Ziarats at Imam Hussain (as) and Hz Abbas (as) Shrines | PDF

NAJAF - KUFA

Ziarat at Najaf Shrine | PDF

K U F A

KAZMAIN -BAGHDAD

7th Imam Musa Al Kadhim(as)

9th Imam Mohammed Taqi Al Jawad(as)

Kamil uz ziarat PDF

Ziyarat within the Framework of Personal Relationship -Article

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It is within this framework that the state of mutual exchange in this relationship becomes more distinct and stronger, and the phenomenon of give-and-take between the za’ir (visitor) and the mazur (the one visited) becomes even more active.
Among the most important features which become manifest as a result of this relation between the za’ir and the mazur are:
1. Prayer for the Holy Prophet and his Progeny, sending blessings on them, and seeking Allah’s mercy for them: “O Allah, bless Muhammad and his Household with a blessing by which You will make for them plentiful Your gifts and generosity, and perfect for them Your bestowals and awards, and fill out their share of Your kindly acts and benefits.”43
We read in the Ziyarat of the Holy Prophet (S) , “O Allah, bless Muhammad and his Progeny, and send Your benedictions on Muhammad and his Household, the best You have blessed, sent benedictions, showered mercy, showed affection and sent salutations on Ibrahim and the Progeny of Ibrahim.”
2. Praying for the Holy Prophet (S) and his Progeny that may Allah make them mediators (wasa’il) to His mercy for His servants, and intercessors (shufa’a’) with Him on their behalf.
A phrase in the Ziyarat of the Holy Prophet (S) reads, “O Allah, give Muhammad the mediation (wasilah), honour, excellence, and a noble position. O Allah, confer on Muhammad the most honourable station, the gift of peace, and intercession {for the followers of} Islam. Join us with him, such that we are not ashamed, nor among those who have broken their promise {with him}, nor regretful.”
In another Ziyarat of the Holy Prophet, we read, “O Allah, grant him a {lofty} position, mediation to the Heaven, and raise him to such a praiseworthy station that the first and the last ones would covet it.”
3. Seeking recourse (tawassul) with the Holy Prophet (S) and his Progeny (‘a), and implore for their intercession (shafa’ah) with the permission of Allah, “O Allah, make me distinguished in Your eyes in this world and the Hereafter, for the sake of Muhammad and his Household. O Prophet of Allah, I turn with your help toward Allah, your Lord and my Lord, that He may forgive me my sins, and accept from me my deeds, and fulfill for me my needs. So intercede on my behalf with your Lord and my Lord, for the best of those who have been asked and the best of the masters is my Lord, and you are the best intercessor, O Muhammad, upon you and your Progeny be peace.”
In the Ziyarat of the A’immah (‘a) buried at al-Baqi’, we say, “This is the position of one who has exceeded the limits, sinned and has been humiliated, who confesses what he has committed of the offences, and {now} anticipates salvation from the state he is in… so you be my intercessors, as I have come to you when the people of this world have turned away from you, and have taken the signs of Allah in derision, and are disdainful of them.”
In the Ziyarat of Hamzah (‘a), the uncle of the Holy Prophet (S) , “I have come to you from a distant place, asking {you} to set my soul free from the Fire, as my back has been burdened with my sins and I have committed what enrages my Lord. I find no one to flee to better for me than you, the Household of mercy; so be my intercessor.”
4. Turning to Allah and asking Him to grant us their neighbourhood and companionship in the Hereafter, and firmness of stand on their guidance and path in this world, and that we may live and die in this world the way they lived and died, and that we may be resurrected in their company in the Hereafter, in the same manner that He, the Exalted, endowed us with their guidance and love in this world.
In the Ziyarat of the Holy Prophet (S) we come across the following phrases, “O Allah, I seek refuge in the generosity of Your face from placing me in the position of humiliation and disgrace, on the day the veils shall rip apart and the secrets shall be disclosed and violent fear shall seize {the people};
and the Day of Sorrow and Penitence; the Day of Drought, the Approaching Hour, the Day of Dispossession, the Day of Judgement, the Day of Requital, a day whose span is fifty thousand years, the Day of {the blow of} the Trumpet, the day when the Quaker quakes and is followed by the Successor, the Day of Resurrection, the Day of Exposition, a day when mankind will stand before the Lord of all the worlds, the day when a man will evade his brother, his mother and his father, his spouse and his sons, the day the earth is split open and the flanks of the skies, the day when every soul will come pleading for itself, the day they will be returned to Allah and He will inform them about what they have done, the day when a friend will not avail a friend in any way.”
After this round of asking the companionship of the Holy Prophet (S) and the friends of Allah on that dreadful day, the visitor (za’ir) says: “O Allah, have mercy on my stand on that day, and do not disgrace me in that site because of what I have committed against my self. O my Lord, make my coming out on that day with them, and my resurrection in the company of Muhammad and his Progeny (‘a). Make his spring {of kawthar} to be the place of my arrival, and give me my book in my right hand.”
We read in the Ziyarat of Abu al-Fadl al-’Abbas (‘a), “May Allah gather us with you, and with His Prophet and friends.”
The following has also appeared in some texts of the Ziyarat, “Strengthen for me a truthful stand (qadama sidqin) with al-Husayn and the companions of al-Husayn, who sacrificed their souls for al-Husayn (‘a).”
In the supplication of ‘Alqamah recited after the Ziyarat of ‘Ashura’, we read, “O Allah, make me live the life of Muhammad and his Progeny, and make me die the like of their death. Take my soul while I am on their religion, and resurrect me in their company. Do not separate me from them even for a blink of an eye, forever, in this world and the Hereafter.”
A phrase in the lesser known Ziyarat of ‘Ashura’ reads, “O Allah, bless Muhammad and his Household, and make me live their life and make me die their death, and do not separate me from them in this world nor in the Hereafter, indeed You hear all supplications.”
Part of the Ziyarat of al-Jami’at al-Kabirah reads, “May Allah make me steady, throughout my life, on Your friendship and love, and facilitate for me to obey you, and grant me your intercession, and make me among the best of your adherents, who follows that toward which you had called, and make me among those who follow in your footsteps, move on your road, who are guided through your guidance, resurrected in your company, brought back to life at your return (raj’ah), given an office during your rule, honoured under your protection, granted power in your days, and who will be delighted to see you tomorrow {in the Hereafter}.”
A phrase in the Ziyarat of Abu al-Fadl al-’Abbas (‘a) says: “May Allah gather us with you, and with His Prophet and friends, in the stations of the humble ones.”
In this way the bond between the visitor (za’ir) and the one visited (mazur) is accomplished. It is a mutual relationship which involves, on the one hand, prayers, greetings and salutations on the ‘one visited’ from the visitor, while on the other, it entails prayer to Allah by the visitor, asking from Him the intercession of the ‘one visited’ and his companionship in the Hereafter. This is taking into consideration that the mediator in this relationship, from both sides, is Allah; as He, the Glorious, the Exalted, is the one asked from (al-mas’ul), first and last.