Merits of Visiting Imam al-Husayn (‘a)
Be it known to you that the merits of visiting the holy tomb of Imam al-Husayn (‘a) are too innumerable to be counted. According to many narrations, the reward of such pilgrimage is equal to the reward of ritual hajj, `umrah, and striving in Allah’s way (i.e. jihad).
Moreover, such pilgrimage to Imam al-Husayn’s tomb brings about forgiveness, alleviates the settling to account on the Resurrection Day, uplifts ranks, causes the prayers to be answered, prolongs the lifetime, brings about security of selves and properties, provides more sustenance, settles all needs, and relieves from agonies and grievances.
On the other hand, to abandon visiting the holy tomb of Imam al-Husayn (‘a) is regarded as deficiency in one’s duty towards one’s religion, because it is considered abandonment of one of the greatest duties towards the Holy Prophet (s). Therefore, the least reward of such pilgrims is that their sins are forgiven and their souls and properties are guarded by Almighty Allah until they return home. On the Resurrection Day, Almighty Allah shall guard them in a way better than He has done in the worldly life.
According to other narrations, visiting Imam al-Husayn’s tomb removes grievances, alleviates death agonies, and removes horrors in the graves. Besides, the expenditure that is spent for visiting Imam al-Husayn’s tomb shall be multiplied one thousand, or even ten thousand, folds.
When a pilgrim turns his face towards Imam al-Husayn’s tomb, he/she is received by four thousand angels and when he/she returns home, these angels will see him off.
All the Prophets and their successors as well as the Infallible Imams and the angels visit the tomb of Imam al-Husayn (‘a) and pray Almighty Allah for the good of those who visit it and carry for them good tidings (for the abundant reward of such pilgrimage).
Almighty Allah looks at the pilgrims to Imam al-Husayn’s tomb before He looks at the pilgrims at `Arafat Mount.
On the Resurrection Day, all the creatures shall hope if they were included with the visitors of Imam al-Husayn’s tomb, because Imam al-Husayn (‘a), on that day, shall be the source of inestimable favor and bliss.
As a matter of fact, it is impossible to contain all the narrations about the merits of pilgrimages to Imam al-Husayn’s tomb; yet, I will mention a few of them with each of the timed forms of ziyarah.
However, let us now refer to this narration:
Ibn Qawlawayh, Shaykh al-Kulayni, Sayyid Ibn Tawus, and many others have reported, through authoritative chains of authority, that Mu`awiyah ibn Wahab al-Bujali al-Kufi, the reverent and trustworthy reporter, has reported the following incident:
One day, I visited Imam al-Sadiq (‘a) and found him in his prayer-place. I thus sat down waiting for him to accomplish his prayer. When he did, I could hear him addressing his Lord with the following words:
“O He Who has endued us with special honor, promised of granting us the right of intercession, ordered us to convey His Message, made us the inheritors of the Prophets, sealed the past nations with us, given us exclusively the representation of Prophethood, given us the knowledge of the past and the coming ages, and made hearts of some people yearn towards us, (please) forgive me, my brothers, and the pilgrims to the tomb of my father al-Husayn ibn `Ali—peace be upon them—those pilgrims who spent their money and fatigued their bodies for purpose of fulfilling their covenant to us, hoping for the reward that You have in possession for them though observing their ties with us, bringing about happiness to Your Prophet Muhammad, peace be upon him and his Household, responding to our instruction, and enraging our enemies. All that because they have intended for attaining Your pleasure. So, please award them on behalf of us with the reward of Your pleasure, guard them in days and nights, safeguard their family members and sons that they have left behind for the purpose of undertaking this pilgrimage (to Imam al-Husayn’s tomb) in the best way of safeguarding, be always with them, save them from the evils of all insolent oppressors and from the evils of all your created beings, be them strong or weak, and from the evils of all Satanic men and jinn. And please give them the best of what they have hoped for in their estrangement and in their homelands, because they have preferred us to their sons, family members, and relatives. O Allah, our enemies have been criticizing them for they are undertaking such pilgrimage; nevertheless, this has not stopped or disappointed them from undertaking this mission of coming to visit us despite of the criticism of these enemies. So, please have mercy upon these faces that have been tanned by the heat of the sun, have mercy upon these cheeks that have been turned on the tomb of Abu-`Abdullah (i.e. Imam al-Husayn), have mercy upon these eyes that shed tears on account of feeling pity for us, have mercy upon these hearts that have mourned and grieved over our misfortunes, and have mercy upon their screams that they have cried out for us. O Allah, I beseech You to keep under Your custody these souls and these bodies (of the pilgrims of Imam al-Husayn’s tomb) until You water them from the Divine Pond on the day of thirst.”
Imam al-Sadiq (‘a) kept on praying Almighty Allah for the pilgrims of Imam al-Husayn’s tomb, while prostrating himself after prayer, for a long time. When he finished, I (i.e. the reporter) said to him, “May Allah accept me as ransom for you! Even if this prayer that you have just said were said for one who does not recognize Almighty Allah, he would certainly be saved from Hellfire! By Allah I swear, I wish I had visited Imam al-Husayn’s tomb instead of undertaking on the ritual hajj!”
Imam al-Sadiq (‘a) asked, “You are close to the tomb. What then prevents you from visiting it? Mu`awiyah, never desert visiting the tomb.”
The reporter answered, “May Allah accept me as ransom for you! I have not known that the matter is of such a high importance that it brings about such rewarding.”
The Imam (‘a) said, “Listen, Mu`awiyah! Those who pray Almighty Allah for the pilgrims to Imam al-Husayn’s tomb in the heavens are more than those who pray Him for those pilgrims in the earth. Do not abandon visiting him for fear of anything. Verily, whoever shuns visiting Imam al-Husayn’s tomb for fear of anything shall feel extreme regret that he shall wish if he were to stay there until he would be buried next to that tomb. Do you not wish that you would present yourself before Almighty Allah among those for whom the Messenger of Allah, `Ali, Fatimah, and the Infallible Imams pray Him? Do you not wish that you would be among those with whom the angels shall shake hands? Do you not wish that you would be among those who shall come on the Resurrection Day while they are free from any sin? Do you not wish that you would be among those with whom the Holy Prophet of Allah (‘a) shall shake hands?”
TRADITIONS/ BENEFITS
Imām Muhammad ibn ‘Alī al-Bāqir (a.s.) said: ‘“If people knew the reward for performing the Ziyarat of Imām Husain (a.s.), their souls would leave their bodies in remorse and they would die longing for it.”
I(Narrator) asked, “What is the reward for going to his Ziyarat?”
Imām (a.s.) replied: Allāh will record the reward of a thousand accepted Hajjs, a thousand accepted Umrahs, a thousand martyrs of Badr, fasting of a thousand people, a thousand accepted prostrations and the reward of freeing a thousand slaves in the way of Allāh for one who goes to the Ziyarat of Imam Husain (a.s.) longing for him. He will be protected for a whole year from every calamity, the least of which is Shaitan. And Allāh will appoint a noble angel to protect him from front, behind, right, left, above and below. If he dies that year, angels of divine mercy will be present with him, bathe and shroud him and seek forgiveness for him. They will also follow him till the grave and widen it as far as the eye can see and Allāh will keep him safe from the squeeze of the grave and from fear of angels, Munkar and Nakir. A door will also be opened from his grave to Paradise. On Judgment Day, scroll of deeds will be given in his right hand and he will shine with a light, which illuminates from the east to west. And an announcer will call out, “He is one who performed the Ziyarat of Imām Husain (a.s.) with enthusiasm.” After that no one will remain on Judgment Day who will not wish that he had also performed the Ziyarat of Imām Husain (a.s.).” [Reference: Kamiluz Ziyaraat, chapter 56, tradition 3]
Imām Ja'far ibn Muhammad al-Sādiq (A.S.) said: "On Judgment Day, an announcer will announce, “Where are the Shia of Aale Muhammad (a.s.)?”
A group of people whose number cannot be counted except by the Almighty Allah, will stand up and separate from the people. Then an announcer will announce, “Where are the visitors of the grave of Imam Husain (a.s.)?” A large group of people will stand up. They will be told, “Take the hand of whoever you like and take him to aradise with you.” They will take whoever they like to Paradise to such an extent that a person will say to one of them, “O so and so! Don’t you remember me? I stood up for you once as a mark of respect.”
So the visitor will take him to Paradise without being stopped.” [Reference: Kamiluz Ziyaraat, chapter 68, tradition 5]
Imām Ja'far ibn Muhammad al-Sādiq (A.S.) said: ‘If the visitor of Imām Husain (a.s.) and the people knew the blessings of the Ziyarat of Imām Husain (a.s.), they would have fought one another with swords and they would have sold their belongings to go to his Ziyarat..." [Reference: Kamiluz Ziyaraat, chapter 27, tradition 16]
Imām Muhammad ibn ‘Alī al-Bāqir (a.s.) said: ‘Imām Husain (a.s.) of Kerbala was slain while he was oppressed, distressed, thirsty and aggrieved. It is indeed fitting that every aggrieved, distressed, sinful, saddened, thirsty and ill person who goes to his Ziyarat and prays near his grave, seeks proximity to Allāh through him, will have his grief removed and Allāh will fulfill his needs, forgive his sins, prolong his life and increase his sustenance. “So take a lesson, O those who have insight!” [Reference: Kamiluz Ziyaraat, chapter 69, tradition 6]
Imām Ali ibn Musa al-Reza (A.S.) said: “There is a binding contract on every Shia and follower towards him Imām and the most perfect and beautiful way to fulfill this contract is to perform the Ziyarat of the grave of that Imām. On Judgment Day, Imām (a.s.) will intercede for one who performs his Ziyarat with longing and believe in that which he has been ordered to believe.." [Reference: Kamiluz Ziyaraat, Chapter 43, Tradition 2, page 120]
Imām Jaʿfar ibn Muhammad al-Sādiq (A.S.) said: (to Ibne Sinan) "For every dirham spent [for ziyarat of Imām Hussain(a.s.)], ten lac dirhams shall be taken into account. The Prophets, Messengers, Imāms and Angels come to visit his grave. While the inhabitants of the heavens pray abundantly for his pilgrims and they give them glad tidings". [Reference: Nafasul Mahmum, Merit of visiting the grave of Imam Husain(a.s), Chapter 44, section 22 ]
Imām Jaʿfar ibn Muhammad al-Sādiq (A.S.) said: "The one who dies without going to the head of the grave of Husain (a.s), while he still considers himself to be our Shi'ah, is infact not our Shi'ah, and even if he goes to Paradise, he will remain as a guest of the inhabitants of Paradise". [Reference: Nafasul Mahmum, Merit of visiting the grave of Imam Husain(a.s), Chapter 44, section 22 ]
....A man came to
Imām Ja'far ibn Muhammad al-Sādiq (A.S.) and asked:“What is the reward for one who performs Ziyarat of your father, Imām Husain (a.s.)?”
Imām (a.s.) replied. “Paradise, provided he believes in his Imāmate and follows him.”
The man asked, “What about one who forsakes it intentionally?”
Imām (a.s.) replied. “He will regret it on the Day of Regret (Judgment Day).”
The man asked, “What about one who stays near his grave (for some days)?”
Imām (a.s.) replied, “Every day will be equal to a thousand months of worship.”
The man asked, “What about one who spends in traveling to his Ziyarat and who gives charity near it?”
Imām (a.s.) replied: Angels will bring embalmment and shrouds for him from Paradise and accompany his funeral. After he is shrouded, the angels will pray on him and shroud him again with another shroud over his existing shroud. Then they will spread flowers under his body and push back the walls of his graves three miles in every direction. Then a door of Paradise will be opened into his grave and its soothing fragrance will fill the grave until Judgment Day...”
[Reference: Kamiluz Ziyaraat, chapter 44, tradition 2]
Imām Muhammad ibn ‘Alī al-Bāqir (a.s.) said: ‘“If people knew the reward for performing the Ziyarat of Imām Husain (a.s.), their souls would leave their bodies in remorse and they would die longing for it.” I(Narrator) asked, “What is the reward for going to his Ziyarat?”
Imām (a.s.) replied: Allāh will record the reward of a thousand accepted Hajjs, a thousand accepted Umrahs, a thousand martyrs of Badr, fasting of a thousand people, a thousand accepted prostrations and the reward of freeing a thousand slaves in the way of Allāh for one who goes to the Ziyarat of Imam Husain (a.s.) longing for him. He will be protected for a whole year from every calamity, the least of which is Shaitan. And Allāh will appoint a noble angel to protect him from front, behind, right, left, above and below. If he dies that year, angels of divine mercy will be present with him, bathe and shroud him and seek forgiveness for him. They will also follow him till the grave and widen it as far as the eye can see and Allāh will keep him safe from the squeeze of the grave and from fear of angels, Munkar and Nakir. A door will also be opened from his grave to Paradise. On Judgment Day, scroll of deeds will be given in his right hand and he will shine with a light, which illuminates from the east to west. And an announcer will call out, “He is one who performed the Ziyarat of Imām Husain (a.s.) with enthusiasm.” After that no one will remain on Judgment Day who will not wish that he had also performed the Ziyarat of Imām Husain (a.s.).”Reference: Kamiluz Ziyaraat, chapter 56, tradition 3]
20 Etiquettes for pilgrimage specific to Imam al-Husayn’s(as) holy shrine:|
General Ziarat 28 etiquettes First: As is instructed by Imam alSadiq (‘a), one who intends to visit the tomb of Imam al-Husayn (‘a) must first of all observe fasting for three consecutive days before he/she leaves his/her home and then bathe himself/herself on the third day.
In the introductory acts of ziyarah , Shaykh Muhammad ibn al-Mashhadi has mentioned that if you intend to visit the holy tomb of Imam al-Husayn (‘a), you may the folowing dua
do not change the bliss and good health that we are enjoying,
وَزِدْنَا مِنْ فَضْلِكَ
wa zidna min fadlika
and provide us with more favor of You.
إِنَّا إِلَيْكَ رَاغِبُونَ
inna ilayka raghibuna
Indeed, we desire for You.
You may then leave your house while you are in a state of submission. You may repeat as many times as possible the following statements:
لاَ إِلٰهَ إِلاَّ ٱللَّهُ
la ilaha illa allahu
There is no god save Allah.
اَللَّهُ اكْبَرُ
allahu akbaru
Allah is the Most Great.
اَلْحَمْدُ لِلَّهِ
alhamdu lillahi
All praise be to Allah.
You may also repeat statements of glorification of Almighty Allah and invocations of His blessings upon the Holy Prophet and his Household. You may also walk with gravity and tranquility.
It is narrated that Almighty Allah creates from each drop of sweat that pours from the pilgrims of Imam al-Husayn’s tomb seventy thousand angels to glorify Him and implore His forgiveness for the pilgrims of Imam al-Husayn’s tomb up to the Hour of Resurrection.
Second: Imam al-Sadiq (‘a) is reported to have said, “When you visit the tomb of Abu-`Abdullah (i.e. Imam al-Husayn), you may visit him while you are sad, grieved, shaggy, covered with dust, hungry, and thirsty. This is because al-Husayn (‘a) was slain while he was sad, grieved, shaggy, covered with dust, hungry, and thirsty. You may ask him to grant you your requests and then leave without residing there.”
Third: During the journey to Imam al-Husayn’s tomb, a pilgrim must not carry with him delicious and palatable food, such as roasted meat and sweets; rather, a pilgrim must feed on bread and yoghurt.
In this respect, Imam al-Sadiq (‘a) is reported to have said, “I have been informed that some people, on their way to visiting the tomb of al-Husayn, carry with them luggage full of meat of young goats, sweats, and the like palatable food; but if they visited the tombs of their fathers and dear ones, they would never carry with them such food!”
According to another considerably reported narration, Imam al-Sadiq (‘a) said to al-Mufaddal ibn `Umar, “To visit is better than not to visit; and not to visit is better than to visit.”
“You have broken my back (i.e. this is so ambiguous that I will never understand)!” said al-Mufaddal.
The Imam (‘a) explained, “When you visit the graves of your fathers, you visit them while you are in a miserable, depressed mood! But when you visit the tomb of al-Husayn (‘a), you visit it as if you are on a picnic! No, this is not acceptable unless you visit his tomb while you are unkempt and covered with dust.” https://www.duas.org/ziaratiraq-desktop.htm#philosophy
The rich and businessmen are the worthiest of observing this instruction during their pilgrimages to the holy tomb of Imam al-Husayn (‘a). Hence, when their associates who live in the towns lying on their way to Karbala' invite them to banquets, they must refuse; and when they fill their luggage with palatable food, they must also refuse and say, ‘We are on our way to visit Karbala' and it is unsuitable for us to have such food.’
Shaykh al-Kulayni has reported that after Imam al-Husayn (‘a) had been slain, his wife from the tribe of Kalb held a funeral ceremony in which women and servants wept so heavily that their tears dried up. She was gifted a grilled grouse to help her mourn the Imam (‘a). But she refused to take it and said, “We are not in a wedding party! We have nothing to do with this.” She thus ordered to take it out of her house.
Fourth: Among the advisable matters to be considered in journeys to the holy tomb of Imam al-Husayn (‘a) is that a pilgrim should show modesty, humility, and meekness and walk like subservient slaves. Hence, those who have modern vehicles, which move in high speeds… etc. are advised to avoid arrogance and vanity and to stop sturting before the other pilgrims who might suffer troubles and difficulties on their way to Karbala'; therefore, they are advised not to glance sideways at these people.
Scholars have narrated that the People of the Cave (i.e. the Seven Sleepers of Ephesus) were among the retinue of Decius (the Roman emperor), but when they were included with Almighty Allah’s mercy, they recognized Him with their minds. Therefore, they began to amend their affairs through practicing monasticism, seclusion, and resort to a cave where they worshipped Him. So, they rode on their horses and left the city. When they walked for three miles, one of them; namely, Malchus, said to them, “O brothers! The submission of the Hereafter has come and the kingdom of the worldly life has gone. So, ride off your horses and walk on your feet.” To explain, he advised them to ride off the horses and walk in the way of Allah on their foot hoping that the Lord would cover them with His compassion and mercy and make for them a relief.
These great and reverent persons rode off their horses and walked on feet for seven pharasangs( ) on that day until blood shed from their feet.
The point is that a pilgrim to the holy shrine of Imam al-Husayn (‘a) is advised to pay attention to this matter and to know that modesty in journeys, when intended for Almighty Allah, is in fact sublimity and elevation.
About the etiquettes of visiting the holy tomb of Imam al-Husayn (‘a), Imam al-Sadiq (‘a) is reported to have said, “Whoever comes to the tomb of al-Husayn (‘a) walking, Almighty Allah will record for him one thousand rewards, erase one thousand of his evildoings, and raise him one thousand ranks for each step he walks. So, when you reach the river Euphrates, you may wash yourself, take off your shoes, and walk barefoot like a subservient slave.”
Fifth: A pilgrim to Imam al-Husayn’s tomb is advised to make all possible efforts to help the walking pilgrims who seem to be tired and exhausted, through taking care of their affairs and carrying them to a rest house where they can have some rest. To belittle such poor pilgrims and to refrain from lending them a hand are strongly discommended matters.
Through a valid chain of authority, al-Kulayni has reported Abu-Harun as saying: One day, we were in the presence of Imam al-Sadiq ('a) who, reproaching us, said, “Why are you belittling us?” A man from Khurasan stood up and said, “We do seek Allah’s protection against belittling you or any item of your affairs!” The Imam ('a) answered, “Yes, you have been one of those who belittled and insulted me!” The man said, “I seek Allah’s protection against being so!” The Imam ('a) explained, “Woe to you! Have you not heard so-and-so calling at you when we were close to al-Juhfah? He begged you to make him ride with you on your riding-animal even for a short distance, because he was too tired to walk any longer. Nevertheless, you did not even turn your face towards him; rather, you belittled him. Hence, whoever humiliates a faithful believer will have humiliated us and violated Allah’s sanctities.”
In the ninth point of the previously mentioned general manners of journeys to the holy shrines, I have mentioned a few words confirming this mannerism. Although this mannerism is not dedicated to the journeys to Imam al-Husayn’s tomb only, I have mentioned it here because it very frequently takes place during such journeys.
Sixth: Muhammad ibn Muslim, the lofty and trustworthy companion of the Imam, has reported that he asked Imam Muhammad al-Baqir ('a), “When we go on a journey for visiting your father, are we not on a ritual pilgrimage (i.e. hajj)?” The Imam ('a) answered, “Yes, we are.” Muhammad asked, “Are we required to do whatever we do when we are on ritual pilgrimage?” The Imam ('a) said, “You are required to commit yourself to excellent company with those who accompany you. You are required to speak as little as possible except when you utter good wording. You are required to mention Almighty Allah as much as possible. You are required to keep your dress clean. You are required to bathe yourself before arriving at al-Ha'ir. You are required to be fearful of Almighty Allah, to offer as many prayers as possible, and to invoke Almighty Allah’s blessings upon the Holy Prophet and his Household. You are required to keep yourself away from whatever you are advised not to do. You are required to cast down your sight against whatever is forbidden for you to see and whatever is suspected. You are required to bestow charitably upon your needy brethren-in-faith when they are detached (of relatives or friends) and to give them the half of your expenditure. You are required to adhere to taqiyyah (self-protection: the practice of concealing one's belief and foregoing ordinary religious duties when under threat of death or injury to oneself and one's brethren-in-faith), which is the basis of your religion, to forsake all deeds against which you have been warned, and to leave disputation with others, taking much oath, and engaging yourself in arguments that oblige you to swear. If you do all these required instructions, your obligatory and recommended pilgrimage will be perfect and you will have been qualified to receive forgiveness, mercy, and pleasure from the One Whom you sought what He has in possession through spending such money and leaving your family members.
Seventh: According to the report of Abu-Hamzah al-Thumali, Imam al-Sadiq ('a) said about the journey of visiting Imam al-Husayn’s tomb, “As soon as you arrive at Nineveh, you may reside there. As long as you reside there, you must not anoint your body, darken your eyes with kohl, or eat meat.”
Eighth: It is recommended to bathe oneself with the water of River Euphrates. Many traditions have revealed the merits of doing so. For instance, Imam al-Sadiq ('a) is reported to have said, “Whoever bathes himself with the water of the Euphrates and then comes to visit Imam al-Husayn’s tomb, will be as free of sins as the day on which his mother gave birth to him, even if such sins were grand ones.”
It is also reported that the Imam ('a) was once asked, “It happens that it becomes impossible for us to bathe ourselves with the water of the Euphrates due to cold weather or other reasons. What should we do then?” The Imam ('a) answered, “Whoever bathes himself with the water of the Euphrates and then visits al-Husayn (`a), will have uncountable rewards.”
Bashir al-Dahhan has reported Imam al-Sadiq ('a) as saying, “If one comes to the tomb of al-Husayn ibn `Ali (`a) and performs ablution (wudu') and bathes oneself with the water of River Euphrates, Almighty Allah will record for him the reward of one-time hajj and one-time Umrah with every step one makes.”
Other traditions instruct that it is advised to come to the Euphrates and bathe oneself therein in front of Imam al-Husayn’s tomb.
According to other traditions, it is recommended to repeat each of the following statements one hundred times as soon as one arrives at River Euphrates:
Ninth: On the instruction of Imam al-Sadiq ('a) to Yusuf al-Kunnasi, it is recommended to enter the courtyard of Imam al-Husayn’s holy shrine from the eastern gate.
Tenth:
Ibn Qawlawayh has reported that Imam al-Sadiq ('a) said to al-Mufaddal ibn `Umar, “If you reach the tomb of al-Husayn ('a), you may stop at the gate of the courtyard and say the following sentences, for each sentence brings you a share of Almighty Allah’s mercy:
Peace and Allah’s mercy and blessings be upon you.
You may then walk towards the tomb. With each step you make, you will be awarded the reward of one who sacrifices his blood for the sake of Allah. When you approach the tomb, you may wipe your hand over it and say:
Peace be upon you, O Allah’s argument in His lands and heavens
You may then go for offering the prayer. For each unit of prayer that you offer near the tomb, you will have the reward of one who went on one thousand times of hajj and one thousand times of `umrah, manumitted one thousand slaves for the sake of Allah, and stood in the line of a missioned Prophet one thousand times.
10th to 17th in other tabs Duas n salawaat Eighteenth: Istikharah (i.e. asking Almighty Allah to make one choose for the best of two or more choices through a certain process when one fails to decide on a certain choice) is one of the most recommended acts to be done under the supreme dome of Imam al-Husayn’s holy shrine. According to `Allamah al-Majlisi who quotes from the book of Qurb al-Isnad by al-Himyari, Imam al-Sadiq ('a) is reported through an authentic chain of authority to have said, “If a servants repeats the process of Istikharah one hundred times next to the side of the head of Imam al-Husayn (`a) and says:
الْحَمْدُ لِلَّهِ
alhamdu lillahi
All praise be to Allah.
لاَ إِلٰهَ إِلاَّ ٱللَّهُ
la ilaha illa allahu
There is no god save Allah.
سُبْحَانَ ٱللَّهِ
subhana allahi
All glory be to Allah.
and then praises Almighty Allah, professes that there is no god save Him, all glory belong to Him alone, all magnificence is His alone, commends Him by suitable statements, and then asks Him to choose the best for him one hundred times—if he does all that, Almighty Allah shall most certainly inspire him to choose the best of the two choices.”
According to another tradition, the process of Istikharah is to repeat the following statement one hundred times:
astakhiru allah birahmatihi khiyaratan fi `afiyatin
I ask Allah to guide me to decide on the best choice that achieves me wellbeing, out of His mercy.
Nineteenth:
The lofty and great Shaykh Abu’l-Qasim Ja`far ibn Qawlawayh al-Qummi, may Allah have mercy upon him, has reported Imam al-Sadiq ('a) to have said, “When you visit Abu-`Abdullah al-Husayn ('a), you should keep silent except for good wording.
The recording angels of days and nights present themselves before the angels of Imam al-Husayn’s holy shrine to shake hands with them, but the angels of Imam al-Husayn’s shrine cannot respond to their greetings because they are too busy weeping for Imam al-Husayn to have a chance to respond to these angels. The angels of Imam al-Husayn’s shrine never stop weeping and wailing except at midday and at dawn. The recording angels therefore wait for these two times to come and talk to these angels and ask them about some matters related to the heavens. Thus, the angels of Imam al-Husayn’s shrine do not stop praying and weeping all the time between these two hours (of midday and dawn).”
Imam al-Sadiq ('a) is also reported to have said, “Almighty Allah has appointed four thousand angels, with dusty hair and appearance like people of consolation ceremony, to weep around the tomb of al-Husayn (`a) from dawn to midday. After midday, they may ascend to the heavens to be substituted by the same number of other angels who weep from that time up to dawn.”
From this tradition and the like, which are numerous, we can understand that it is recommended to weep for Imam al-Husayn (`a) in his shrine.
Actually, to weep for Imam al-Husayn (`a) must be held one of the advisable acts at his holy shrine, which is the center of expressing grief for him by his adherents and loyalists.
According to the report of Safwan from Imam al-Sadiq ('a), one will never find the taste of food and drink if one knows about the earnest imprecation of the angels to Almighty Allah to curse the killers of Imam `Ali Amir al-Mu'minin and Imam al-Husayn (`a), the wailings of jinn for them, and the weeping and grief of the angels who surround the holy tomb of Imam al-Husayn ('a).
`Abdullah ibn Hammad al-Basri (i.e. of Basrah) has reported that Imam al-Sadiq ('a) asked him, “I have been informed that some people from the outskirt of al-Kufah, others from other places, and women came to wail over Imam al-Husayn (`a). Some of them recite (divine texts), others recount (the misfortunes of his martyrdom), others wail (over him), and others compose elegies on him. Is this true?”
“Yes,” answered `Abdullah, “this is true. I myself have witnessed some of that.”
The Imam ('a) expressed, “All praise be to Allah Who has made some people visit, praise, and elegize us.
He has also made some people criticize and find fault with these peoples for what they do. Verily, these are our enemies, be they our relatives or not.”
However, the following statement has been quoted from the aforesaid tradition:
“Every one who visits him weeps for him. Every one who could not visit him feels sad for him. Every one who could not witness him burns regretfully. Every one whose eyes fall on the grave of his son next to the side of his feet in a desert where there is neither relative nor close friend will definitely sympathize him. He was deprived of his right; the apostates supported each other against him until they slew him, violated his rights, exposed his body to the beasts, prevented him from tasting the water of the Euphrates, which even dogs can have, and violated the right and instructions of Allah’s Messenger about his household and him.”
Ibn Qawlawayh has also reported on the authority of al-Harith al-A`war that Imam `Ali Amir al-Mu'minin ('a) predicted the martyrdom of his son, saying,
“May my father and mother be ransoms for al-Husayn who will be martyred in an area at the back of al-Kufah. By Allah (I swear), I see coming that all species of the beasts of deserts will extend their necks on his grave to weep for him all the night up to morning. When this will take place, beware of alienating him (by refraining from visiting his tomb).”
Many other traditions have carried such predictions.
20th Farewell
General 28 Etiquettes Of All 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. This supplication will be later on mentioned at the beginning of Ziyarat Warith.
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:
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 `Uyun al-Mu`jizat, `Allamah al-Majlisi, in his book of Bihar al-Anwar, has mentioned the following precious narration:This narration demonstrates the significance of respecting one’s friends and brethren-in-faith.
`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).
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 to 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 to 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 to 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:
There is no god save Allah; One and Only and having no partner.
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.
Shaykh al-Kulayni reports `Abd al-Rahim al-Qasir to have narrated that he, once, visited Imam al-Sadiq (‘a) and said, “May Allah accept me as ransom for you! I have composed a supplicatory prayer (du`a') 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 (s), offer a two unit prayer there, and provide it as gift to him… etc.”
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 legal 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:Comparing Karbala' to the Holy Ka`bah
Karbala', in Hadith, 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
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 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 recommended not to ignore the congregational prayers. Moreover, the supervisors in the shrine must order the za'ir (i.e. performer of ziyarah) to join the congregational prayer.
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 point of fact, the previous recommendation of Shaykh al-Shahid 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 ziyarah 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 ziyarahs of such women must be decided as discommendable acts that bring about chastisement, not acts of worship. 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.
Method of Visiting the holy shrines of Imam al-Husayn (as)
There are two categories of Ziyarah of Imam al-Husayn’s holy shrine; one is 'general' and the other is for a 'specific occassion (see last tab). 6 General Forms of Ziyarah 1st ziyarat 2nd ziyarat 3rd ziyarat 4th ziyarat 5th ziyarat 6th ziyarat
7th main ziyarat( next tab)
First Form of Ziyarah
In his book of al-Kafi, Shaykh al-Kulayni has reported the following through his chain of authority from al-Husayn ibn Thuwayr:
Yunus ibn ²abyan, al-Mufaddal ibn `Umar, Abu-Salamah al-Sarraj, and I were sitting with Abu-`Abdullah Ja`far ibn Muhammad (al-Sadiq) and Yunus, the oldest among us, was our spokesman. “May Allah accept me as ransom for you,” Yunus expressed, “I usually attend the sessions of these people (i.e. the `Abbasid ruling authorities). What should I say then?” The Imam ('a) instructed, “When you attend such sessions and mention us, you should say,
اَللَّهُمَّ أَرِنَا ٱلرَّخَاءَ وَٱلسُّرُورَ
ma irina alrrakha'a wa
‘O Allah, (please) show us luxury and pleasure.
If you say so, you will gain the reward that you wish to gain or you will be allowed to return to this worldly life at the Return.”
I then spoke, “May Allah accept me as ransom for you! I very frequently mention (Imam) al-Husayn; what should I say then?” The Imam ('a) instructed, “You should repeat the following statement three times:
صَلَّىٰ ٱللَّهُ عَلَيْكَ يَا أَبَا عَبْدِ ٱللَّهِ
salla allahu `alayka ya aba `abdillahi
‘May Allah bless you, O Abu-`Abdullah.’
Actually, greetings that are addressed to him always reach him whether they are said near him or from a remote place.
When Abu-`Abdullah (Imam al-Husayn) passed away, the seven heavens, the seven layers of the earth, whatever within them, whatever between them, all the inhabitants of Paradise and Hell from the various species of the creatures of our Lord, whatever can be seen, and whatever cannot be seen—all these wept for al-Husayn (`a) except for three.”
“May Allah accept me as ransom for you!” I asked, “What are these three things?”
The Imam ('a) answered, “The things that did not weep for him are al-Basrah, Damascus, and the family of `Uthman.”
I then asked, “May Allah accept me as ransom for you! When I intend to visit him, what should I say and what should I do?”
The Imam ('a) instructed:
When you come to Abu-`Abdullah (al-Husayn), you should bathe yourself on the bank of the River Euphrates. You should then put on (ceremonially) pure clothes and walk barefooted, because you are in the sanctuary of Almighty Allah and His Messenger, uttering repeatedly statements of professing Almighty Allah being the Greatest (i.e. allahu-akbar), there being no god save Him (i.e. la-ilaha-illa-allahu), all glory being to Him (i.e. subhaha-allahi), and all veneration being to Him, and uttering the statement of invoking His blessings on the Holy Prophet and his Household (i.e. allahumma salli `ala muhammadin wa ali muhammadin) until you stop at the gate of the shrine. Then, you should say the following:
alssalamu `alayka ya hujjata allahi wabna hujjatihi
Peace be upon you, O Argument of Allah and son of His Argument.
اَلسَّلاَمُ عَلَيْكُمْ يَا مَلاَئِكَةَ ٱللَّهِ
alasslamu `alaykum ya mala'ikata allahi
Peace be upon you all, O Allah’s angels
وَزُوَّارَ قَبْرِ ٱبْنِ نَبِيِّ ٱللَّهِ
wa zuwwara qabri ibni nabiyyi allahi
and visitors of the tomb of the son of Allah’s Prophet.
You should then walk for ten steps and stop again to repeat the following statement thirty times:
اَللَّهُ أَكْبَرُ
allahu akbar
Allah is the Most Great.
You should then move towards the tomb from the side of the Imam’s face having your face to be to the face of the Imam and the kiblah direction to be between your shoulders. You should then say the following:
Would that I were with you, then should I achieve a great success.
You should then turn around and make the tomb of Abu-`Abdullah in front of you (i.e. stop behind the tomb) and offer a six-unit prayer. Thus, you have accomplished the visitation of Imam al-Husayn’s tomb. You may then leave, if you wish. (Here end the instructive words of Imam al-Sadiq)
This form of Ziyarah has been also reported by Shaykh al-Tusi, in Tahdhib al-Ahkam, and Shaykh al-Saduq, in man-la-yahduruhul-faqih. Commenting on it, Shaykh al-Saduq says, “Although I have mentioned other forms of Ziyarah in my two books of al-Mazar and al-Maqtal, I have chosen this very form for this book, because it is the most authentically reported form; therefore, it covers what we need and meets the required terms.”
Second Form of Ziyarah _Imam Ali Naqi(as)
Shaykh al-Kulayni reports Imam `Ali al-Naqi (al-Hadi) to have said:
When you are at al-Husayn’s tomb, you should say the following words:
and strove for Allah’s sake until death came upon you.
فَصَلَّىٰ ٱللَّهُ عَلَيْكَ حَيّاً وَمَيِّتاً
fasalla allahu `alayka hayyan wa mayyitan
So, Allah may bless you in your lifetime and after your death.
You may then stick your right cheek to the tomb and say these words:
أَشْهَدُ أَنَّكَ عَلَىٰ بَيِّنَةٍ مِنْ رَبِّكَ
ashhadu annaka `ala bayyinatin min rabbika
I bear witness that you are verily relying on clear proof from your Lord.
جِئْتُ مُقِرّاً بِٱلذُّنُوبِ
ji'tu muqirran bildhdhunubi
I have come confessing of my sins
لِتَشْفَعَ لِي عِنْدَ رَبِّكَ
litashfa`a li `inda rabbika
so that you may intercede for me before your Lord.
يَا بْنَ رَسُولِ ٱللَّهِ
yabna rasuli allahi
O son of Allah’s Messenger.
You should then mention the Holy Imams by names respectively and then say the following words:
أَشْهَدُ أَنَّكُمْ حُجَجُ ٱللَّهِ
ashhadu annakum hujaju allahi
I bear witness that you are verily Allah’s Arguments (against His creatures).
أُكْتُبْ لِي عِنْدَكَ مِيثَاقاً وَعَهْداً
uktub li `indaka mithaqan wa `ahdan
Please, write down for me a covenant and a pledge with you.
إِنِّي أَتَيْتُكَ مُجَدِّداً ٱلْمِيثَاقَ
inni ataytuka mujaddidan almithaqa
I have come to you to refresh my covenant;
فَٱشْهَدْ لِي عِنْدَ رَبِّكَ
fashhad li `inda rabbika
so, testify this to me before your Lord.
إِنَّكَ أَنْتَ ٱلشَاهِدُ
innaka anta alshshahidu
You are verily the Witness.
Third Form of Ziyarah -Imam Sadiq(as)
This form of Ziyarah has been reported by Ibn Tawus in his book of al-Mazar. Reporting a great reward for those who visit Imam al-Husayn with this form of Ziyarah, Ibn Tawus, having overlooked the chain of authority, reported that Jabir al-Ju`fi said that Imam al-Sadiq ('a) asked him, “What is the distance between your house and the tomb of al-Husayn?”
Jabir answered, “May Allah accept my father and mother as ransoms for you! It is only a day and half a day (walking).”
“Do you usually visit him?” the Imam (`a) asked.
“Yes, I do,” answered Jabir.
The Imam ('a) then said to him, “May I convey to you good tidings? May I delight you by informing you some of the rewards of visiting his tomb?”
“Yes, you may,” answered Jabir.
The Imam ('a) thus said, “Once you provide yourselves with supplies of travel and prepare yourselves for visiting Imam al-Husayn (`a), the inhabitants of the heavens convey this glad tiding to each other. As soon as you leave the door of your houses and ride or walk, Almighty Allah appoints four thousand angels to bless you until you arrive at Imam al-Husayn’s tomb. When you arrive at the tomb of al-Husayn ibn `Ali (`a), you may stop at the gate and say these words, because you shall be granted a portion of Allah’s mercy for each word you utter... These are the words:
wa jahadta almulhidina wa `abadta allaha hatta ataka alyaqinu
Peace and Allah’s mercy and blessings be upon you.
You may then walk towards the tomb. With each step you make, you will be awarded the reward of one who sacrifices his blood for the sake of Allah. When you approach the tomb, you may wipe your hand over it and say these words:
اَلسَّلاَمُ عَلَيْكَ يَا حُجَّةَ ٱللَّهِ فِي سمائه و أرضه
alssalamu `alayka ya hujjata allahi fi ardihi
Peace be upon you, O Allah’s Argument in His lands.
You may then go for offering the prayer. For each unit of prayer that you offer near the tomb, you will have the reward of one who went one thousand times on hajj and one thousand times on `umrah, manumitted one thousand slaves for the sake of Allah, and stood in the line of a missioned Prophet one thousand times.”
This tradition has been previously mentioned within the etiquettes of visiting Imam al-Husayn’s tomb, yet with little difference in paragraphs and in reporter, who has been al-Mufaddal ibn `Umar.
Fourth Form of Ziyarah
Mu`awiyah ibn `Ammar has reported that he asked Imam al-Sadiq ('a) what to do when visiting Imam al-Husayn’s tomb. The Imam ('a) taught him to say the following words:
اَلسَّلاَمُ عَلَيْكَ يَا أَبَا عَبْدِ ٱللَّهِ
alssalamu `alayka ya aba `abdillahi
Peace be upon you, O Abu-`Abdullah.
صَلَّىٰ ٱللَّهُ عَلَيْكَ يَا أَبَا عَبْدِ ٱللَّهِ
salla allahu `alayka ya aba `abdillahi
May Allah bless you, O Abu-`Abdullah.
رَحِمَكَ ٱللَّهُ يَا أَبَا عَبْدِ ٱللَّهِ
rahimaka allahu ya aba `abdillahi
May Allah have mercy upon you, O Abu-`Abdullah.
لَعَنَ ٱللَّهُ مَنْ قَتَلَكَ
la`ana allahu man qatalaka
May Allah curse those who slew you.
وَلَعَنَ ٱللَّهُ مَنْ شَرِكَ فِي دَمِكَ
wa la`ana allahu man sharika fi damika
May Allah curse those who took part in shedding your blood.
wa la`ana allahu man balaghahu dhalika faradiya bihi
May Allah curse those who are pleased when they knew about it.
أَنَا إِلَىٰ ٱللَّهِ مَنْ ذٰلِكَ بَريءٌ
ana ila allahi min dhalika bari'un
I disavow all those in the presence of Allah.
Fifth form of Ziyarah
From a valid chain of authority, Imam al-Kazim ('a) is reported to have asked Ibrahim ibn Abi’l-Ballad, “What do you say when you visit al-Husayn The man answered: I say the following
mal`ununa mu`adhdhabuna `ala lisani dawuda wa `isa bni maryama
have been accursed, and will be tortured, by the tongue of David and Jesus the son of Mary.
ذٰلِكَ بِمَا عَصَوْٱ وَكَانُوٱ يَعْتَدُونَ
dhalika bima `asaw wa kanu ya`taduna
This was because they disobeyed and used to exceed the limit.
The Imam ('a) commented, “Yes, this is accurate.”
بحار الأنوار: ج101، ص165
Bihar al-Anwar: vol. 101, p. 165.
Sixth form of Ziyarah
`Ammar has reported Imam al-Sadiq ('a) as saying that when you stop at the grave of Imam al-Husayn ('a), you may say the following words
Would that I were with you, then should I achieve a great success.
Ziarat Numbers vis a vis Nibras book ziarat numbers:
1st is 2nd of Nibras, 2nd is 8th, 3rd is 3rd, 4th is 12th, 5th is 17th, 6th is 7th, 7th is 1st (Ziarat e Waritha)
Seventh Main Full Form of Ziyarah Ghusl/Entrance| |Ziyarat |Hz Ali Akber(sa) | Martyrs GHUSL dua Imam al-Sadiq ('as) taught Safwan a Ghusl dua.
He narrated that the Messenger of Allah (s) said, ‘After my demise, my son (al-Husayn) will be killed on the bank of the Euphrates. He who washes himself in that river (intending to visit the tomb of al-Husayn) will have all of his sins eradicated as if he has just been born by his mother.’
بِسْمِ ٱللَّهِ وَبِٱللَّهِ
bismillahi wa billahi
In the Name of Allah (I begin) and in Allah (I put my trust).
اَللَّهُمَّ ٱجْعَلْهُ نُوراً وَطَهُوراً
allahumma ij`alhu nuran wa tahuran
O Allah, (I beseech You to) make this water for me light, purification,
وَحِرْزاً وَشِفَاءً مِنْ كُلِّ دَاءٍ
wa hirzan wa shifa'an min kulli da'in
shelter, and remedy from every malady,
وَسُقْمٍ وَآفَةٍ وَعَاهَةٍ
wa suqmin wa afatin wa `ahatin
ill, epidemic, or defect.
اَللَّهُمَّ طَهِّرْ بِهِ قَلْبِي
allahumma tahhir bihi qalbi
O Allah, purify my heart through this water,
وَٱشْرَحْ بِهِ صَدْرِي
washrah bihi sadri
expand my breast for me,
وَسَهِّلْ لِي بِهِ أَمْرِي
wa sahhil li bihi amri
and make my affair easy to me.
When you finish washing yourself, Imam al-Sadiq went on, put on two dresses and offer a two-unit prayer not very far from the bank of the river. That is the very place about which Almighty Allah said:
And in the earth there are tracts side by side and gardens of grapes and corn and palm trees having one root and (others) having distinct roots they are watered with one water, and We make some of them excel others in fruit. (13:4)
As you finish your prayer, direct towards the Ha'ir (i.e. Imam al-Husayn’s shrine) with tranquility and solemnity. As you walk, try to make short steps, for Allah the All-exalted shall record for you the reward of going on hajj (holy pilgrimage to Mecca) and going on ‘Umrah (recommended pilgrimage to Mecca). Try to be pious-hearted with tearful eyes. Repeat as many times as possible the Takbir statement (saying allahu Akbar—Allah is the Most Great), the Tahlil statement (saying la ilaha illa (a)llahu—There is no god but Allah), statements of praising Allah, statements of invoking blessings on the Holy Prophet and his Household in general and blessings on Imam al-Husayn in particular, and statements of cursing those who killed him and those who were the main reason beyond so.
At the door of the Hai'r, you may stop and say the following words:
اللَّهُ أَكْبَرُ كَبِيراً
allahu akbaru kabiran
Allah is verily the Most Great.
وَٱلْحَمْدُ لِلَّهِ كَثِيراً
walhamdu lillahi kathiran
Very much thanks is due to Allah.
وَسُبْحَانَ ٱللَّهِ بُكْرَةً وَأَصِيلاً
wa subhana allahi bukratan wa asilan
All praise be to Allah in morns and eves.
اَلْحَمْدُ لِلَّهِ ٱلَّذِي هَدَانَا لِهٰذَا
alhamdu lillahi alladhi hadana lihadha
All praise is due to Allah Who has guided us to this
O Fatimah the doyenne of the women of the world, may I enter?
أَأَدْخُلُ يَا مَوْلاَيَ يَا أَبَا عَبْدِ ٱللَّهِ
a'adkhulu ya mawlaya ya aba`abdillahi
O my master Abu `Abdullah, may I enter?
أَأَدْخُلُ يَا مَوْلاَيَ يَا بْنَ رَسُولِ ٱللَّهِ
a'adkhulu ya mawlaya yabna rasuli allahi
O my master and son of the Messenger of Allah, may I enter?
At entrance
If you feel that your heart has become submissive and your eyes have become tearful, then that will be the sign of permission to enter. You then should enter and say these words:
اَلْحَمْدُ لِلَّهِ ٱلْوَاحِدِ ٱلأَحَدِ
alhamdu lillahi alwahidi al-ahadi
All praise is due to Allah the One, the Unique,
ٱلْفَرْدِ ٱلصَّمَدِ
alfardi alssamadi
the Single, the Absolute,
ٱلَّذِي هَدَانِي لِوِلاَيَتِكَ
alladhi hadani liwilayatika
Who has guided me to be loyal to you,
وَخَصَّنِي بِزِيَارَتِكَ
wa khassani biziyaratika
given me exclusively the chance to visit your tomb,
وَسَهَّلَ لِي قَصْدَكَ
wa sahhala li qasdaka
and made it easy for me to direct to you.
Z I Y A R A T
You should then come near the door of the dome from the side of the Imam’s head and say these words:
and to keep me with you in this world and in the Hereafter.
Then, you should stand up for offering a two-unit prayer next to the side of the Imam’s head. In this prayer, you can recite any Surah you like. When you finish, you should say these words:
Would that I were with you so that I could also share the accomplishment with you.
You should then return to the place near the head of Imam al-Husayn ('a), supplicate Almighty Allah as much as you can, and pray for yourself, your family members, your parents, and your friends, because any prayer in the holy shrine of Imam al-Husayn (`a) shall never be rejected.
Commentary: Known as Ziyarah Warith, this form of ziyarah has been quoted from Shaykh al-Tusi’s book of Misbah al-Mutahajjid, which is one of the most sublime, reliable, and famous books in the scholastic milieus. I have therefore quoted this form of ziyarah from this honorable book without leaning on any other means or reference book. Hence, the sealing statement of this form was the following:
The noble Shaykh Ja`far ibn Qawlawayh al-Qummi has reported through a considerable chain of authority that Abu-Hamzah al-Thumali reported Imam al-Sadiq (`a) as saying:
If you intend to visit the tomb of al-`Abbas ibn `Ali (`a) that lies on the bank of the River Euphrates opposite to al-Ha'ir, you should stop at the gate of the shed (precinct) and say these words:
and the most conclusive reward that He may give to any one who fulfills his homage,
وَٱسْتَجَابَ لَهُ دَعْوَتَهُ
wastajaba lahu da`watahu
answers the call (of the religion),
وَأَطَاعَ وُلاةَ أَمْرِهِ
wa ata`a wulata amrihi
and obeys his (divinely elected) leaders.
أَشْهَدُ أَنَّكَ قَدْ بَالَغْتَ فِي ٱلنَّصِيحَةِ
ashhadu annaka qad balaghta fi alnnasihati
I testify that you acted extremely sincerely
وَأَعْطَيْتَ غَايَةَ ٱلمَجْهُودِ
wa a`tayta ghayata almajhudi
and exerted all your efforts (in this regard).
فَبَعَثَكَ ٱللَّهُ فِي ٱلشُّهَدَاءِ
faba`athaka allahu fi alshshuhada'i
Allah may attach you to the martyrs,
وَجَعَلَ رُوحَكَ مَعَ أَرْوَاحِ ٱلسُّعَدَاءِ
wa ja`ala ruhaka ma`a arwahi alssu`ada'i
add your soul to the souls of the happy ones,
وَأَعْطَاكَ مِنْ جِنَانِهِ أَفْسَحَهَا مَنْزِلاً
wa a`taka min jinanihi afsahaha manzilan
give you the largest abode in His Paradise
وَأَفْضَلَهَا غُرَفاً
wa afdalaha ghurafan
and the most handsome room,
وَرَفَعَ ذِكْرَكَ فِي عِلِّيِّينَ
wa rafa`a dhikraka fi `illiyyina
exalt your mention in `Illiyyin (the most elevated position),
وَحَشَرَكَ مَعَ ٱلنَّبِيِّينَ وَٱلصِّدِّيقِينَ
wa hasharaka ma`a alnnabiyyina walssiddiqina
and join you to the Prophets, the veracious ones,
وَٱلشُّهَدَاءِ وَٱلصَّالِحِينَ
walshshuhada'i walssalihina
the martyrs, and the righteous ones.
وَحَسُنَ أُوْلٰئِكَ رَفِيقاً
wa hasuna ula'ika rafiqan
Very excellent is the companionship of such ones.
أَشْهَدُ أَنَّكَ لَمْ تَهِنْ وَلَمْ تَنْكُلْ
ashhadu annaka lam tahin wa lam tankul
I testify that you did not lag behind and did not turn away the face,
وَأَنَّكَ مَضَيْتَ عَلَىٰ بَصِيرَةٍ مِنْ أَمْرِكَ
wa annaka madayta `ala basiratin min amrika
and that you left this life with full awareness of the truth,
مُقْتَدِياً بِٱلصَّالِحِينَ
muqtadiyan bilssalihina
following the examples of the righteous ones
وَمُتَّبِعاً لِلنَّبِيِّينَ
wa muttabi`an lilnnabiyyina
and sticking to the Prophets.
فَجَمَعَ ٱللَّهُ بَيْنَنَا وَبَيْنَكَ
fajama`a allahu baynana wa baynaka
So, Allah may gather us with you,
وَبَيْنَ رَسُولِهِ وَأَوْلِيَائِهِ
wa bayna rasulihi wa awliya'ihi
with His Messenger, and with His disciples
فِي مَنَازِلِ ٱلمُخْبِتِينَ
fi manazili almukhbitina
in the abodes of those who practiced humbly (with their Lord).
فَإِنَّهُ أَرْحَمُ ٱلرَّاحِمِينَ
fa'innahu arhamu alrrahimina
He is certainly the most merciful of all the merciful ones.
It is expedient to say this form of ziyarah while standing behind the holy tomb and facing the kiblah direction, as is also advised by Shaykh al-Tusi in his book of Tahdhib al-Ahkam.
You may then enter, throw yourself on the tomb, and say the following words while facing the kiblah direction:
السَّلاَمُ عَلَيْكَ أَيُّهَا ٱلعَبْدُ ٱلصَّالِحُ
alssalamu `alaykha ayyuha al`abdu alssalihu
Peace be upon you, O righteous servant (of Allah).
According to the previously mentioned narration, the ziyarah of al-`Abbas ends here. But Sayyid Ibn Tawus and Shaykh al-Mufid, as well as other scholars, have added the following:
You may then turn to the side of the head and offer a two-unit prayer.You may offer prayers as many as you wish and supplicate earnestly. After these prayers, you may say the following prayer:
waj`alni mimman yanqalibu min ziyarati mashahidi ahibba'ika
to make me one of those who, as returning from the pilgrimage to the tombs of Your beloved ones,
مُفْلِحاً مُنْجِحاً
muflihan munjihan
win success and prosperity
قَدِ ٱسْتَوْجَبَ غُفْرَانَ ٱلذُّنُوبِ
qad istawjaba ghufrana aldhdhunubi
and deserve forgiveness of sins,
وَسَتْرَ ٱلْعُيُوبِ
wa satra al`uyubi
covering up of defects,
وَكَشْفَ ٱلْكُرُوبِ
wa kashfa alkurubi
and relief of disasters.
إِنَّكَ أَهْلُ ٱلتَّقْوَىٰ وَأَهْلُ ٱلْمَغْفِرَةِ
innaka ahlu alttaqwa wa ahlu almaghfirati
You are surely worthy of being feared and worthy of forgiving.
If you intend to take leave, you may approach the holy tomb and say the following words, which has been reported from Abu-Hamzah al-Thumali and have been mentioned by other scholars:
أَسْتَوْدِعُكَ ٱللَّهَ وَأَسْتَرْعِيكَ
astawdi`uka allaha wa astar`ika
I entrust you with Allah, beseech Him to keep you under His guard,
وَأَقْرَأُ عَلَيْكَ ٱلسَّلاَمَ
wa aqra'u `alayka alssalama
and invoke peace upon you.
آمَنَّا بِٱللَّهِ وَبِرَسُولِهِ وَبِكِتَابِهِ
amanna billahi wa birasulihi wa bikitabihi
We have believed in Allah, in His Messenger, in His Book,
Allah may send blessings upon Muhammad and the Household of Muhammad.
You may then pray Almighty Allah for yourself, your parents, your brethren-in-faith, and for Muslims. You may choose any statement of supplication you like.
Feats and Position of Al-`Abbas
Imam al-Sajjad, peace and blessings of Allah be upon him, is reported to have said, “May Allah have mercy upon al-`Abbas. He preferred his brother to himself and sacrificed himself for him until his two hands were severed. So, Almighty Allah shall give him as compensation two wings to fly with the angels in Paradise in the same way as He shall do to Ja`far ibn Abi-Talib. Verily, al-`Abbas shall enjoy such a supreme position with Almighty Allah due to which all martyrs will hope to have its like on the Resurrection Day.”
It has been also reported that al-`Abbas, peace be upon him, was thirty-four years old when he was martyred. His mother, Ummu’l-Banin, used to go out to the al-Baqi` Cemetery to elegize, weep, and mourn for al-`Abbas and his brothers. Whoever passed be her would not be able to stop weeping for her mournful style.
Actually, it is not strange to find a loyalist (to the Ahl al-Bayt) weeping for al-`Abbas when he listened to the mournful words of Lady Ummu’l-Banin, because even Marwan ibn al-Hakam, the bitterest enemy of the Ahl al-Bayt, could not help weeping when he heard the mournful words of this lady.
Elegizing al-`Abbas and her other sons, Ummu’l-Banin composed the following poetic verses:
يَا مَنْ رَآىٰ ٱلْعَبَّاسَ كَرَّ
O he who saw al-`Abbas attacking the groups of the sheep-like enemies,
عَلَىٰ جَمَاهِيرِ ٱلنَّقَدْ
followed by the sons of Haydar, who were as courageous as lions.
وَوَرَاهُ مِنْ أَبْنَاءِ حَيْـ
I have been told that my son was stricken on the head and had his hand cut!
ـدَرَ كُلُّ لَيْثٍ ذِي لَبَدْ
Woe me for my young lion! Did the stroke of the iron post bow his head?
أُنْبِئْتُ أَنَّ ٱبْنِي أُصيـ
Had his sword been in his hand, none could have ever approached him.
Great is my distress! Is it true what they have told
بِأَنَّ عَبَّاساً قَطِيعُ ٱلْيَمِينْ
that `Abbas’s right hand was severed?
Offer a two-unit prayer Among the other recommended acts in Imam al-Husayn’s holy shrine is to offer a two-unit prayer at the side of the head, reciting Surah al-Fatihah and Surah al-Rahman in the first unit and Surah al-Fatihah and Surah al-Mulk (No. 76) in the second.
On the word of Sayyid Ibn Tawus, one who offers this prayer will be granted the reward of having performed an admitted and acceptable ritual pilgrimage (hajj) with the Holy Prophet (s) for twenty times.
Salwaat of Imam Ali(as)/Lady Fatima(sa) Salwaat on Imam(as) 3 Duas at shrine Dua at headside Eleventh:Salwaat of Imam Ali (as) and Lady Fatima (sa) Abu-Sa`id al-Mada'ini is reported to have said that he, once, came to Imam al-Sadiq ('a) and asked, “May I go for visiting the tomb of al-Husayn?” The Imam ('a) answered, “Yes, you may. Go for visiting the tomb of al-Husayn the son of Allah’s Messenger, the most immaculate of all the immaculate ones, the most infallible of all the infallible ones, and the most munificent of all those who act munificently. After you visit him, you may repeat the glorification words of the Commander of the Faithful (Amir al-Mu'minin) one thousand times while you are at the head’s side and repeat the glorification words of the Luminous Lady (i.e. al-Zahra') one thousand time while you are at the legs’ side. You may then offer a two-unit prayer reciting Surah Yasin (No. 36) and Surah al-Rahman (No. 55) in that prayer. If you do so, you will earn a great reward.”
When the reporter asked the Imam ('a) to teach him the glorification words of the Commander of the Faithful and those of the Luminous Lady, the Imam said: The glorification words of (Imam) `Ali are the following:
سُبْحَانَ ٱلَّذِي لاَ تَنْفَدُ خَزَائِنُهُ
subhana alladhi la tanfadu khaza'inuhu
Glory be to Him Whose reserves never run out.
سُبْحَانَ ٱلَّذِي لاَ تَبِيدُ مَعَالِمُهُ
subhana alladhi la tabidu ma`alimuhu
Glory be to Him Whose signs are never exterminated.
Glory be to Him Who never betakes to Himself a partner in His judgments.
سُبْحَانَ ٱلَّذِي لاَ ٱضْمِحْلاَلَ لِفَخْرِهِ
subhana alladhi la idmihlala lifakhrihi
Glory be to Him Whose honor never vanishes.
سُبحَانَ ٱلَّذِي لاَ ٱنْقِطَاعَ لِمُدَّتِهِ
subhana alladhi la inqita`a limuddatihi
Glory be to Him Whose duration (of existence) is never interrupted.
سُبْحَانَ ٱلَّذِي لاَ إِلٰهَ غَيْرُهُ
subhana alladhi la ilaha ghayruhu
Glory be to Him save Whom there is no god.
The glorification words of Fatimah (`a) are the following:
سُبْحَانَ ذِي ٱلْجَلاَلِ ٱلْبَاذِخِ ٱلْعَظِيمِ
dhi aljalali albadhikhi al`azeem
Glory be to the Lord of majesty and exalted great
سُبْحَانَ ذِي ٱلْعِزِّ ٱلشَّامِخِ ٱلْمُنِيفِ
dhi al`izzi alshshamikhi almunif
Glory be to the Lord of honor and sublime author
سُبْحَانَ ذِي ٱلْمُلْكِ ٱلْفَاخِرِ ٱلْقَدِيمِ
dhi almulki alfakhiri alqad
Glory be to the Lord of eternal, splendid sovereign
سُبْحَانَ ذِي ٱلْبَهْجَةِ وَٱلْجَمَالِ
dhi albahjati waljamal
Glory be to the Lord of splendor and beauty
سُبْحَانَ مَنْ تَرَدَّىٰ بِٱلنُّورِ وَٱلْوَقَارِ
man taradda bilnnuri walwaqar
Glory be to Him Who is clad in light and dignity
سُبحَانَ مَنْ يَرَىٰ اثَرَ ٱلَّنمْلِ فِي ٱلصَّفَا
man yara athara alnnamli fi alssfa
Glory be to Him Who makes out the footprints of the ant on the
وَوَقْعَ ٱلطَّيْرِ فِي ٱلْهَوَاءِ
a alttayri fi alhawa
and (the exact time and place of) the bird dipping down through the
Fourteenth:Salwaat on Imam :Among the rites to be done in the holy shrine of Imam al-Husayn ('a) is to invoke Almighty Allah’s blessings upon him. It is thus reported to stand behind the tomb at the side of the two shoulders and to invoke Almighty Allah’s blessings upon the Holy Prophet (s) and Imam al-Husayn ('a).
In his book of Misbah al-Za'ir, Sayyid Ibn Tawus has reported the following form of invocation of blessings upon Imam al-Husayn ('a) within some forms of ziyarah:
Verily, He is the best of all those who may forgive and the most merciful of all those who show mercy.
اَللَّهُمَّ ابْلِغْ سَيِّدِي وَمَوْلاَيَ
allahumma abligh sayyidi wa mawlaya
O Allah, (please) convey to my master and chief
تَحِيَّةً كَثِيرَةً وَسَلاَماً
tahiyyatan kathiratan wa salaman
abundant greetings and salutations
وَٱرْدُدْ عَلَيْنَا مِنْهُ ٱلسَّلاَمَ
wardud `alayna minhu alssalama
and convey to us his response to our greetings.
إِنَّكَ جَوَادٌ كَرِيمٌ
innaka jawadun karimun
You are verily All-magnanimous and All-generous.
وَصَلِّ عَلَيْهِ كُلَّمَا ذُكِرَ ٱلسَّلاَمُ
wa salli `alayhi kullama dhukira alssalamu
And bless him whenever blessing is mentioned
وَكُلَّمَا لَمْ يُذْكَرْ يَا رَبَّ ٱلْعَالَمِينَ
wa kullama lam yudhkar ya rabba al`alamina
and whenever it is not mentioned, O Lord of the worlds!
Within the recommended acts on the `Ashura' Day, I have cited a form of ziyarah of Imam al-Husayn ('a). At the end of this section, I will mention another invocation of blessings upon the Immaculate Imams ('a), which comprises a brief invocation of blessings upon Imam al-Husayn ('a) exclusively. So, do not miss these invocations.
Recite 3 Duas below
Thirteenth: Dua at Shrine Granting of requests under the supreme dome of his shrine is one of the distinctive returns that Almighty Allah has exclusively given to Imam al-Husayn ('a) as one compensation for his martyrdom. Seizing this opportunity, a pilgrim is advised not to show any shortcoming in entreating Almighty Allah, turning to Him, repenting before Him, and providing one’s needs to Him.
Through the numerous forms of ziyarah that are said during visiting Imam al-Husayn’s tomb, many prayers, holding high meanings, have been mentioned to be said there. However, briefness has not allowed us to cite all these prayers here. It is most advisable to say the supplications of al-Sahifah al-Sajjadiyyah, because they are the most preferable.
1.One of them is below to be said while raising one’s hands towards the sky:
اَللَّهُمَّ قَدْ تَرَىٰ مَكَانِي
allahumma qad tara makani
O Allah, You do see my place,
وَتَسْمَعُ كَلاَمِي
wa tasma`u kalami
hear my words,
وَتَرَىٰ مَقَامِي وَتَضَرُّعِي
wa tara maqami wa tadarru`i
and see you situation, imploration,
وَمَلاَذِي بِقَبْرِ حُجَّتِكَ وَٱبْنِ نَبِيِّكَ
wa maladhi biqabri hujjatika wabni nabiyyika
and seeking shelter with the tomb of Your Argument and Your Prophet’s son.
وَقَدْ عَلِمْتَ يَا سَيِّدِي حَوَائِجِي
wa qad `alimta ya sayyidi hawa'iji
You, O my Master, have already known my needs
وَلاَ يَخْفَىٰ عَلَيْكَ حَالِي
wa la yakhfa `alayka hali
and none of my manners can be hidden from You.
وَقَدْ تَوَجَّهْتُ إِلَيْكَ بِٱبْنِ رَسُولِكَ
wa qad tawajjahtu ilayka bibni rasulika
I am now turning my face towards You in the name of Your Prophet’s son,
from whom You have warded off misfortunes, diseases,
وَٱلْفِتَنَ وَٱلاعْرَاضَ
walfitana wal-a`rada
seditious matters, and calamities;
مِنَ ٱلذِّينَ تُحْيِيهِمْ فِي عَافِيَةٍٍ
min alladhina tuhyihim fi `afiyatin
those whom You make live in wellbeing,
وَتُميتُهُمْ فِي عَافِيَةٍ
wa tumituhm fi `afiyatin
cause to die in wellbeing,
وَتُدْخِلُهُمُ ٱلْجَنَّةَ فِي عَافِيَةٍ
wa tudkhiluhum aljannata fi `afiyatin
allow to enter Paradise in wellbeing,
وَتُجِيرُهُمْ مِنَ ٱلنَّارِ فِي عَافِيَةٍ
wa tujiruhum min alnnari fi `afiyatin
and save from Hellfire in wellbeing;
وَوَفِّقْ لِي بِمَنٍّ مِنْكَ
wa waffiq li bimannin minka
and, out of Your favor, lead me
صَلاَحَ مَا اؤَمِلَّ فِي نَفْسِي
salaha ma u'ammilu fi nafsi
to the achievement of what I hope for regarding myself,
وَاهْلِي وَوُلْدِي وَإِخْوَانِي وَمَالِي
wa ahli wa wuldi wa ikhwani wa mali
my wife, my sons, my brethren-in-faith, my properties,
وَجَمِيعِ مَا انْعَمْتَ بِهِ عَلَيَّ
wa jami`i ma an`amta bihi `alayya
and whatever bliss You have endowed me;
يَا ارْحَمَ ٱلرَّاحِمينَ
ya arhama alrrahimina
O most merciful of all those who show mercy!
2.Fifteenth: Among the recommended acts in the shrine of Imam al-Husayn ('a) is to say the supplicatory prayer of the oppressed against the oppressor. In other words, one who has been exposed to wronging by an oppressor is advised to pray Almighty Allah with this supplicatory prayer in the holy shrine of Imam al-Husayn ('a). This supplicatory prayer, which has been recorded by Shaykh al-Tusi in his book of Misbah al-Mutahajjid to be one of the recommended acts on Fridays, is as follows:
اَللَّهُمَّ إِنِّي اعْتَزُّ بِدِينِكَ
allahumma inni a`tazzu bidinika
O Allah, I obtain my dignity from following Your religion
وَاكْرُمُ بِهِدَايَتِكَ
wa akrumu bihidayatika
and I am honored because of You have guided me,
وَ… يُذِلُّنِي بِشَرِّهِ
wa…anun yudhilluni bisharrihi
but [so-and-so] is humiliating me by his evil,
وَيُهِينُنِي بِاذِيَّتِهِ
wa yuhinuni bi'adhiyyatihi
insulting me by harming me,
وَيُعِيبُنِي بِوَلاَءِ اوْلِيَائِكَ
wa yu`ibuni biwala'i awliya'ika
imputing dishonor to me because I am loyal to Your Representatives,
O Allah, (please) send blessings upon Muhammad and his Household
وَاعِدْنِي عَلَيْهِ ٱلسَّاعَةَ ٱلسَّاعَةَ
wa a`idni `alayhi alssa`ata alssa`ata
and support me against him at this very hour! At this very hour!
You may then throw yourself on the grave and say,
مَوْلاَيَ إِمَامِي
mawlaya imami
O my master and leader,
مَظْلُومٌ ٱسْتَعْدَىٰ عَلَىٰ ظَالِمِهِ
mazlumun ista`da `ala zalimihi
(I have been) oppressed and (I am) seeking your support against him who has oppressed me.
ٱلنَّصْرَ ٱلنَّصْرَ
alnnasra alnnasra
Grant me support! Grant me support!
The last statement may be repeated as many times as one breath may take.
3.Sixteenth: Short Dua at the side of Imam al-Husayn’s head- Mafatih which has been reported by Ibn Fahad in his book of `Uddat al-Da`i:for granting of requests
يَا ابَا عَبْدِ ٱللَّهِ
ya aba `abdillahi
O Abu-`Abdullah,
اشْهَدُ انَّكَ تَشْهَدُ مَقَامِي
ashhadu annaka tashhadu maqami
I bear witness that you can now see my situation
وَتَسْمَعُ كَلاَمِي
wa tasma`u kalami
and hear my words
وَانَّكَ حَيٌّ عِنْدَ رَبِّكَ تُرْزَقُ
wa annaka hayyun `inda rabbika turzaqu
and that you are alive with Your Lord and you are receiving sustenance from Him.
فَٱسْالْ رَبَّكَ وَرَبِّي فِي قَضَاءِ حَوَائِجِي
fas'al rabbka wa rabbi fi qada'i hawa'iji
So (please) ask your and my Lord to grant me my requests.
He who says this supplication will have his requested granted by Almighty Allah, God willing.
Longer Dua at the head place ( Raas Hussain)(as) of Imam- PDF
and forgive me and all my believing brothers and sisters,
بِرَحْمَتِك َ يا أَرْحَمَ الرّاحِمينَ
by Your mercy, O Most Merciful of the merciful.
Then pray a two rakat/unit salt, in the first unit after Sura Al Hamd recite Sura Anbiya and in the second unit after Al Hand recite Sura Hashr, then in the qunoot recite the following dua:
لاإِلهَ إِلاَّ اللهُ الْحَليمُ الْكَريمُ ،
Lā ilāha illā Allāh al-Ḥalīm al-Karīm,
There is no god but Allah, the Forbearing, the Generous,
لاإِلهَ إِلاَّاللهُ الْعَلِىُّ الْعَظيمُ ،
Lā ilāha illā Allāh al-ʿAlī al-ʿAẓīm,
There is no god but Allah, the Most High, the Great,
لاإِلهَ إِلاَّاللهُ رَبُّ السَّماواتِ السَّبْعِ ،
Lā ilāha illā Allāh Rabb as-Samāwāt as-Sabʿ,
There is no god but Allah, the Lord of the seven heavens,
O Allah, I bear witness to my belief in Your Messenger,
صَلَّى اللهُ عَلَيْهِ وَ الِهِ ،
Ṣallā Allāh ʿalayh wa ālih,
Peace be upon him and his family,
وَ إيماني بِهِ ،
Wa īmānī bihi,
And my faith in him,
After completing the Salat , recite tasbeeh of Hazrat Sayyada s.a. and then go in prostration and recite the following forty times:
سبحان الله و الحمدلله و لااله الا الله و الله اکب
source "Biharul Anwar vol 98 page 324
Ziarat Hazrat Ali Akber (sa)
Then, move to the side of the Imam’s feet, stop at the place of the head of `Ali ibn al-Husayn ('a) and say the following words:
اَلسَّلاَمُ عَلَيْكَ يَا بْنَ رَسُولِ ٱللَّهِ
alssalamu `alayka yabna rasuli allahi
Peace be upon you, O son of the Messenger of Allah.
alssalamu `alayka ya waliyya allahi wabna waliyyihi
Peace be upon you, O intimate servant of Allah and the son of His intimate servant.
لَقَدْ عَظُمَتِ ٱلْمُصيبَةُ
laqad `azumat almusibatu
Extremely terrible was the calamity
وَجَلَّتِ ٱلرَّزِيَّةُ بِكَ عَلَيْنَا
wa jallat alrraziyyatu bika `alayna
and astounding is the misfortune that you suffered, upon us
وَعَلَىٰ جَمِيعِ ٱلْمُسْلِمينَ
wa `ala jami`i almuslimina
and upon all Muslims.
فَلَعَنَ ٱللَّهُ أُمَّةً قَتَلَتْكَ
fala`ana allahu ummatan qatalatka
So, curse of Allah be on those who killed you
وَأَبْرَأُ إِلَىٰ ٱللَّهِ وَإِلَيْكَ مِنْهُمْ
wa abra'u ila allahi wa ilayka minhum
and I disavow them in the presence of Allah and You.
Other Longer Ziarat from book Nibrās al-Zāʼir fī Ziyārat al-Ḥāʼir
a)Imam al-Sadiq (as) said to Yunus ibn Dhabyan: "Then you stand and go to his son Ali (as), who is at his feet, and say:
السَّلامُ عَلَيْكَ يَابْنَ رَسُولِ اللّهِ،
As-salāmu ʿalayka yā ibn Rasūl Allāh,
Peace be upon you, O son of the Messenger of Allah,
Wa abraʾu ilā Allāh wa ilayka minhum fī ad-dunyā wal-ākhira,
And I disavow myself to Allah and to you from them in this world and the hereafter.
b)Imam al-Sadiq (as) said to Abu Hamza al-Thumali:
Then proceed to the grave of Ali ibn al-Husayn (as), which is at the feet of al-Husayn (as). When you stand before it, say:
As-salāmu ʿalayka yā ibn Rasūl Allāh wa ibn Amīr al-Muʾminīn wa ibn al-Ḥusayn bin ʿAlī wa raḥmatullāhi wa barakātuhu,
Peace be upon you, O son of the Messenger of Allah, and the son of the Commander of the Faithful, and the son of Husayn bin Ali, and the mercy of Allah and His blessings,
Fa hanīʾan lakum - yā banī ʿAbd al-Muṭṭalib - at-tamassuk mina an-nabī ṣallā Allāhu ʿalayhi wa ālihi bi-as-sayyid as-sābiq Ḥamza bin ʿAbd al-Muṭṭalib,
So congratulations to you - O sons of Abdul-Muttalib - for holding on to the Prophet, may Allah's blessings be upon him and his family, with the leading master Hamza bin Abdul-Muttalib,
Ashhadu annaka mina al-fariḥīn « bimā ātāhum Allāhu min faḍlihi wa yastabshirūna billadhīna lam yalḥaqū bihim min khalfihim allā khawfun ʿalayhim wa lā hum yaḥzanūn »,
I bear witness that you are among the rejoicing ones « with what Allah has given them of His bounty and they rejoice in those who have not yet joined them behind them, no fear shall be upon them, nor shall they grieve ».
Wa ashhadu annakum aʿlām ad-dīn wa nujūm al-ʿālamīn.
And I bear witness that you are the banners of religion and the stars of the worlds.
Source
نبراس الزائر في زيارة الحائر
تأليف: مهدي پور, علي اكبر
الناشر: مولود كعبه
Source
Nibrās al-Zāʼir fī Ziyārat al-Ḥāʼir
Authors: Mehdi Pour, Ali Akbar
Publisher: Mawlūd Kaʻbah
Ziyarat Martyrs Common
You should then leave from the door that is at the side of `Ali ibn al-Husayn’s feet, direct towards the martyrs, and say the following words:
Would that I were with you so that I could also share the accomplishment with you.
Other Visitations of the Martyrs (as) Source Nibrās al-Zāʼir fī Ziyārat al-Ḥāʼir Martyrs Tab in Ziarat Nahiya a.Imam aṣ-Ṣādiq (as) said to Yūnis al-Kanāsī: Then you come to the graves of the martyrs and greet them and say:
Fa jazākumu Allāh ʿan ar-Rasūl wa ibnihi wa dhurriyyatihi afḍal al-jazāʾ,
May Allah reward you on behalf of the Messenger and his son and his progeny with the best of rewards,
اَلْحَمْدُ للّهِ الَّذِي صَدَقَكُمْ وَعْدَهُ،
Al-ḥamdu li-llāh alladhī ṣadaqakum waʿdahu,
All praise is due to Allah who fulfilled His promise to you,
وَأَرَاكُمْ مَا تُحِبُّونَ.
Wa arākum mā tuḥibbūn.
And showed you what you love.
b.Imam aṣ-Ṣādiq (as) said to Abū Ḥamza ath-Thumālī: Then you leave the portico and stand in front of the graves of the martyrs and address them all together and say:
« Wa kaʾayyin min nabiyyin qātala maʿahu ribbiyyūna kathīrun fa-mā wahanū limā aṣābahum fī sabīl Allāh wa mā ḍaʿufū wa mā istakānū »
« And how many a prophet fought with whom were many religious scholars but they never lost assurance due to what afflicted them in the way of Allah, nor did they weaken or submit » (Quran 3:146),
Fa-yā laytanī kuntu maʿakum fa-afūza maʿakum fī al-jinān maʿa ash-shuhadāʾ wa aṣ-ṣāliḥīn wa ḥasuna ulāʾika rafīqan,
Oh, I wish I were with you so I could achieve victory with you in the gardens with the martyrs and the righteous, and excellent are those as companions,
Antum sādat ash-shuhadāʾ fī ad-dunyā wa al-ākhirah.
You are the leaders of the martyrs in this world and the Hereafter.
e.Long Ziarat with Specific nmaes of Martyrs -As-Sayyid ibn Ṭāwūs said: Then you head towards the house by the feet of ʿAlī ibn al-Ḥusayn (peace be upon them) and say:
Wa laḥaqta bihā « alladhīna anʿama Allāh ʿalayhim min an-nabiyyīn wa aṣ-ṣiddīqīn wa ash-shuhadāʾ wa aṣ-ṣāliḥīn wa ḥasuna ulāʾika rafīqan dhālika al-faḍlu min Allāh wa kafā bi-Allāh ʿalīman ».
And you joined with them « those upon whom Allah has bestowed favor of the prophets, the steadfast affirmers of truth, the martyrs, and the righteous. And excellent are those as companions That is the bounty from Allah, and sufficient is Allah as knower » (Quran 4:69-70).
Ṣinw al-waṣī Amīr al-Muʾminīn ṣalawāt Allāh ʿalayh wa ālih wa ʿalayk wa ʿalā abīk mā dajā layl wa aḍāʾ nahār,
Brother of the successor, the Commander of the Faithful, blessings of Allah be upon him and his family and upon you and your father, as long as night falls and day shines,
وما طَلَعَ هِلالٌ وَما أَخْفَاهُ سِرارٌ،
Wa mā ṭalaʿa hilāl wa mā akhfāhu sirār,
And as long as the crescent rises and is hidden by the waning,
Fa-ijtamaʿa laka mā waʿadak Allāh bihi min an-naʿīm bi-ḥaqq al-mubālaghah ilā mā awjabahu Allāh ʿazza wa jall laka bi-ḥaqq an-nasab wa al-mushārakah,
So you have combined what Allah promised you of bliss with the right of exertion to what Allah, Mighty and Majestic, obligated for you by the right of lineage and partnership,
Wa as-salāmu ʿalaykum wa raḥmat Allāh wa barakātuhu.
And peace be upon you and the mercy of Allah and His blessings.
Then return to the place of the head of al-Ḥusayn (peace be upon him), face the Qibla, and pray two units of the visitation prayer,
In the first unit, recite Al-Ḥamd and Surah Al-Anbiyāʾ,
And in the second unit, recite Al-Ḥamd and Surah Al-Ḥashr,
Or whatever you find easy from the Quran,
Then say:
سُبْحَان ذِي الْقُدْرَةِ وَالْجَبَروتِ،
Subḥān dhī al-qudrah wa al-jabarūt,
Glory be to the Possessor of Power and Might,
سُبْحَانَ ذِي الْعِزَّةِ وَالْمَلَكُوتِ،
Subḥān dhī al-ʿizzah wa al-malakūt,
Glory be to the Possessor of Honor and Sovereignty,
سُبْحَانَ المُسَبَّحِ لَهُ بِكُلِّ لِسانٍ،
Subḥān al-musabbaḥ lahu bi-kulli lisān,
Glory be to Him, to whom every tongue glorifies,
سُبْحانَ الْمَعْبُودِ في كُلِّ أَوانٍ،
Subḥān al-maʿbūd fī kulli awān,
Glory be to the One who is worshipped in every time,
الْأَوَّلِ وَالاْخِرِ،
Al-awwal wa al-ākhir,
The First and the Last,
وَالظَّاهِرِ وَالْبَاطِنِ،
Wa aẓ-ẓāhir wa al-bāṭin,
The Manifest and the Hidden,
وَهُوَ بِكُلِّ شَيءٍ عَلِيمٌ،
Wa huwa bi-kulli shayʾ ʿalīm,
And He is knowledgeable of everything,
ذَلِكُمُ اللّهُ رَبُّكُمْ،
Dhālikum Allāh Rabbukum,
That is Allah, your Lord,
فَتَبَارَكَ اللّهُ رَبُّ الْعَالَمِينَ،
Fa-tabārak Allāh Rabb al-ʿālamīn,
So blessed is Allah, the Lord of the worlds,
لاَ إِلهَ إِلاَّ هُوَ،
Lā ilāh illā huwa,
There is no deity except Him,
فَتَعَالى اللّهُ عَمَّا يُشْرِكُونَ.
Fa-taʿālā Allāh ʿammā yushrikūn.
Exalted is Allah above what they associate with Him.
اَللّهُمَّ ثَبِّتْنِي عَلى الاْءِقْرَارِ بِكَ،
Allāhumma thabbitnī ʿalā al-iqrār bik,
O Allah, keep me firm in the acknowledgment of You,
وَاحْشُرْنِي عَلَيْهِ،
Wa aḥshurnī ʿalayh,
And gather me upon it,
وَأَلْحِقْني بِالْعُصْبَةِ الْمُعْتَقِدِينَ لَهُ،
Wa alḥiqnī bi-al-ʿuṣbah al-muʿtaqidīn lah,
And join me with the group who believe in it,
الَّذِينَ لَمْ يَعْتَرِضْهُمْ فِيكَ الرَّيْبُ،
Alladhīna lam yaʿtaḍhum fīk ar-rayb,
Those whom no doubt has approached regarding You,
وَلَمْ يُخَالِطْهُمُ الشَّكُّ،
Wa lam yukhāliṭhum ash-shakk,
And whom no doubt has mingled with,
الَّذِينَ أَطَاعُوا نَبِيِّكَ وَوازَرُوهُ،
Alladhīna aṭāʿū nabiyyak wa wazarūh,
Those who obeyed Your Prophet and assisted him,
وَعَاضَدُوهُ وَنَصَروهُ،
Wa ʿāḍadūh wa naṣarūh,
And supported him and helped him,
وَاتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ،
Wa ittabʿū an-nūr alladhī unzila maʿah,
And followed the light that was sent down with him,
Wa aqāmū ḥudūd mā amarta bihi min al-mawaddah fī dhawī al-qurbā allatī jaʿaltahā ajra Rasūl Allāh ṣallā Allāh ʿalayh wa ālih,
And they established the limits of what You commanded regarding the love for the near relatives which You made as the reward for the Messenger of Allah, peace be upon him and his family,
Allāhumma ṣalli ʿalā Muḥammad wa Āl Muḥammad wa lā tajʿalhu ākhir al-ʿahd min ziyāratihim,
O Allah, send blessings upon Muḥammad and the family of Muḥammad, and do not make this the last of the covenant of visiting them,
وَإِتْيَانِ مَشَاهِدِهِمْ،
Wa itiyān mashāhidihim,
And coming to their shrines,
إِنَّكَ وَليُّ الإِجَابَةِ،
Innaka walī al-ijābah,
Indeed, You are the Guardian of response,
يَا كَرِيمُ.
Yā Karīm.
O Generous One.
Imam Ṣādiq (as) said to Yūnis ibn Ẓabiyān: Then stand and gesture with your hand towards the martyrs and say three times:
السَّلامُ عَلَيْكُمْ ،
As-salāmu ʿalaykum
Peace be upon you
فُزْتُمْ وَاللّهِ،
Fuztum wa Allāh,
By Allah, you have succeeded,
فُزْتُمْ وَاللّهِ،
Fuztum wa Allāh,
By Allah, you have succeeded,
فَلَيْتَ أَنِّي مَعَكُمْ،
Fa-layta annī maʿakum,
I wish I were with you,
فَأَفُوزَ فَوْزاً عَظِيماً.
Fa-afūza fawzan ʿaẓīman.
So I could achieve a great success.
Source
نبراس الزائر في زيارة الحائر
تأليف: مهدي پور, علي اكبر
الناشر: مولود كعبه
Nibrās al-Zāʼir fī Ziyārat al-Ḥāʼir
Authors: Mehdi Pour, Ali Akbar
Publisher: Mawlūd Kaʻbah
Twentieth: Farewell ziyarat
Sayyid Ibn Tawus says that it is recommended for those who intend to leave the holy shrine of Imam al-Husayn (`a) after they have accomplished visiting his tomb to throw themselves on the tomb, kiss it, and say the following words:
اَلسَّلاَمُ عَلَيْكَ يَا مَوْلاَيَ
alssalamu `alayka ya mawlaya
Peace be upon you, O my master.
اَلسَّلاَمُ عَلَيْكَ يَا حُجَّةَ ٱللَّهِ
alssalamu `alayka ya hujjata allahi
Peace be upon you, O Allah’s Argument (against His creatures).
اَلسَّلاَمُ عَلَيْكَ يَا صِفْوَةَ ٱللَّهِ
alssalamu `alayka ya safwata allahi
Peace be upon you, O Allah’s choice.
اَلسَّلاَمُ عَلَيْكَ يَا خَالِصَةَ ٱللَّهِ
alssalamu `alayka ya khalisata allahi
Peace be upon you, O Allah’s select.
اَلسَّلاَمُ عَلَيْكَ يَا قَتِيلَ ٱلظَّمَاءِ
alssalamu `alayka ya qatila alzzama'i
Peace be upon you, O victim of thirst.
اَلسَّلاَمُ عَلَيْكَ يَا غَرِيبَ ٱلْغُرَبَاءِ
alssalamu `alayka ya ghariba alghuraba'i
Peace be upon you, O strangest of all strangers.
اَلسَّلاَمُ عَلَيْكَ سَلاَمَ مُوَدِّع
alssalamu `alayka salama muwaddi`in
Peace be upon you; this is the greeting of one who has to bid farewell to you
لاََ سَئِمٍ وَلاَ قَالٍ
la sa'imin wa la qalin
although he is neither bored with you nor tired of you.
فَإِنْ امْضِ فَلاَ عَنْ مَلاَلَةٍ
fa'in amdi fala `an malalatin
If I leave (you), this is not because of weariness;
Grant me from that wealth to suffice me from the wicked of Your creation,
وَبَلاَغاً أَنَالُ بِهِ رِضَاكَ،
Wa balāghan anālu bihi riḍāk,
And a reach by which I attain Your pleasure,
يَا رَحْمَنُ.
Yā Raḥmān,
O Most Merciful.
اَلسَّلامُ عَلَيْكُمْ يَا مَلاَئِكَةَ اللّهِ،
As-salāmu ʿalaykum yā malāʾikat Allāh,
Peace be upon you, O angels of Allah,
وَزُوَّارَ قَبْرِ أَبِي عَبْدِ اللّهِ.
Wa zuwwār qabr Abī ʿAbd Allāh,
And visitors of the grave of Abā ʿAbd Allāh.
Then place your right cheek on the grave once, And the left once, And insist in supplication and request, When you leave, do not turn your face away from the grave until you exit.
Peace be upon Abdullah bin Al-Hussein, the infant child and the thrower, the one who is drenched in blood, whose blood is lifted in the sky, who is slaughtered with an arrow in his father's stone, may God curse his archer Harmla bin Kahil Al-Asadi and his family.
Peace be upon Al-Qasim bin Al-Hassan bin Ali Al-Ma'droub his ... when Al-Hussein called his uncle, and his uncle came to him like a falcon while he was ....may Allah curse your murderer, Amr bin Saad bin Nafil Al-Azdi.
Ḥabīb b. Muẓāhir al-Asadī was one of Imam Ali's (a) special companions. He was from Banu Asad tribe and lived in Kufa. When he saw that people of Kufa have broken their allegiance to Imam al-Husayn (a), he left Kufa, joined Imam, and was martyred at the age of 75 while fighting in Imam al-Husayn's (a) army. seperate pg z
al-ghareebul mawaaseeash-hado annaka jaahadta fee sabeelil laahe wa nasartal husaynabna binte rasoolil laahe wa waasayta benafseka wa bazalta mohjataka fa-a'layka menal laahe assalaamut taaammo
I bear witness that you have strived for the way of God, and the help of the son of the daughter of the Holy Prophet(saws)And you made your sacrifice, so peace be upon you from God.
I testify that you upheld justice and called towards it.
وَأَنَّكَ ثَارُ اللَّهِ فِي أَرْضِهِ
Wa annaka tharullahi fi ardihi
And that you are Allah’s avenger on His earth.
حَتَّى يَسْتَثِيرَ لَكَ مِنْ جَمِيعِ خَلْقِهِ
Hatta yastathira laka min jami’i khalqihi
Until He avenges you through all of His creations.
Then place both cheeks on the grave, sit, and remember Allah however you wish. Turn towards Him in supplication.
After this, return and place your hands at the feet of the grave and say:
صَلَوَاتُ اللهِ عَلَى رُوحِكَ وَعَلَى بَدَنِكَ
Salawatu Allahi ‘ala ruhika wa ‘ala badanik
May Allah's blessings be upon your soul and your body.
صَدَقْتَ وَأَنْتَ الصَّادِقُ الْمُصَدَّقُ
Sadaqta wa anta alsadiqu almusaddaq
You were truthful, and you are the most trustworthy.
Allahumma al’anhum fi mustasiri alsara'iri fi sama'ika wa ardhika
O Allah, curse them openly and secretly in Your heavens and on Your earth.
Ziarat 5
Narration by Yunus al-Kanasi from Imam Al-Sadiq (peace be upon him):Reference Al Kafi Vol 4 pg 572
He said: "When you come to the grave of Al-Husayn (peace be upon him), go to the Euphrates and perform a ritual washing in front of his grave. Approach it with tranquility and reverence until you enter the grave from the eastern side, and say when you enter:
And peace be upon him, along with Allah's mercy and blessings.
Then greet Al-Husayn and the rest of the Imams, peace be upon them, as you greeted Al-Hasan ibn Ali, peace be upon them.
Then you come to the grave of Al-Husayn, peace be upon him, and say:
السَّلامُ عَلَيْكَ يَا أَبَا عَبْدِ اللّهِ
As-salāmu ʿalayka yā abā ʿAbdillāh
Peace be upon you, O Aba Abdillah.
السَّلامُ عَلَيْكَ يَابْنَ رَسُولِ اللّهِ
As-salāmu ʿalayka yā ibnā rasūlillāh
Peace be upon you, O son of the Messenger of Allah.
Wa ajilnā min ahlī an-najāh fī ad-dunyā wa al-ākhirah
And make us among the people of salvation in this world and the Hereafter.
The following is said to be done after these prayers:
He should place his head where his feet are.
Ziarat 6
( الدعاء والزيارة ، ص649)
Narrated from Imam Sadiq (A.S.), perform Ghusl at Furat and with serenity and dignity halt at the door and recite Takbeer 34times, then say:
Falaqad ‘aẓumat bika ar-razīyah wa jalla al-muṣāb fī al-mu’minīn wa al-muslimīn wa fī ahl as-samāwāt ajma‘īn wa fī sukkān al-arḍīn fa'innā li-llāhī wa innā ilayhī rāji‘ūn,
For indeed, the calamity with you has been great, and the loss has been immense for the believers and Muslims, for all inhabitants of the heavens and the earth. Indeed, we belong to Allah, and indeed to Him is our return.
Wa ṣalawātu-llāhi wa barakātuhu wa taḥiyyātuhu 'alayka wa 'alā ābā'ika at-ṭāhirīn at-ṭayyibīn al-muntaǧabīn wa 'alā dhurriyātihim al-hudāt al-mahdīn,
And the blessings, mercy, and salutations of Allah be upon you, and upon your pure, righteous, chosen forefathers, and upon your progeny, the guided ones, the rightly guided.
Salāmu-llāhi ‘alayka wa raḥmatu-llāhi wa barakātuhu yā bna sayyidi al-‘ālamīn wa ‘alā al-mustashhadīn ma‘aka salāman mutaṣṣilan mā iṭṭasala al-laylu wa an-nahār,
The peace of Allah be upon you, and His mercy and blessings, O son of the master of the worlds, and upon the martyrs with you, a continuous peace as long as the night and day last.
Wa likulli ḍayfin wa jārin qirā’an wa qirāya fī hādhā al-waqt an tas’ala-llāha subḥānahu wa ta‘ālā an yarzuqanī fakāka raqabatī mina an-nār, innahu samī‘u ad-du‘ā’ī qarībun mujīb,
And for every guest and neighbor is a right and hospitality, and in this moment, you should ask Allah, the Exalted, to grant me deliverance from the fire, for He is the Hearer of prayers, the Near, the Responsive.
Kiss the Zareeh and approach towards the head and say:
And that He may make me with you in this world and the Hereafter. (1) .
1- في نسخة المجلسي زيادة : ثم صلِّ ركعتين عند الرأس تقرأ فيهما ما أحببت وادع اللّه تعالى بما أردت ، ثم إمض وسلّم على علي بن الحسين ، وعلى الشهداء ، وعلى أصحاب الحسين عليه السلام بما ذكرناه أولاً . [ بحار الأنوار : 101/222 ] .
Now raise your head and recite this salawat:
اللّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ
Allāhumma ṣalli ʿalā Muḥammadin wa āl Muḥammad
O Allah, send blessings upon Muhammad and the family of Muhammad.
وَصَلِّ عَلَى الْحُسَيْنِ الْمَظْلُومِ الشَّهِيدِ
Wa ṣalli ʿalā al-Ḥusayn al-maẓlūm al-shahīd
And send blessings upon the oppressed, martyr Husayn.
O Allah, reward him with the best reward of the truthful and righteous.
وَضاعِفْ عَلَيْهِمُ الْعَذابَ
Wa ḍāʿif ʿalayhimu al-ʿadhāb
And multiply the punishment upon them.
وَلِقاتِلِيهِ الْعِقابَ
Wa liqātilīhi al-ʿiqāb
And the retribution for his killers.
فَقَدْ قاتَلَ كَرِيماً
Faqad qātala karīman
He fought with nobility.
وَقُتِلَ مَظْلُوماً
Wa qutila maẓlūman
And was killed unjustly.
وَمَضى مَرْحُوماً
Wa maḍā marḥūmā
And passed away as one who is shown mercy.
يَقُولُ : أَنَا ابْنُ رَسُولِ اللّهِ مُحَمَّدٍ
Yaqūl: Anā ibn Rasūlillāh Muḥammad
He says: I am the son of the Messenger of Allah, Muhammad.
وَابْنُ مَنْ زَكّى وَعَبَدَ
Wa ibn man zakkā wa ʿabada
And the son of the one who purified and worshiped.
فَقَتَلُوهُ بِالْعَمْدِ الْمُعْتَمَدِ
Faqatalūhū bil-ʿamdi al-muʿtamadi
They killed him deliberately and intentionally.
قَتَلُوهُ عَلَى الاْءِيمَانِ
Qatalūhū ʿalā al-īmān
They killed him for his faith.
وَأَطَاعُوا فِي قَتْلِهِ الشَّيْطَانَ
Wa aṭāʿū fī qatlihi al-shayṭān
And they obeyed Satan in killing him.
وَلَمْ يُراقِبُوا فِيهِ الرَّحْمَانَ
Wa lam yurāqibū fīh al-raḥmān
And did not fear the Most Merciful in doing so.
اللّهُمَّ فَصَلِّ عَلَى سَيِّدِي وَمَوْلايَ
Allāhumma faṣalli ʿalā sayyidī wa mawlāy
O Allah, send blessings upon my master and my lord.
صَلاةً تَرْفَعُ بِهَا ذِكْرَهُ
Ṣalātan tarfaʿu bihā dhikrahu
A prayer that raises his remembrance.
وَتُظْهِرُ بِهَا أَمْرَهُ
Wa tuẓhiru bihā amrahu
And manifests his command.
وَتُعَجِّلُ بِهَا نَصْرَهُ
Wa tuʿajjilu bihā naṣrahu
And hastens his victory.
وَاخْصُصْهُ بِأَفْضَلِ قِسَمِ الْفَضائِلِ
Wa khasṣu-hu bi-afḍali qisam al-faḍā'il
And give him the best portion of virtues.
يَوْمَ الْقِيامَةِ
Yawm al-qiyāmah
On the Day of Resurrection.
وَزِدْهُ شَرَفاً فِي أَعْلَى عِلِّيِّينَ
Wa zidhū sharafā fī aʿlā ʿillyīn
And increase his honor in the highest of the highest.
وَبَلِّغْهُ أَعْلَى شَرَفِ الْمُكَرَّمِينَ
Wa balligh-hū aʿlā sharaf al-mukarramīn
And grant him the highest honor of the esteemed ones.
وَارْفَعْهُ مِنْ شَرَفِ رَحْمَتِكَ
Wa rafaʿ-hu min sharaf raḥmatika
And elevate him in the nobility of Your mercy.
فِي شَرَفِ الْمُقَرَّبِينَ
Fī sharaf al-muqarrabīn
Among the honored ones who are close to You.
فِي الرَّفِيعِ الْأَعْلَى
Fī al-rafīʿ al-ʿālā
In the highest of heights.
وَبَلِّغْهُ الْوَسِيلَةَ
Wa balligh-hu al-wasīlah
And grant him the intercession.
وَالْمَنْزِلَةَ الْجَلِيلَةَ
Wa al-manzilata al-jalīlah
And the great position.
وَالْفَضْلَ وَالْفَضِيلَةَ
Wa al-faḍla wa al-fadīlah
And the grace and the nobility.
وَالْكَرَامَةَ الْجَزِيلَةَ
Wa al-karāmah al-jazīlah
And the abundant honor.
اللّهُمَّ فَاجْزِهِ عَنَّا أَفْضَلَ مَا جازَيْتَ
Allāhumma fājiz-hu ʿannā afḍala mā jāzayt
O Allah, reward him with the best reward.
إِماماً عَنْ رَعِيَّتِهِ
Imāmā ʿan raʿīyatih
As a leader to his followers.
وَصَلِّ عَلَيْهِ كُلَّما ذُكِرَ السَّلامُ
Wa ṣalli ʿalayh kulla-mā dhukira al-salām
And send blessings upon him whenever peace is mentioned.
وَكُلَّما لَمْ يُذْكَرْ
Wa kulla-mā lam yudhkar
And whenever it is not mentioned.
يَا رَبَّ الْعَالَمِينَ
Yā rabba al-ʿālamīn
O Lord of the worlds.
Then recite two rakats salat of ziarat.
Refrence .مصباح الزائر ، ص245
Ziarat 11
Al-Sadiq, peace be upon him, said: Whoever visits the grave of Al-Hussein, peace be upon him, Allah will write for him a Hajj and an Umrah. The narrator asked: What should I say when I visit him? He said: You say:
السَّلامُ عَلَيْكَ يَا أَبَا عَبْدِ اللّهِ
As-salāmu ʿalayka yā Abā ʿAbdillāh
Peace be upon you, O Aba Abdillah.
السَّلامُ عَلَيْكَ يَابْنَ رَسُولِ اللّهِ
As-salāmu ʿalayka yā bna Rasūlillāh
Peace be upon you, O son of the Messenger of Allah.
La‘ana Allahu man qatalaka wa man sharaka fi damika.
May Allah curse the one who killed you and the one who participated in your bloodshed.
وَمَنْ بَلَغَهُ ذَلِكَ فَرَضِيَ بِهِ
Wa man balaghahu dhalika faradiya bihi.
And whoever learned of this and was pleased with it.
أَنَا إِلَى اللّهِ مِنْهُمْ بَرِيءٌ
Ana ila Allahi minhum baree’.
I dissociate myself before Allah from them.
كامل الزيارات، ص211
Kamil al-Ziyarat, p. 211.
Ziarat 14
Abu al-Sabah asked Al-Sadiq (peace be upon him): How should one greet Al-Husayn ibn ‘Ali (peace be upon them)? He replied:
السَّلامُ عَلَيْكَ يَا أَبَا عَبْدِ اللّهِ
Al-salamu ‘alayka ya Aba ‘Abdillah.
Peace be upon you, O Aba Abdillah.
السَّلامُ عَلَيْكَ يَابْنَ رَسُولِ اللّهِ
Al-salamu ‘alayka yabna Rasulillah.
Peace be upon you, O son of the Messenger of Allah.
لَعَنَ اللّهُ مَنْ قَتَلَكَ
La‘ana Allahu man qatalaka.
May Allah curse the one who killed you.
وَلَعَنَ اللّهُ مَنْ أَعَانَ عَلَيْكَ
Wa la‘ana Allahu man a‘ana ‘alayka.
And may Allah curse the one who supported your enemies.
وَمَنْ بَلَغَهُ ذَلِكَ فَرَضِيَ بِهِ
Wa man balaghahu dhalika faradiya bihi.
And whoever learned of this and was pleased with it.
أَنَا إِلَى اللّهِ مِنْهُمْ بَرِيءٌ
Ana ila Allahi minhum baree’.
I dissociate myself before Allah from them.
الدعاء والزيارة، ص619
Al-Du‘a wa al-Ziyara, p. 619.
Ziarat 15
Abu Hammam narrated from Al-Sadiq (peace be upon him) that he said: When you visit the grave of Al-Husayn (peace be upon him), say:
السَّلامُ عَلَيْكَ يَا أَبَا عَبْدِ اللّهِ
Al-salamu ‘alayka ya Aba ‘Abdillah.
Peace be upon you, O Aba Abdillah.
لَعَنَ اللّهُ مَنْ قَتَلَكَ
La‘ana Allahu man qatalaka.
May Allah curse the one who killed you.
وَمَنِ اشْتَرَكَ فِي دَمِكَ
Wa man ishtaraka fi damika.
And whoever participated in your bloodshed.
وَمَنْ بَلَغَهُ ذلِكَ فَرَضِيَ بِهِ
Wa man balaghahu dhalika faradiya bihi.
And whoever learned of this and was pleased with it.
وَأَنَا إِلَى اللّهِ مِنْهُمْ بَرِيءٌ
Wa ana ila Allahi minhum baree’.
And I dissociate myself before Allah from them.
بحار الأنوار: ج101، ص172
Bihar al-Anwar: vol. 101, p. 172.
Ziarat 16
Yunus ibn Dhubyan asked Al-Sadiq (peace be upon him) about visiting Al-Husayn (peace be upon him) in times of concealment. He said: When you reach the Euphrates, perform ablution, then wear your clean clothes, stand facing Al-Husayn (peace be upon him), and say:
And make it a witness for me on the day of my need and poverty
وَفَاقَتِي إِنَّكَ عَلَى كُلِّ شَيءٍ قَدِيرٌ
Wa fāqati innaka 'alā kulli shay'in qadīr
And my destitution, indeed You are over all things powerful
And recite: Sura Qadr "Innā anzalnāhu fī laylati al-qadr"
Dressed in clean clothes proceed towards the Holy Shrine, humbly reciting Takbir, Hamd,Tasbih, and Istighfar and continuous salwaat on the Holy Prophet and his Progeny. When you reach the door of the shrine, recite Allahu Akbar four times and say:
And by visiting the beloved of Your beloved, I seek closeness to You
اَللّهُمَّ فَلاَ تَمْنَعْنِي خَيْرَ مَا عِنْدَكَ
Allāhumma fa-lā tamna‘nī khayra mā ‘indaka
O Allah, do not deprive me of the best of what is with You
لِشَرِّ مَا عِنْدِي
Li-sharri mā ‘indī
Because of the evil that is within me
اَللّهُمَّ اغْفِرْ لِي ذُنُوبِي
Allāhumma aghfir lī dhunūbī
O Allah, forgive my sins
وَكَفِّرْ عَنِّي سَيِّئَاتِي
Wa kaffir ‘annī sayyi’ātī
And remove my misdeeds
وَحُطَّ عَنِّي خَطِيئَاتِي
Wa ḥuṭṭa ‘annī khaṭī’ātī
And erase my mistakes
وَاقْبَلْ حَسَنَاتِي
Wa aqbal ḥasanātī
And accept my good deeds
Then recite Sura Al Hamd, Falaq, Nas, Ikhlas, Qadr, Ayat Al Kursi and end of Sura Hashr. Then recite two unit salat with niyyat of Haram followed by Tasbeeh of Hazrat Fatima s.a., then say:
اَلْحَمْدُ للّهِ الوَاحِدِ فِي الأُمُورِ كُلِّهَا
Al-ḥamdu lillāhi al-wāḥidi fī al-umūri kullihā
All praise is due to Allah, the One in all matters
Wa ummatan khadhalatka, wa ummatan da‘atka falam tujibka, wa ummatan balagahā dhālika fāradiyat bihi
And the nation that forsook you, and the nation that called upon you but did not help you, and the nation that was informed of this and was pleased with it.
Ataytuka bi abī wa ummī zā’irān wāfidān ilayka mutawajihan bika ilā rabbika wa rabbī
I have come to you, my father and mother sacrificed for you, as a visitor and a seeker of your intercession, turning to your Lord and mine through you.
Allāhumma qad tarā makānī, wa tasma‘u kalāmī, wa tarā makānī wa taḍarru‘ī wa malādhī biqabri ḥujjatika wa bni nabīyyika
O Allah, You see my position, You hear my words, You witness my state, my supplication, and my seeking refuge at the grave of Your Proof and the son of Your Prophet.
Wa waffiq lī bimanin minka ṣalāḥa mā ūammilu fī nafsī wa ahlī wa wuldī wa ikhwanī wa mālī wa jamī‘ mā an‘amta bihī ‘alayya
Grant me, by Your grace, the rectification of what I hope for myself, my family, my children, my brothers, my wealth, and all that You have bestowed upon me.
Mūjiban liṭā‘atik, mustayqinan faḍlaka, mustabṣiran biḍalālatī man khālafaka, ‘ālima bihī
Accepting your obedience as an obligation, certain of your excellence, and insightful about the misguidance of those who oppose you, fully aware of it.
Alhamdu lillahi alladhi ja‘alani min zuwwari ibni nabiyyihi, wa razaqani ma‘rifata fadlihi, waliqrar bi haqqihi, washshahadata bita‘atihi.
All praise is due to Allah, who made me among the visitors of the son of His Prophet, and granted me knowledge of his excellence, acknowledgment of his right, and testimony to his obedience.
Allahumma man tahayya’a wa ta‘abba’a wa a‘adda wa ista‘adda liwifadatin ila makhluqin rajaa’ rifdihi wa jaa’izatihi wa nawafilihi wa fawadilihi wa ‘atayahu.
O Allah, whoever prepares, mobilizes, and sets out to meet a created being, hoping for his generosity, rewards, gifts, and bounties.
Wa ila qabri waliyyika wafadtu, wa bi ziyarati’ilayka taqarrabtu rajaa’ rifdika wa jawaa’izika wa nawafilika wa ‘atayaka wa fawadilika.
And I have come to the grave of Your close one, and through visiting him, I seek closeness to You, hoping for Your bounty, rewards, gifts, and generosity.
Ya rabbī wa qawlukalhaqq wa anta alladhī lā tukhlifu almī'ād
O Lord, Your word is the truth, and You are the One who never breaks promises.
فَاسْتَجِبْ لِي يَا رَبِّ
Fastajib lī ya rabbī
So answer me, O Lord.
فَقَدْ سَأَلَكَ السَّائِلُونَ وَسَأَلْتُكَ
Faqad sa'ala ka assā'ilūn wa sa'altuka
Indeed, the supplicants have asked You, and I too have asked You.
وَطَلَبَ الطَّالِبُونَ وَطَلَبْتُ مِنْكَ
Wa talab alṭālibūn wa talabtu minka
The seekers have sought from You, and I too have sought from You.
وَرَغِبَ الرَّاغِبُونَ وَرَغِبْتُ إِلَيْكَ
Wa raghība arrāghibūn wa raghibtu ilayka
The hopeful have turned to You, and I too have turned to You with hope.
وَأَنْتَ أَهْلٌ أَنْ لاَ تُخَيِّبَنِي
Wa anta ahlun an lā tukhayyibanī
You are worthy of not disappointing me.
وَلاَ تَقْطَعَ رَجَائِي
Wa la taqta' raja'ī
And of not cutting off my hope.
فَعَرِّفْنِي الاْءِجَابَةَ يَا سَيِّدِي
Fa 'arifnī alījābah ya sayyidī
So let me witness the answer to my prayer, O my Master.
وَاقْضِ لِي حَوَائِجَ الدُّنْيَا وَالاْخِرَةِ
Wa aqdi lī hawājija addunyā walākhirah
And fulfill my needs in this world and the Hereafter.
يَا أَرْحَمَ الرَّاحِمِينَ
Ya arḥama arrāḥimīn
O Most Merciful of the merciful!
The go towards the headside and recite a two unit prayer, in the first unit after Al Hamd recite Sura Yasin and in the second unit after Al Hamd recite Sura Rahman. After completion of prayers recite Tasbeeh of Hazrat Fatima s.a., do Hamd of Allah, do Istighfar, recite Salwaat, raise your hands towards the sky and say:
اَللّهُمَّ إِنَّا أَتَيْنَاهُ مُؤْمِنِينَ بِهِ
Allahumma inna ataināhu mū’minīn bihī
O Allah, we have come to him (your chosen servant) believing in him,
مُسَلِّمِينَ لَهُ، مُعْتَصِمِينَ بِحَبْلِهِ
Musallimīn lahu, mu‘taṣimīn bihablīhi
submitting to him, holding firmly to his covenant,
عَارِفِينَ بِحَقِّهِ، مُقِرِّينَ بِفَضْلِهِ
‘Ārifīn bīḥaqqīhi, muqrīnīna bifadlihi
acknowledging his rights, and affirming his excellence,
Ṣalli ʿalā Muḥammad wa ʿalā almustaḥfaẓīna min Āl Muḥammad
Send Your blessings upon Muhammad and upon the keepers of his trust from the family of Muhammad.
Then put your left cheek on the ground and say:
يَا مُذِلَّ كُلِّ جَبَّارٍ
Yā mudhilla kulli jabbārin
O One who humbles every tyrant,
وَمُعِزَّ كُلِّ ذَلِيلٍ
Wa muʿizza kulli dhalīlin
and grants honor to every lowly one,
صَلِّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ
Ṣalli ʿalā Muḥammad wa Āli Muḥammad
Send blessings upon Muhammad and the family of Muhammad,
وَفَرِّجْ عَنِّي
Wa farij ʿannī
and relieve me of my distress.
Then say three times:
يَا حَنَّانُ يَا مَنَّانُ
Yā Ḥannān, Yā Mannān
O Most Compassionate, O Most Generous,
يَا كَاشِفَ الْكُرَبِ الْعِظَامِ
Yā Kāshifa alKurabi alʿiẓām )
O Remover of great distresses .
Then go into prostration and recite "Shukran" 100 times and pray for your wants.
Then approach towards the feet towards the headside of Hazrat Ali Akbar a.s. and say:
Ṣabartum wa iḥtasabtum wa lam tahīnū wa lam ḍaʿifū wa lam tastaqīnū ḥattā laqītumullāha jalla wa ʿazza ʿalā sabīl alḥaqqi wa naṣrihi.
You endured patiently, you persevered, and you did not weaken, nor did you grow faint, nor did you submit until you met Allah, Exalted and Mighty, on the path of truth and His victory.
وَكَلِمَةِ اللّهِ التَّامَّةِ
Wa kalimatillāhi attāmmah.
And the perfect word of Allah.
صَلَّى اللّهُ عَلَى أَرْوَاحِكُمْ وَأَبْدَانِكُمْ
Ṣallā Allāhu ʿalā arwāḥikum wa abdānikum.
May Allah send blessings upon your souls and bodies.
Fajazākumu Allāh ʿanī arrasūl wa ibnihī wa dhurriyyatihi afḍala aljazā'.
May Allah reward you on behalf of the Messenger and his son and his progeny with the best reward.
اَلْحَمْدُ للّهِ الَّذِي صَدَقَكُمْ وَعْدَهُ
Alḥamdu lillāh alladhī ṣadaqakum waʿdahū.
Praise be to Allah who fulfilled His promise to you.
وَأَرَاكُمْ مَا تُحِبُّونَ
Wa arākum mā tuḥibbūn.
And He showed you what you loved.
Refrence : Al-Mazār by Al-Mufid, p. 90.
Ziarat 19
Imam Sadiq (a.s.) said to Abu Hamza Thumali: When you intend to visit Imam Hussain (a.s.), fast on Wednesday, Thursday and Friday, bid farewell to your family, perform the Ziyarat Ghusl, and while performing the Ghusl say:
اللّهُمَّ طَهِّرْنِي وَطَهِّرْ لِي قَلْبِي
Allahumma tahhirni wa tahhir li qalbi
O Allah, purify me and purify my heart for me.
وَاشْرَحْ لِي صَدْرِي
Washrah li sadri
And expand my chest (grant me ease and understanding).
Wa inni aqbaltu biwajhi ilayka fala tu‘ridh biwajhika ‘anni
And I have turned my face towards You, so do not turn Your face away from me.
فَإِنْ كُنْتَ عَلَيَّ سَاخِطاً فَتُبْ عَلَيَّ
Fa in kunta ‘alayya saakhitan fatub ‘alayya
And if You are displeased with me, then turn to me in repentance.
وَارْحَمْ مَسِيرِي إِلَى ابْنِ حَبِيبِكَ
Wa raham masiri ila ibn habibika
And have mercy on my journey to the son of Your beloved.
أَبْتَغِي بِذلِكَ رِضَاكَ عَنِّي فَارْضَ عَنِّي
Abtaghi bidhālika ridhāka ‘anni fāridh ‘anni
I seek with this Your pleasure towards me, so be pleased with me.
وَلاَ تُخَيِّبْنِي يَا أَرْحَمَ الرَّاحِمِينَ
Wa la tukhaibni ya arhamar rahimeen
And do not disappoint me, O Most Merciful of the merciful.
Then walk barefooted, politely, with dignity, while praising and glorifying God, praising and glorifying Him, and sending blessings upon Muhammad and the family of Muhammad. Say:
As-salamu 'alaykum ya mala'ikata Allah wa ya zuwara qabri Abi Abdillah alayhi as-salam
Peace be upon you, O angels of Allah and O visitors of the grave of Abi Abdullah (Imam Hussain) peace be upon him.
With dignity and humility, praising and glorifying God and sending blessings upon the Holy Prophet and his family, go forward, stand at the threshold of the eastern door, and say:
May Allah send His blessings upon you, O Abā ʿAbdillāh, may Allah send His blessings upon you, O Abā ʿAbdillāh, may Allah send His blessings upon you, O Abā ʿAbdillāh, and upon your soul and body.
Bi abī anta wa ummī yā abā ʿAbdillāh, ilayka kānat riḥlatī maʿa buʿdi shuqqatī, wa ilayka kāna majīʾī, wa bika astaṭiru min ʿaẓīmi jurmī,
O Abā ʿAbdillāh, my journey was toward you, despite the vastness of the distance, and it was to you that I came, and with you I seek refuge from my great sin.
O Allah, Lord of Hussein, take vengeance on those who rejoiced at the killing of Hussein.
Then implore to curse whoever killed Al-Hussein and the Commander of the Faithful, peace be upon them, and recite tasbeeh of Hazrat Fatima s.a. a thousand times and if you are unable to do so, then a hundred times and then say:
سُبْحَانَ ذِي الْعِزِّ الشَّامِخِ الْمُنِيفِ،
Subḥānā dhī al-ʿizz ash-shāmikh al-munīf,
Glory to the One who is exalted in might and majesty,
سُبْحَانَ ذِي الْجَلاَلِ الْفَاخِرِ الْعَظِيمِ،
Subḥānā dhī al-jalāl al-fākhir al-ʿaẓīm,
Glory to the One who is adorned with grandeur and greatness,
سُبْحَانَ ذِي الْمُلْكِ الْفَاخِرِ الْقَدِيمِ،
Subḥānā dhī al-mulk al-fākhir al-qadīm,
Glory to the One who possesses eternal and magnificent dominion,
سُبْحَانَ ذِي الْمُلْكِ الْفَاخِرِ الْعَظِيمِ،
Subḥānā dhī al-mulk al-fākhir al-ʿaẓīm,
Glory to the One who possesses majestic and great kingship,
سُبْحَانَ مَنْ لَبِسَ الْعِزَّ وَالْجَمَالَ،
Subḥānā man labisa al-ʿizz wa al-jamāl,
Glory to the One who is clothed in might and beauty,
سُبْحَانَ مَنْ تَرَدَّى بِالنُّورِ وَالْوَقَارِ،
Subḥānā man taraddā bi-n-nūr wa al-waqār,
Glory to the One who is enveloped in light and dignity,
The peace of Allah and the peace of His closest angels, His sent prophets, and His righteous servants be upon you, O my master and the son of my master, and the mercy and blessings of Allah be upon you,
May Allah send His prayers upon you, your pure progeny, your family, your forefathers, your children, and your virtuous mothers, whom Allah purified and kept away from all impurity.
Peace be upon you, O son of the Messenger of Allah, son of the Commander of the Believers, and son of Husayn ibn Ali, and the mercy and blessings of Allah be upon you,
Laʿana Allāhu qātilaka, wa-laʿana Allāhu man istaḥaffa bi-ḥaqqikum wa-qatala-kum,
May Allah curse your killer, and may He curse those who disregarded your rights and killed you,
لَعَنَ اللّهُ مَنْ بَقِيَ مِنْهُمْ وَمَنْ مَضَى،
Laʿana Allāhu man baqiya minhum wa-man maḍā,
May Allah curse those who remain of them and those who have passed,
نَفْسِي فِدَاؤُكُمْ وَلِمَضْجَعِكُمْ،
Nafsī fidāʾukum wa-li-maḍjiʿikum,
My soul is a ransom for you and your resting place,
صَلَّى اللّهُ عَلَيْكُمْ وَسَلَّمَ تَسْلِيماً.
Ṣallā Allāhu ʿalaykum wa-sallama taslīman,
May Allah send His prayers upon you and grant you peace.
Then place your cheek on the Holy Grave and recite three times:
صَلَّى اللّهُ عَلَيْكَ يَا أَبَا الْحَسَنِ
Ṣallāllāhu ʿalayka yā Abā al-Ḥasan,
May Allah send His prayers upon you, O Aba al-Hasan.
Then say:
بِأَبِي أَنْتَ وَأُمِّي
Bi abī anta wa ummī
O my father and mother
أَتَيْتُكَ زَائِراً وَافِداً
Ataytuka zā'iran wāfidhan
I have come to you as a visitor
عَائِذاً مِمَّا جَنَيْتُ عَلَى نَفْسِي
Ā'idhan mimmā janaītu ʿalā nafsī
Seeking refuge from what I have done to myself
وَاحْتَطَبْتُ عَلَى ظَهْرِي
Wa iḥṭatabtū ʿalā ẓahrī
And the burdens I have carried on my back
وَأَسْأَلُ وَلِيَّكَ وَوَلِيّي
Wa as'alu waliyyaka wa waliyī
And I ask your guardian and mine
أَنْ يَجْعَلَ حَظِّي مِنْ زِيَارَتِكَ
An yaj'ala ḥaẓī min ziyāratika
To make my share of visiting you
عِتْقَ رَقَبَتِي مِنَ النَّارِ
ʿItqā raqabati min an-nār
The freeing of my neck from the fire
Then recite two units prayer of ziarat with Sura Yasin in first unit after Sura Al Hamd and in the second unit Sura Rahman after Sura Al Hamd, after completing the prayer say:
As-Salāmu ʿalaykum yā anṣār Allāh wa anṣār rasūlih wa anṣār amīr al-mu’minīn wa anṣār ibn rasūlih wa anṣār dīnuh
Peace be upon you, O helpers of Allah, and the helpers of His Messenger, the helpers of the Commander of the Believers, the helpers of the son of His Messenger, and the helpers of His religion.
I bear witness that you are the helpers of Allah, as Allah, the Almighty, said: "And how many a prophet fought with him many religious scholars, but they did not weaken due to what befell them in the path of Allah, and they did not weaken, nor did they submit."
Some books add the following statements after ziarat warith:
fi aljinani ma`a alnnabiyyina walssiddiqina
…in the gardens of Paradise with the Prophets, the veracious,
walshshuhada'i walssalihina
the martyrs, and the righteous;
wa hasuna ula'ika rafiqan
and how excellent is the companionship of these!
alssalamu `ala man kana fi alha'iri minkum
Peace be upon those who are buried with you in this shrine
wa `ala man lam yakun fi alha'iri ma`akum
and upon those who were not buried with you in this shrine..
These surplus statements and their likes are considered excessive,since they have not been mentioned in the reporter traditions; therefore, they are fabrications that have been forged against the traditions of the Holy Imams.
Fabricated Supplications
Our mentor Mirza Husayn al-Nuri al-Tabrasi, in his book (written in Persian) entitled Lu'lu'-va-Murjan, states:
These words, which have been unfoundedly added to this reported tradition, are no more than heresy in the religion and venturing to the words of the Holy Imam ('a), by adding to his words things that he did not say.
I, myself, met with a scholar of religious studies who was visiting the martyrs with these awful words. I thus put my hand on his shoulder gently and said to him, “It is quite awful to find a seeker of religious studies like you reading fabricated words like these in a holy place like this. Is it not?”
He answered, “These words are reported from the Imam! Are they not?”
Astonished by his question, I answered, “No, they are not?”
He said, “I have found these words written in some books.”
“Like what?” I asked.
“Like Miftah al-Jinan!” he answered.
In fact, I refrained from answering him, because it was improper to argue with one who is too inattentive and too ignorant to differentiate between collections that have been collected by ordinary people and books of lofty scholars, which are considered reference books for scholars.
The Shaykh then goes on speaking about this matter, saying,
The spread of such trivial matters and insignificant heresies, such as the bathing of Uways al-Qirani and Abu’l-Darda' who was a faithful loyalist of Mu`awiyah, the silence fasting, which is to keep silent for a whole day, and the like heresies, which have not found any one to stop or deny—these matters gave ordinary people the green light to challenge and defy the authentic religious texts and instructions.
Hence, in each month and each year, we find a new false prophet or imam leading the uneducated people out of the religion in groups!
Actually, these words are worthy of ponderation, because they have been said by a lofty scholar who has full acquaintance with the taste and tendencies of the sacred religious code of law along with all its obligatory and recommended decrees. Besides, these words unveil the very much interest of this sublime scholar in this issue and reveal his depression and grief that he suppresses in his heart because of the spread of such heresies.
Unlike those who have deprived themselves of the knowledge of the Ahl al-Bayt (`a) and sufficed themselves with familiarity with some terms and words without paying attention to the actual knowledge, this sublime scholar can comprehend the disadvantages and consequences of this issue.
Moreover, such individuals who claim knowledgeability have decided the accuracy of such unfounded issues and acted upon them so awfully that they caused the matter to be more complicated and made the publics forsake such reliable reference books like Misbah al-Mutahajjid (by Shaykh al-Tusi), al-Iqbal (by Sayyid Ibn Tawus), Muhaj al-Da`awat (by Shaykh al-Tusi), Jamal al-Usbu` (by Sayyid Ibn Tawus), Misbah al-Za'ir (by Ibn Tawus), al-Balad al-Amin (by al-Kaf`ami), al-Junnah al-Waqiyah (by al-Kaf`ami), Miftah al-Falah (by Shaykh al-Baha'i), al-Miqbas (by al-Mamuqani), Rabi` al-Asabi` (by al-Majlisi), al-Tuhfah (by al-Dahlawi), Zad al-Ma`ad (by al-Majlisi), and the like books to substitute them with such unfounded collections, which are full of forgeries.
For instance, in the famous supplicatory prayer known as Du`a' al-Mujir, the word bi`afwika has been added to the supplication seventy times without finding any one to deny or object to this forgery. In the famous supplication of Du`a' al-Jawshan al-Kabir, which comprises one hundred sections, each section is given an individual forged merit.
Although great supplications of supreme significances, eloquent expressions, and articulate words have been authentically reported, we find such collections fabricate an extremely meaningless supplication, called Du`a' al-Hubbi. Moreover, it is falsely claimed that this supplication was drawn down from the peak of the Divine Throne!! The merits that are fabricated for this invented supplication are so astounding that they astonish and confound any one who reads them!! We seek Allah’s protection against so.
The following forgery is thus said about this supplication: Archangel Gabriel informed the Prophet Muhammad (s) that Almighty Allah says: I shall never chastise any servant who carries this supplication with him even if that servant deserves Hellfire to be his abode and has spent his entire lifetime disobeying Me and has never prostrated himself even one time before Me!! I thus grant him the reward of seventy thousand prophets, seventy thousand religious individuals, seventy thousand martyrs, seventy thousand watchful performers of prayers, those who give clothes to seventy thousand ones who could not find anything to put on, and those who fed seventy thousand hungry individuals!! I shall also grant him excellent merits as many as the number of the pebbles in deserts!! I shall grant him the reward of seventy thousand areas on the earth, the reward of Muhammad the Seal of Prophets, the reward of Jesus the Spirit of Allah, the reward of Abraham the Intimate Friend of Allah, the reward of Ishmael the slaughtered for Allah’s sake, the reward of Moses the Spoken by Allah, the reward of Jacob the Prophet of Allah, the reward of Adam the well-chosen by Allah, and the reward of (the Archangels) Gabriel, Michael, Seraph, `Izra'ili and the other angels!! O Muhammad, as for any one who prays Me with this supplication or carries it with him, I shall forgive him and I am too reticent to punish him... etc.!!
Actually, instead of laughing at such funny and nonsensical fabrications, we must weep for the books and writings of the Shi`ite scholars—these precious books and writings, which have attained the climax in accuracy, correctness, and proficiency because they were in most cases copied by experienced and religious individuals who used to compare their copies with other copies handwritten by scholars and revised by experts. Hence, whenever a difference is found, they would refer to these differences in margins.
For instance, the copier of the famous supplication of Makarim al-Akhlaq comments on the phrase wa-balligh bi'imani in a footnote that the copy of Ibn Ashnas has mentioned this phrase in this form: wa abligh bi'imani, and the copy of Ibn Shadhan has mentioned this phrase in this form: allahumma abligh bi'imani. Hence, we find footnotes in such revised books mentioning that Ibn Sakun has written the phrase in such-and-such form while al-Shahid has mentioned it in such-and-such form... etc.
This is the supreme rank in accuracy and proficiency that the books of Shi`ite scholars used to enjoy and this is the supreme efforts in revision and correctness that they used to do to their works. Unfortunately, we find that such accurate books have been abandoned and substituted with books like Miftah al-Jinan, which has been already mentioned, to be the one and only book widely circulated among people and referred to by ordinary and elite people and Arabs and non-Arabs! This is because the experienced and religious people have no longer paid attention to the traditions and reports and have no longer referred to the books written by the scholars and jurisprudents of the Ahl al-Bayt School.
Moreover, they have no longer denied such innovative and unfounded additions and they have no longer refuted the forgeries of fabricators and fakers and the distortions of the ignorant ones. They have no longer stopped the unqualified people and the foolish from interfering in these issues until we have had to come upon false supplications that were forged according to personal tastes and fake forms of ziyarah and prayers that were published in a collection of fabricated supplications.
The result has been that many books like Miftah al-Jinan sprouted up! As the problem proliferated, fabrication and distortion have spread out to creep into other books and writings. For example, the newly Persian book of Muntaha al-ªmal has been messed up by its author according to his own personal inclinations and notions. Hence, in two lines of the book, the author has foisted the word alhamdu-lillahi (All praise be to Allah) four times into an authentically reported tradition, as follows:
As for Malik ibn Yusr the accursed, his two hands were paralyzed due to Imam al-Husayn’s invocation of curse on him. All praise be to Allah. In Summer, his two hands would be like two dried up woods. All praise be to Allah. In Winter, blood would fall in drops from his two hands. All praise be to Allah. So, the end of his affair was perdition. All praise be to Allah.
On other occasion, the author foisted the Persian word khanum (lady) after the names of Lady Zaynab and Lady Ummu-Kulthum as a sign of reverence and respect for these two ladies.
Because the author disagreed with Hamid ibn Qahtabah, he distorted his name into Hamid ibn Qahbah; yet, he mentioned as footnote that some copies had written the name of this man as Hamid ibn Qahtabah. Moreover, the author wrote the name `Abdullah instead of `Abd-Rabbih, and the name Zajar ibn al-Qays instead of Zahar wherever he would mention him in the book. Even the name of Ummu-Salamah, he wrote it as Ummul-Salamah!
However, my purpose behind mentioning these examples is to highlight the following two facts:
First: It is noticeable that this author made all these distortions and baseless additions because he followed his own opinion and taste, intending to cover up the imperfection of the book. Yet, he believed that such imperfection cannot be removed unless distortions are added to it. We may compare this idea to the additions, changes, and alterations that we may add to some supplications and forms of ziyarah out of our ignorance that is imposed upon us by our imperfect impressions and tastes. While we claim that these maters would increase the excellence and sublimity of these supplications and forms of ziyarah, the fact is the opposite; these changes and distortions strip these supplications of excellence and sublimity and deprive them of consideration in the views of experienced and intelligent people. Hence, we must maintain the reported forms of these texts, by observing them, without adding or erasing any single letter.
Second: The author of the book that we have given as example is alive; he can thus revise and correct his book. Nevertheless, we find his book full of distortions and deformation. How would be the matter with other books then? And how can we, after that, trust the other published books? Hence, the only books that we can trust must be those which were written by famous scholars who must have submitted their works on more knowledgeable people who would then admit these writings before they would be published.
In the biography of Yunus ibn `Abd al-Rahman—the trustworthy, sublime, and preferred scholar and companion of the Holy Imams—it has been reported that he wrote a book on the recommended devotional acts on days and nights. When Abu-Hashim al-Ja`fari submitted the book to Imam al-`Askari (`a), the Imam, having browsed the entire book, said, “This is the faith of my fathers and me. It is absolutely true.”
Commenting on this incident, we say: Because Abu-Hashim wanted to follow the example of Yunus in writing a book, he did not stop at the abundant knowledgeability, experience, sublimity, and religiousness of Yunus; therefore, he submitted the book before the Imam (`a) to seek his opinion.
It has been also reported that Bawraq al-Shanajani al-Harawi, one of the honest, virtuous, and upright personalities, traveled for Samarra' to meet Imam al-`Askari (`a) and show him the book entitled al-Yawm wa’l-Laylah, which was written by Fadl ibn Shadhan, the sublime scholar, saying, “May Allah accept me as ransom for you! I would like you to see and browse this book.” The Imam (`a), having looked through the book, said, “This is true. You may depend upon it.”
There are many other traditions confirming this fact.
When I proceeded with the current work, I have already realized the impressions of the people of this age and their inattentiveness to such matters of accuracy and revision. Nevertheless, I wrote this book in order to put them under conclusive argument. I therefore exerted all possible efforts to quote the supplications and forms of ziyarah, mentioned in this book, from their original sources, taking into consideration the different copies of these supplications. I have also done my best in correcting and omitting the mistakes so that the reader who acts upon the material of this book would trust and confide in it.
However, I have one condition; the copiers of this book must not distort any thing of it and the reader must neglect the materials that do not correspond to his personal impression and taste.
Shaykh al-Kulayni reported `Abd al-Rahman ibn Qasir as saying:
One day, I visited Imam al-Sadiq, blessings of Allah be upon him, and said, “May Allah accept me as ransom for you! I have invented a supplication.”
The Imam (`a) answered, “Save me from your inventions!”
Hence, the Imam (`a) turned away from his inventions and disallowed him to show him the invented supplication.
The Imam (`a) then endued the man with a favor to do.
Shaykh al-Saduq, may Allah perfume his tomb, has reported on the authority of `Abdullah ibn Sinan that Imam al-Sadiq (`a) said:
I see coming that a seditious matter shall inflict you, leaving you without visible sign or leader to the true guidance. None will be saved from so except those who say the Supplication of the Drowned (Du`a' al-Ghariq).
The reported asked, “What is the Supplication of the Drowned?”
The Imam answered: It is as follows:
يَا اَللَّهُ يَا رَحْمٰنُ يَا رَحِيمُ
ya allahu ya rahmanu ya rahimu
O Allah! O All-beneficent! O All-merciful!
يَا مُقَلِّبَ ٱلْقُلُوبِ
ya muqalliba alqulubi
O Turner of hearts!
ثَبِّتْ قَلْبِي عَلَىٰ دِينِكَ
thabbit qalbi `ala dinika
(Please) make my heart firm on Your religion.
The reporter, repeating these words, added a word to the supplication as follows:
يَا مُقَلِّبَ ٱلْقُلُوبِ وَٱلأَبْصَارِ
llebal qullub
O Turner of hearts and vis
The Imam said, “It is true that Almighty Allah is the turner of hearts and visions. But you must say as same as I say.”
The aforementioned two traditions must be sufficient deterrent for those who alter the supplications by adding statements or distorting others, following their personal tastes and impressions. Finally, Allah is the Protector against so.