r and ±£s, 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.

all¡hu almaliku

اَللَّهُ ٱلْمَلِكُ

And on the other side of the ring, the following should be inscribed:

Kingdom is Allah’s; the One and All-omnipotent.

almulku lill¡hi alw¡¦idi alqahh¡ri

اَلْمُلْكُ لِلَّهِ ٱلْوَاحِدِ ٱلْقَهَّارِ

These are the specifications of the ring that Imam `Al¢ (‘a) used to put. Before caliphate, Imam `Al¢ (‘a) inscribed the following on his ring, ‘almulku-lill¡h’, and when he became the caliph, he inscribed the following on it, ‘almulku lill¡hil-w¡¦idil-qahh¡r’. This ring secures against beasts and achieves victory in wars.”

Al-¯¡f¢ 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 ±£s, a group of jinn attended there for visiting the tomb of Imam al-Ri¤¡ (‘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 d¢n¡rs. It is a present from those jinn to you” I, al-¯¡f¢, took that piece of corundum to the market and sold it with eighty d¢n¡rs, exactly as my master had predicted.

Imam al-¯¡diq (‘a) is reported as saying: If one recites ªyah al-Kurs¢ every night during journey, he, as well as whatever is with him, will be in safety. One may add the following supplicatory prayer:

اَللَّهُمَّ ٱجْعَلْ مَسِيرِي عِبَراً

all¡humma ij`al mas¢r¢ `ibaran

O Allah, (please do) make me learn lessons while I am walking (in this journey),

وَصَمْتِي تَفَكُّراً

wa ¥amt¢ tafakkuran

ponder (over the creation of things) while I am silent,

وَكَلاَمِي ذِكْراً

wa kal¡m¢ dhikran

and mention You while I am talking.

Imam Zayn al-`ªbid¢n (‘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:

بِسْمِ ٱللَّهِ وَبِٱللَّهِ

bismi all¡hi wa bill¡hi

In the Name of Allah (I begin), in Allah (I trust),

وَمِنَ ٱللَّهِ وَإِلَىٰ ٱللَّهِ

wa min all¡hi wa il¡ all¡hi

from Allah (I derive power), to Allah (I refer all my affairs),

وَفي سَبِيلِ ٱللَّهِ

wa f¢ sab¢li all¡hi

and on the way of Allah (I proceed).

اَللَّهُمَّ إِلَيْكَ اسْلَمْتُ نَفْسِي

all¡humma ilayka aslamtu nafs¢

O Allah, to You have I submitted myself,

وَإِلَيْكَ وَجَّهْتُ وَجْهِي

wa ilayka wajjahtu wajh¢

towards You have I turned to face,

وَإِلَيْكَ فَوَّضْتُ امْرِي

wa ilayka fawwa¤tu amr¢

and to You do I refer all my affairs;

فَٱحْفَظْنِي بِحِفْظِ ٱلإِيـمَانِ

fa¦fa¨n¢ bi¦if¨i al'¢m¡ni

so, (please do) safeguard me with the guard of faith

مِنْ بَيْنِ يَدَيَّ وَمِنْ خَلْفِي

min bayni yadayya wa min khalf¢

from my front, from my back,

وَعَنْ يَمِينِي وَعَنْ شِمَالِي

wa `an yam¢n¢ wa `an shim¡l¢

from my right side, from my left side,

وَمِنْ فَوْقِي وَمِنْ تَحْتِي

wa min fawq¢ wa min ta¦t¢

from above, and from beneath me;

وَٱدْفَعْ عَنِّي بِحَوْلِكَ وَقُوَّتِكَ

wadfa` `ann¢ bi¦awlika wa quwwatika

and (please do) defend me with Your Might and Power,

فَإِنَّهُ لاََ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِٱللَّهِ ٱلْعَلِيِّ ٱلْعَظِيمِ

fa'innah£ l¡ ¦awla wa l¡ quwwata ill¡ bill¡hi al`aliyyi al`a¨¢mi

for there is no might and no power save with Allah the All-high and All-great.

In fact, the etiquettes of travel are too many to be mentioned in these pages. Therefore, let us refer to a number of them only.

First: It is required not to forget mentioning Almighty Allah’s Name (i.e. Basmalah; Bismil-l¡hir-ra¦m¡nir-ra¦¢m: 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-`ªbid¢n (`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 Mu¦ammad (¥) 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 (¥) 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 (¥) 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.

However, this point will be further discussed in the coming chapter dealing with the etiquettes of pilgrimage to the holy shrine of Imam al-°usayn (‘a).

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 discommended to take such good provisions like grilled meat and sweets, when one is on his way to visit the holy tomb of Imam al-°usayn (‘a).

Concerning this topic, Ibn al-A`sam, a poet, composed the following:

It is honorable for a man going on a journey

To carry with him much and sweet food

One should behave morally during travel

More than being at his home

When he prepares food

He should invite his companions

He should exchange jokes with his companions

If he does not violate Allah’s orders or injure others

One who visits a town is the guest

Of his brethren until he leaves

He is treated generously for two nights

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-¯¡diq (‘a) is reported to have said, “To perform one obligatory prayer is more preferable than undertaking twenty times of ritual ¦ajj pilgrimage; and to undertake one ¦ajj 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 (qa¥r) prayer:

سُبْحَانَ اللَّهِ

sub¦¡na all¡hi

All glory be to Allah,

وَٱلْحَمْدُ لِلَّهِ

wal¦amdu lill¡hi

all praise be to Allah,

وَلاَ إِلٰهَ إِلاَّ ٱللَّهُ

wa l¡ il¡ha ill¡ all¡hu

there is no god save Allah,

وَٱللَّهُ اكْبَرُ

wall¡hu akbaru

and Allah is the Most Great.

ETIQUETTES OF ZIYªRAH

The etiquettes of ziy¡rah (i.e. pilgrimage to the holy shrines) are many; yet, I will restrict to the following:

First: It is recommended to bathe oneself before beginning the journey of ziy¡rah.

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

Third: It is recommended to do the bathing dedicated to the visiting of the Holy Imams’ shrines and to say the associated supplicatory prayers. This supplication will be later on mentioned at the beginning of Ziy¡rat W¡rith.

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-°usayn (‘a) is visited.

Eighth: While directing towards the holy shrine, it is advisable to utter statements of glorifying Almighty Allah, such as al¦amdu-lill¡h (all praise be to Allah), sub¦¡nall¡h (All glory be to Allah), l¡-il¡ha illall¡h (There is no god but Allah), , and to perfume one’s mouth with the endless scent of ‘all¡humma ¥alli `al¡ mu¦ammadin wa ¡li mu¦ammad (O Allah, send blessings upon Mu¦ammad and the Household of Mu¦ammad).’

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’dh¡n), 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 ziy¡rah etiquettes in general. Being in such case, it is necessary to call in mind the following poetic verses of al-Sakh¡w¢:

Said they, “Tomorrow, we shall enter their homeland,

And our caravan will settle near their houses

Hence, only he who has been obedient to them

Will be pleased to meet them.”

Said I, “I have committed sins! What will I do?

And how will I behave in the face of them?”

Said they, “Is it not that pardon is the habit of them?

Especially for those who have put faith in them!”

I thus hurried to their house door

Hoping and fearing them!([3])

Quoting the book of `Uy£n al-Mu`jiz¡t, `All¡mah al-Majlis¢, in his book of Bi¦¡r al-Anw¡r, has mentioned the following precious narration:

`Al¢ ibn Yaq§¢n, the vizier of H¡r£n the `Abb¡sid ruler, did not permit Ibr¡h¢m al-Jamm¡l, a poor Sh¢`ite cameleer, to see the ruler just because the latter was poor. Hence, when `Al¢ ibn Yaq§¢n undertook the ¦ajj that year, he visited Imam M£s¡ ibn Ja`far (‘a) in al-Mad¢nah, but the Imam did not allow him to enter. The next day, `Al¢ ibn Yaq§¢n could see the Imam (‘a), “My master, what was my sin due to which you did not allow me to visit you?” asked `Al¢ ibn Yaq§¢n. The Imam (‘a) answered, “I did not allow you to visit me because you had not allowed your brother, Ibr¡h¢m al-Jamm¡l, to see the ruler. For that reason, Almighty Allah has decided that He would not accept your acts (of the ritual ¦ajj) unless Ibr¡h¢m al-Jamm¡l would forgive you.” `Al¢ ibn Yaq§¢n said, “Master, how can I contact Ibr¡h¢m at this time while I am in al-Mad¢nah and he is in al-K£fah?” The Imam (‘a) instructed, “When night comes, you may walk to al-Baq¢` 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-K£fah.” As he did what he had been instructed, `Al¢ ibn Yaq§¢n found himself standing in front of Ibr¡h¢m al-Jamm¡l’s house in a short time. As he knocked the door and introduced himself, Ibr¡h¢m al-Jamm¡l said in surprise, “What is the vizier, `Al¢ ibn Yaq§¢n, doing at my doorstep?” “I am here for a great matter!” answered `Al¢ ibn Yaq§¢n and begged Ibr¡h¢m to let him in. When Ibr¡h¢m did, `Al¢ ibn Yaq§¢n said, “The Master (i.e. the Imam) has stipulated that you should forgive me lest he would not accept me.” Ibr¡h¢m said, “May Allah forgive you!” Insistently, `Al¢ ibn Yaq§¢n begged Ibr¡h¢m to step on his cheek, but Ibr¡h¢m refused to do so. When he insisted too much, Ibr¡h¢m did. “O Allah! Be the Witness!” repeated `Al¢ ibn Yaq§¢n. He then left, rode the camel, returned to al-Mad¢nah at the same night, and stopped at the door of Imam M£s¡ al-K¡¨im’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-Shah¢d 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 ziy¡rah form, to turn the face towards the tomb and turn the back towards the kiblah direction. Seemingly, this etiquette is dedicated to the ziy¡rahs of the Holy Infallibles (‘a). After saying the ziy¡rah 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 ziy¡rah 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 ziy¡rah, it is recommended to raise the voice with statements of all¡hu-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:

There is no god save Allah; One and Only and having no partner.

l¡ il¡ha ill¡ all¡hu wa¦dah£ l¡ shar¢ka lah£

لاَ إِلٰهَ إِلاَّ ٱللَّهُ وَحْدَهُ لاَ شَرِيكَ لَهُ

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

Shaykh al-Kulayn¢ reports `Abd al-Ra¦¢m al-Qa¥¢r to have narrated that he, once, visited Imam al-¯¡diq (‘a) and said, “May Allah accept me as ransom for you! I have composed a supplicatory prayer (du`¡') for myself.” The Imam (‘a) answered, “Save me from your composition. Whenever you encounter a problem, you may resort to the tomb of the Messenger of Allah (¥), offer a two unit prayer there, and provide it as gift to him… etc.”

Seventeenth: It is recommended to offer the Ziy¡rah Prayer (¥al¡t al-ziy¡rah) the least of which is two units. In this respect, Shaykh al-Shah¢d (i.e. the martyr) says, “As for those who visit the tomb of the Holy Prophet (¥), they may offer ¥al¡t al-ziy¡rah in the Raw¤ah. And those who visit the tombs of the Holy Imams (‘a) may offer it near the head of the tomb. It is however legal to offer it at the courtyard of the shrine.”

`All¡mah al-Majlis¢ says, “In my conception, as for ¥al¡t al-ziy¡rah, 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, `All¡mah Ba¦r al-`Ul£m has composed the following:

Comparing Karbal¡' to the Holy Ka`bah

Karbal¡', in °ad¢th, is superior

Similar are the other shrines,

according to narrations

At these shrines, try to come near the tomb

And to offer prayers at the side of the head

Offer the prayer behind the tomb, too

Authentic reports have confirmed so

The difference between these tombs

Is like the light on a mountain peak

Offering prayers at these tombs is recommended

To come near them and to stick to them is required

Eighteenth: If there is no particular form of ¥al¡t al-ziy¡rah, it is recommended to recite S£rah Y¡s¢n in the first unit and S£rah al-Ra¦m¡n 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-Shah¢d says, “If one enters a shrine and finds that a congregational prayer is held, the prayer must be offered before doing the ziy¡rah rites. The same thing must be done if one enters a shrine at the time of an obligatory prayer. Because the ziy¡rah is the purpose, one may do the ziy¡rah rites on other conditions. When a congregational prayer is held while one is doing the ziy¡rah rites, it is recommended to cut off the rites and join the congregational prayer. It is thus discommended to ignore the congregational prayers. Moreover, the supervisors in the shrine must order the z¡'ir (i.e. performer of ziy¡rah) to join the congregational prayer.

Twentieth: In the word of Shaykh al-Shah¢d, to recite a portion of the Holy Qur'¡n 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 ziy¡rah. Of course, this act brings about rewards to the z¡'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-z¡'ir, it is recommended not to raise one’s voice with the recitals of the ziy¡rah formulas.

Twenty-Third: At leaving, it is recommended to bid farewell to the Imam (‘a) through reciting the formulas dedicated to so (wad¡`) 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 Ziy¡rah 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 zuww¡r (pl. z¡'ir) and to stand their behaviors. They must not wreak their wrath upon those zuww¡r or shout at them. Instead, they must settle all the needs of the zuww¡r 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 zuww¡r, 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-Shah¢d says, “Among the etiquettes of ziy¡rah is to hurry in leaving the holy shrine when the ziy¡rah is accomplished, so that the sanctity of the shrine will be preserved and eagerness to repeat ziy¡rah will be aroused.”

He further says, “When they perform ziy¡rah, women must isolate themselves from men. Preferably, women may perform ziy¡rah 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 ziy¡rah amongst men.”

In point of fact, the previous recommendation of Shaykh al-Shah¢d manifests the horrible amount of hideousness and repulsiveness that some women, these days, commit. As they come to the holy shrines, they adorn themselves, put on their best clothes, and stand side by side with men inside the holy shrines. They, moreover, push men with their bodies so as to find themselves places near the holy tombs, or sit in the direction of the kiblah where men offer prayers for reciting the ziy¡rah formulas. They thus attract attentions and divert men from acts of worship, beseeching to Almighty Allah, and weeping for themselves at these sacred areas. By doing so, they bring to themselves sins and offenses. The ziy¡rahs of such women must be decided as discommendable acts that bring about chastisement, not acts of worship. In this respect, Imam Ja`far al-¯¡diq (‘a) has reported Imam `Al¢ Am¢r al-Mu'min¢n (`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-l¡-ya¦¤uruhu’l-faq¢h, it is mentioned that al-A¥bagh ibn Nub¡tah reported Imam `Al¢ Am¢r al-Mu'min¢n (`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 ziy¡rah 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 ziy¡rah of the holy shrine of Imam al-°usayn (‘a) enjoys particular etiquettes to which I will refer later on.

 


ASKING PERMISSION FOR ENTERING THE HOLY SHRINES

Let us mention only two forms of asking permission for entering the holy shrines (isti’dh¡n).

First: In the word of Shaykh al-Kaf`am¢, when you intend to enter the Holy Prophet’s Mosque in al-Mad¢nah or any of the holy shrines of the Imams (‘a), you may say the following:

اَللَّهُمَّ إِنِّي وَقَفْتُ عَلَىٰ بَابٍ

all¡humma inn¢ waqaftu `al¡ b¡bin

O Allah, I am standing at one of the doors

مِنْ ابْوَابِ بُيُوتِ نَبِيِّكَ

min abw¡bi buy£ti nabiyyika

of Your Prophet’s Houses—

صَلَوَاتُكَ عَلَيْهِ وَآلِهِ

¥alaw¡tuka `alayhi wa ¡lih¢

may Your blessings be upon him and his Household.

وَقَدْ مَنَعْتَ ٱلنَّاسَ انْ يَدْخُلُوٱ إِلاَّ بِإِذْنِهِ

wa qad mana`ta alnn¡sa an yadkhul£ ill¡ bi'idhnih¢

And You have prevented people to enter there before they obtain his permission.

فَقُلْتَ: ”يَا ايُّهَا ٱلَّذِينَ آمَنُوٱ

faqulta y¡ ayyuh¡ alladh¢na ¡man£

You have thus said, “O ye who believe!

لاََ تَدْخُلُوٱ بُيُوتَ ٱلنَّبِيِّ إِلاَّ انْ يُؤْذَنَ لَكُمْ“

tadkhul£ buy£ta alnnabiyyi ill¡ an yu'dhana lakum

Enter not the Prophet's houses until leave is given you.”

اَللَّهُمَّ إِنِّي اعْتَقِدُ حُرْمَةَ صَاحِبِ هٰذَا ٱلْمَشْهَدِ ٱلشَّريفِ فِي غَيْبَتِهِ

all¡humma inn¢ a`taqidu ¦urmata ¥¡¦ibi h¡dh¡ almashhadi alshshar¢fi f¢ ghaybatih¢

O Allah, I believe in the sanctity of the owner of this holy shrine in his absence

كَمَا اعْتَقِدُهَا فِي حَضْرَتِهِ

kam¡ a`taqiduh¡ f¢ ¦a¤ratih¢

as same as I believe in it in his presence.

وَاعْلَمُ انَّ رَسُولَكَ وَخُلَفَاءَكَ عَلَيْهِمُ ٱلسَّلاَمُ

wa a`lamu anna ras£laka wa khulaf¡'aka `alayhimu alssal¡mu

I also know for sure that Your Messenger and Your Representatives—peace be upon them—

احْيَاءٌ عِنْدَكَ يُرْزَقُونَ

a¦y¡'un `indaka yurzaq£na

are live, finding their sustenance in the presence of You;

يَرَوْنَ مَقَامِي

yarawna maq¡m¢

they can see my place,

وَيَسْمَعُوَن كَلاَمِي

wa yasma`£na kal¡m¢

hear my words,

وَيَرُدُّونَ سَلاَمِي

wa yarudd£na sal¡m¢

and respond to my greetings,

وَاَنِّكَ حَجَبْتَ عَنْ سَمْعِي كَلاَمَهُمْ

wa annaka ¦ajabta `an sam`¢ kal¡mahum

but You have prevented my hearing from receiving their words

وَفَتَحْتَ بَابَ فَهْمِي بِلَذِيذِ مُنَاجَاتِهِمْ

wa fata¦ta b¡ba fahm¢ biladh¢dhi mun¡j¡tihim

and You have opened the door of my understanding to taste the fine flavor of my confidential speech with them.

وَإِنِّي اسْتَاذِنُكَ يَا رَبِّ اوَّلاًَ

wa inn¢ asta'dhinuka y¡ rabbi awwalan

I thus ask Your permission—O my Lord—first of all,

وَاسْتَاذِنُ رَسُولَكَ صَلَّىٰ ٱللَّهُ عَلَيْهِ وَآلِهِ ثَانِياً

wa asta'dhinu ras£laka ¥all¡ all¡hu `alayhi wa ¡lih¢ th¡niyan

the permission of Your Prophet—peace be upon him and his Household—secondly,

وَاسْتَاذِنُ خَليفَتَكَ ٱلإِمَامَ

wa asta'dhinu khal¢fataka al'im¡ma

the permission of Your Representative, the Imam

ٱلْمَفْرُوضَ عَلَيَّ طَاعَتُهُ…

almafr£¤a `alayya §¡`atuh£

the obedience to whom is incumbent upon me…

You may now mention the name of the Imam that you are visiting his holy shrine and also mention the name of his father. For instance, if you are visiting the holy shrine of Imam al-°usayn (‘a), you may say, “al-°usayn ibn `Al¢—peace be upon him.” And if you are visiting the holy shrine of Imam al-Ri¤¡ (‘a), you may say, “`Al¢ ibn M£s¡ al-Ri¤¡—peace be upon him” and so on. You may then say:

وَٱلْمَلاَئِكَةَ ٱلْمُوَكَّلينَ بِهٰذِهِ ٱلْبُقْعَةِ ٱلْمُبَارَكَةِ ثَالِثاً

walmal¡'ikata almuwakkal¢na bih¡dhih¢ albuq`ati almub¡rakati th¡lithan

…and the permission of the angels whom are commissioned to supervise this blessed area, thirdly.

اادْخُلُ يَا رَسُولَ ٱللَّهِ

a'adkhulu y¡ ras£la all¡hi

May I enter, O Messenger of Allah?

اادْخُلُ يَا حُجَّةَ ٱللَّهِ

a'adkhulu y¡ ¦ujjata all¡hi

May I enter, O Argument of Allah?

اادْخُلُ يَا مَلاَئِكَةَ ٱللَّهِ ٱلْمُقَرَّبِينَ

a'adkhulu y¡ mal¡'ikata all¡hi almuqarrab¢na

May I enter, O angels of Allah—the intimate,

ٱلْمُقِيمِينَ فِي هٰذَا ٱلْمَشْهَدِ

almuq¢m¢na f¢ h¡dh¡ almashhadi

the residing in this shrine?

فَاذَنْ لِي يَا مَوْلاَيَ فِي ٱلدُّخُولِ

fa'dhan l¢ y¡ mawl¡ya f¢ alddukh£li

So, (please do) permit me to enter, O my Master,

افْضَلَ مَا اذِنْتَ لاِحَدٍ مِنْ اوْلِيَائِكَ

af¤ala m¡ adhinta li'a¦adin min awliy¡'ika

in the best way of permission that you have ever conferred upon any of your intimate adherents.

فَإِنْ لَمْ اكُنْ اهْلاًَ لِذٰلِكَ

fa'in lam akun ahlan lidh¡lika

If I do not deserve such permission,

فَانْتَ اهْل ٌ لِذٰلِكَ

fa'anta ahlun lidh¡lika

then you are worthy of conferring it upon me.

You may then kiss the holy doorstep (of the shrine) and enter, saying:

بِسْمِ ٱللَّهِ وَبِٱللَّهِ

bismi all¡hi wa bill¡hi

In the Name of Allah (I begin), in Allah (I trust),

وَفِي سَبِيلِ ٱللَّهِ

wa f¢ sab¢li all¡hi

on the way of Allah (I proceed),

وَعَلَىٰ مِلَّةِ رَسُولِ ٱللَّهِ

wa `al¡ millati ras£li all¡hi

and on the norm of the Messenger of Allah,

صَلَّىٰ ٱللَّهُ عَلَيْهِ وَآلِهِ

¥all¡ all¡hu `alayhi wa ¡lih¢

may Allah bless him and his Household.

اَللَّهُمَّ ٱغْفِرْ لِي

all¡humma ighfir l¢

O Allah, (please do) forgive me,

وَٱرْحَمْنِي وَتُبْ عَلَيَّ

war¦amn¢ wa tub `alayya

have mercy upon me, and accept my repentance,

إِنَّكَ انْتَ ٱلتَّوَّابُ ٱلرَّحِيمُ

innaka anta alttaww¡bu alrra¦¢mu

for You are verily the Oft-Returning, the All-Merciful.

 


 

Second: Following is the form of asking permission that is reported by `All¡mah al-Majlis¢—may Allah sanctify his soul—from an old copy of a book written by one of our old scholars who had mentioned that it is a form of asking permission to enter the Holy Vault (Sird¡b) and the illuminative shrines of the Holy Imams (‘a):

اَللَّهُمَّ إِنَّ هٰذِهِ بُقْعَةٌ طَهَّرْتَهَا

all¡humma inna h¡dhih¢ buq`atun §ahhartah¡

O Allah, this is verily an area that You have purified,

وَعَقْوَةٌ شَرَّفْتَهَا

wa `aqwatun sharraftah¡

a courtyard that You have honored,

وَمَعَالِمُ زَكَّيْتَهَا

wa ma`¡limu zakkaytah¡

and landmarks that You have ennobled

حَيْثُ اظْهَرْتَ فِيهَا ادِلَّةَ ٱلتَّوْحِيدِ

¦aythu a¨harta f¢h¡ adillata alttaw¦¢di

when You have shown therein the proofs on Your Oneness

وَاشْبَاحَ ٱلْعَرْشِ ٱلْمَجِيدِ

wa ashb¡¦a al`arshi almaj¢di

and the ghosts of the Glorious Throne

ٱلَّذينَ ٱِصْطَفَيْتَهُمْ مُلُوكاً لِحِفْظِ ٱلنِّظَامِ

alladh¢na i¥§afaytahum mul£kan li¦if¨i alnn¨¡mi

whom You have selected as kings maintaining the System (of the universe),

وَٱخْتَرْتَهُمْ رُؤَسَاءَ لِجَمِيعِ ٱلانَامِ

wakhtartahum ru'as¡'a lijam¢`i al-an¡mi

You have chosen them as chiefs of all beings,

وَبَعَثْتَهُمْ لِقِيَامِ الْقِسْطِ

wa ba`athtahum liqiy¡mi alqis§i

and You have sent them for standing out firmly for justice

فِي ٱبْتِدَاءِ ٱلْوُجُودِ إِلَىٰ يَوْمِ ٱلْقِيَامَةِ

f¢ ibtid¡'i alwuj£di il¡ yawmi alqiy¡mati

since the beginning of existence and up to the Resurrection Day.

ثُمَّ مَنَنْتَ عَلَيْهِمْ بِٱسْتِنَابَةِ انْبِيَائِكَ

thumma mananta `alayhim bistin¡bati anbiy¡'ika

You have then conferred upon them with the grace of their representing Your Prophets

لِحِفْظِ شَرَايِعِكَ وَاحْكَامِكَ

li¦if¨i shar¡'i`ika wa a¦k¡mika

in the matters of maintaining Your rules and laws.

فَاكْمَلْتَ بِٱسْتِخْلاَفِهِمْ رِسَالَةَ ٱلْمُنْذِرِينَ

fa'akmalta bistikhl¡fihim ris¡lata almundhir¢na

You have thus perfected, through assigning them as successors of Your Prophets, the Mission of the warning Prophets

كَمَا اوْجَبْتَ رِيَاسَتَهُمْ فِي فِطَرِ ٱلْمُكَلَّفِينَ

kam¡ awjabta ri'¡satahum f¢ fi§ari almukallaf¢na

in the same way as You have made their leadership incumbent since the first creation of all peoples who are responsible for carrying out Your duties.

فَسُبْحَانَكَ مِنْ إِلٰهٍ مَا ارْافَكَ

fasub¦¡naka min il¡hin m¡ ar'afaka

Glory be to You; what a Compassionate Lord Your are!

وَلاَ إِلٰهَ إِلاَّ انْتَ مِنْ مَلِكٍ مَا اعْدَلَكَ

wa l¡ il¡ha ill¡ anta min malikin m¡ a`dalaka

There is no god save You; what a Just King You are!

حَيْثُ طَابَقَ صُنْعُكَ مَا فَطَرْتَ عَلَيْهِ ٱلْعُقُولَ

¦aythu §¡baqa ¥un`uka m¡ fa§arta `alayhi al`uq£la

Your making has corresponded with all that on which You have created the intellects,

وَوَافَقَ حُكْمُكَ مَا قَرَّرْتَهُ فِي ٱلْمَعْقُولِ وَٱلْمَنْقُولِ

wa w¡faqa ¦ukmuka m¡ qarrartah£ f¢ alma`q£li walmanq£li

and Your laws have concurred with that which You have decided, including the logic and the narrated.

فَلَكَ ٱلْحَمْدُ عَلَىٰ تَقْدِيرِكَ ٱلْحَسَنِ ٱلْجَمِيلِ

falaka al¦amdu `al¡ taqd¢rika al¦asani aljam¢li

Praise be to You for Your arrangement—the fine and excellent.

وَلَكَ ٱلشُّكْرُ عَلَىٰ قَضَائِكَ ٱلْمُعَلَّلِ بِاكْمَلِ ٱلتَّعْلِيلِ

wa laka alshshukru `al¡ qa¤¡'ika almu`allali bi'akmali altta`l¢li

Thanks be to You for Your ordain that is outstandingly founded.

فَسُبْحَانَ مَنْ لاََ يُسْالُ عَنْ فِعْلِهِ

fasub¦¡na man l¡ yus'alu `an fi`lih¢

Glory be to Him Whom is not asked about whatever He does,

وَلاَ يُنَازِعُ فِي امْرِهِ

wa l¡ yun¡za`u f¢ amrih¢

and Whom is not disputed about whatever He decides.

وَسُبْحَانَ مَنْ كَتَبَ عَلَىٰ نَفْسِهِ ٱلرَّحْمَةَ

wa sub¦¡na man kataba `al¡ nafsih¢ alrra¦mata

Glory be to Him Who has inscribed mercy for Himself

قَبْلَ ٱبْتِدَاءِ خَلْقِهِ

qabla ibtid¡'i khalqih¢

before He started creation.

وَٱلْحَمْدُ لِلَّهِ ٱلَّذِي مَنَّ عَلَيْنَا

wal¦amdu lill¡hi alladh¢ manna `alayn¡

Praise be to Allah Who has conferred upon us

بِحُكَّامٍ يَقُومُونَ مَقَامَهُ

bi¦ukk¡min yaq£m£na maq¡mah£

with the favor of assigning rulers who represent Him

لَوْ كَانَ حَاضِراً فِي ٱلْمَكَانِ

law k¡na ¦¡¤iran f¢ almak¡ni

as if He is present therein.

وَلاَ إِلٰهَ إِلاَّ ٱللَّهُ ٱلَّذِي شَرَّفَنَا بِاوْصِيَاءَ

wa l¡ il¡ha ill¡ all¡hu alladh¢ sharrafan¡ bi'aw¥iy¡'a

There is no god save Allah Who has honored us with Successors

يَحْفَظُونَ ٱلشَّرَايِعَ فِي كُلِّ ٱلازْمَانِ

ya¦fa¨£na alshshar¡'i`a f¢ kulli al'azm¡ni

maintaining the (Divine) laws in all ages.

وَٱللَّهُ اكْبَرُ ٱلَّذِي اظْهَرَهُمْ لَنَا

wall¡hu akbaru alladh¢ a¨harahum lan¡

Allah is the Most Great for He has demonstrated them before us

بِمُعْجِزَاتٍ يَعْجَزُ عَنْهَا ٱلثَّقَلاَنِ

bimu`jiz¡tin ya`jazu `anh¡ alththaqal¡ni

through miracles that neither men nor can the jinn do.

لاََ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِٱللَّهِ ٱلْعَلِيِّ ٱلْعَظيمِ

l¡ ¦awla wa l¡ quwwata ill¡ bill¡hi al`aliyyi al`a¨¢mi

There is no power and no might save with Allah, the Most High, the All-great,

ٱلَّذِي اجْرَانَا عَلَىٰ عَوَائِدِهِ ٱلْجَمِيلَةِ فِي ٱلامَمِ ٱلسَّالِفينَ

alladh¢ ajr¡n¡ `al¡ `aw¡'idih¢ aljam¢lati f¢ al'umami alss¡lif¢na

Who has accustomed us to receive His favorable donations that He did to the ancient nations.

اَللَّهُمَّ فَلَكَ ٱلْحَمْدُ وَٱلثَّنَاءُ ٱلْعَلِيُّ

all¡humma falaka al¦amdu walththan¡'u al`aliyyu

O Allah, all praise be to You and elevated thanks be to You

كَمَا وَجَبَ لِوَجْهِكَ ٱلْبَقَاءُ ٱلسَّرْمَدِيُّ

kam¡ wajaba liwajhika albaq¡'u alssarmadiyyu

as eternal existence has been confirmed for Your Face,

وَكَمَا جَعَلْتَ نَبِيَّنَا خَيْرَ ٱلنَّبِيِّينَ

wa kam¡ ja`alta nabiyyan¡ khayra alnnabiyy¢na

and as You have chosen our Prophet to be the best of Prophets

وَمُلُوكَنَا افْضَلَ ٱلْمَخْلُوقِينَ

wa mul£kan¡ af¤ala almakhl£q¢na

and our kings to be the best of the creatures,

وَٱخْتَرْتَهُمْ عَلَىٰ عِلْمٍ عَلَىٰ ٱلْعَالَمِينَ

wakhtartahum `al¡ `ilmin `al¡ al`¡lam¢na

and You have chosen them aforetime above the nations knowingly.

وَفِّقْنَا للِسَّعْيِ إِلَىٰ ابْوَابِهِمُ ٱلْعَامِرَةِ إِلَىٰ يَوْمِ ٱلدِّينِ

waffiqn¡ lilssa`yi il¡ abw¡bihim al`¡mirati il¡ yawmi aldd¢ni

(Please do) grant us prosperity to stand at the doorsteps of their flourishing shrines up to the Resurrection Day,

وَٱجْعَلْ ارْوَاحَنَا تَحِنُّ إِلَىٰ مَوْطِئِ اقْدَامِهِمْ

waj`al arw¡¦an¡ ta¦innu il¡ maw§i'i aqd¡mihim

make our souls long for the places of their feet,

وَنُفُوسَنَا تَهْوَىٰ النَّظَرَ إِلَىٰ مَجَالِسِهِمْ وَعَرَصَاتِهِمْ

wa nuf£san¡ tahw¡ alnna¨ara il¡ maj¡lisihim wa `ara¥¡tihim

and make our spirits desire for looking at their sessions and courtyards

حَتَّىٰ كَانَّنَا نُخَاطِبُهُمْ فِي حُضُورِ اشْخَاصِهِمْ

¦att¡ ka'nnan¡ nukh¡§ibuhum f¢ ¦u¤£ri ashkh¡¥ihim

as if we can talk to them in their presence.

فَصَلَّىٰ ٱللَّهُ عَلَيْهِمْ مِنْ سَادَةٍ غَائِبينَ

fa¥all¡ all¡hu `alayhim min s¡datin gh¡'ib¢na

May Allah bless them; they are absent masters,

وَمِنْ سُلاَلَةٍ طَاهِرِينَ

wa min sul¡latin §¡hir¢na

immaculate progeny,

وَمِنْ ائِمَّةٍ مَعْصُومِينَ

wa min a'immatin ma`¥£m¢na

and infallible leaders.

اَللَّهُمَّ فَاذَنْ لَنَا بِدُخُولِ هٰذِهِ ٱلْعَرَصَاتِ

all¡humma fa'dhan lan¡ bidukh£li h¡dhih¢ al`ara¥¡ti

O Allah, (please do) permit us to enter these courtyards

ٱلَّتِي ٱسْتَعْبَدْتَ بِزِيَارَتِهَا اهْلَ ٱلارَضِينَ وَٱلسَّمَاوَاتِ

allat¢ ista`badta biziy¡ratih¡ ahla al-ara¤¢na walssam¡w¡ti

that You have ordered the inhabitants of the heavens and the earth to visit them as sign of worship to You,

وَارْسِلْ دُمُوعَنَا بِخُشُوعِ ٱلْمَهَابَةِ

wa arsil dum£`an¡ bikhush£`i almah¡bati

make our eyes shed tears of reverence for their dignity,

وَذَلِّلْ جَوَارِحَنَا بِذُلِّ ٱلْعُبُودِيِّةِ وَفَرْضِ ٱلطَّاعَةِ

wa dhallil jaw¡ri¦an¡ bidhulli al`ub£diyyati wa far¤i al§§¡`ati

and make our organs show humility of servitude and of obligatory obedience (to You),

حَتَّىٰ نُقِرَّ بِمَا يَجِبُ لَهُمْ مِنَ ٱلاوْصَافِ

¦att¡ nuqirra bim¡ yajibu lahum min al-aw¥¡fi

so that we will confess of the qualities that are fixed for them

وَنَعْتَرِفَ بِانَّهُمْ شُفَعَاءُ ٱلْخَلاَيِقِ

wa na`tarifa bi'annahum shufa`¡'u alkhal¡'iqi

and to admit that they are the interceders for the creatures

إِذَا نُصِبَتِ ٱلْمَوَازِينُ فِي يَوْمِ ٱلاعْرَافِ

idh¡ nu¥ibat almaw¡z¢nu f¢ yawmi al-a`r¡fi

when the Scale shall be set up on the Heights Day.

وَٱلْحَمْدُ لِلَّهِ وَسَلاَمٌ عَلَىٰ عِبَادِهِ ٱلَّذِينَ ٱصْطَفَىٰ

wal¦amdu lill¡hi wa sal¡mun `al¡ `ib¡dih¢ alladh¢na i¥§af¡

All praise be to Allah and peace be upon His servants that He has chosen;

مُحَمَّدٍ وَآلِهِ ٱلطَّاهِرِينَ

mu¦ammadin wa ¡lih¢ al§§¡hir¢na

Mu¦ammad and His Immaculate Household.

You may then kiss the doorstep with submission and teary eyes, for this is the sign that you have been permitted by the Infallibles—peace be upon them—to enter.

 


 

([1]) According to some narrations, it is favorable to begin a journey on the twenty-first day of a month (according to the Muslim calendar) and to avoid traveling on the eighth and the twenty-third. The author of this book cites two poetic verses, in Farsi, in which the days on which it is discommended to travel are mentioned. According to these verses, it is ill-omened to travel on the following seven days: the third, fifth, thirteenth, sixteenth, twenty-first, twenty-fourth, and twenty-fifth of a month.

([2]) The completion of this supplicatory prayer, as is quoted from Mustadrak al-Was¡'il by al-M¢rz¡ al-N£r¢ 8:131, is as follows:

اَللَّهُمَّ بَلِّغْنِي مَا تَوَجَّهْتُ لَهُ

all¡humma ballighn¢ m¡ tawajjahtu lah£

O Allah, (please) help me attain that for which I am directing,

وَسَبِّبْ لِيَ ٱلْمُرَادَ

wa sabbib liya almur¡da

prepare for me the causes of the achievement of my intention,

وَسَخِّرْ لِي عِبَادَكَ وَبِلاَدَكَ

wa sakhkhir l¢ `ib¡daka wa bil¡daka

make helpful for me Your servants and Your lands,

وَٱرْزُقْنِي زِيَارَةَ نَبِيِّكَ وَوَلِيِّكَ امِيرِ ٱلْمُؤْمِنِينَ

warzuqn¢ ziy¡rata babiyyika wa waliyyika am¢ri almu'min¢na

facilitate for me visitations to Your Prophet, Your Saint the Commander of the Believers,

وَٱلا َئِمَّةِ مِنْ وُلْدِهِ

wal-a'immati min wuldih¢

the Imams from his progeny,

وَجَمِيعِ اهْلِ بَيْتِهِ عَلَيْهِ وَعَلَيْهِمُ ٱلسَّلاَمُ

wa jam¢`i ahli baytih¢ `alayhi wa `layhim alssal¡mu

and all the members of his household—peace be upon him and them.

وَمُدَّنِي بِٱلْمَعُونَةِ فِي جَمِيعِ احْوَالِي

wa muddan¢ bilma`£nati f¢ jam¢`i a¦w¡l¢

(Please) supply me with aid under all conditions of mine,

وَلاَ تَكِلْنِي إِلَىٰ نَفْسِي وَلاَ إِلَىٰ غَيْرِي

wa l¡ takiln¢ il¡ nafs¢ wa l¡ il¡ ghayr¢

never leave me to myself or to anyone else;

فَاكِلُّ وَ اعْطَبُ

fa'akillu wa u`§abu

lest, I will tire myself and I will suffer loss,

وَزَوِّدْنِي ٱلتَّقْوَىٰ

wa zawwidn¢ alttaqw¡

(please) provide me with piety,

وَٱغْفِرْ لِي فِي ٱلآخِرَةِ وَٱلأولَىٰ

waghfir l¢ f¢ al'¡khirati wal'£l¡

and forgive me in the Next World and this world.

اَللَّهُمَّ ٱجْعَلْنِي اوْجَهَ مَنْ تَوَجَّهَ إِِلَيْكَ

all¡humma ij`aln¢ awjaha man tawajjaha ilayka

O Allah, make me the most acceptable of all those who turn their faces to You.

 

([3]) It is also advisable to invoke the following poetic verses:

Here I, your slave, am standing in humility

At your door, extending a hand of a beggar

I am very embarrassed because of my wrongdoings

A true sane man would have never done my deeds!

O he who is the kindest of those whose favors are hoped

No beggar standing at your door is sent away!