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The Role of Muhammad Baqir Al-Sadr in Shi'a Political Activism in Iraq From 1958 to 1980

The Role of Muhammad Baqir Al-Sadr in Shi'a Political Activism in Iraq From 1958 to 1980

Author:
Publisher: www.victorynewsmagazine.com
English

The Role of MuhammadBaqir Al-Sadr inShi'a Political Activism in Iraq From 1958 to 1980

By T.M Aziz

www.victorynewsmagazine.com

www.alhassanain.org/english

Published on7th January, 2003 (4thZhul Qa'dah , 1423).This work was written by T.M Aziz and was contributed to Victory News Magazine byMr A.GKarim . Editing and design byZaynab El-Fatah. Technical work provided byS.Abidin

©All rights reserved 2008. VictoryNewsMagazine.com

Notice:

This workis published on behalf of www.alhassanain.org/english

The typingerrorsaren’t corrected.

Table of Contents

Dedication: 5

Chapter One: Sadr is Executed 6

Chapter Two: The Rise of Sadr 7

The Communist Party 7

Chapter Three: al-Hawza al-’ilmiyya (Religious Academy) 8

Al-Hakim's Fatwa Identifying Communism With Atheism 8

Falsafatuna (Our Philosophy; 1959) and Iqtisaduna (Our Economics; 1961) 8

Chapter Four: Back to Hawza 10

Mujtama’una (Our Society) 10

Planned Establishment of Western-style Universities 10

Usul al-Din College in Baghdad 11

Chapter Five: Golden Era For Modern Shi’a Politics 12

Chapter Six: Confrontation with the Ba’th Party 13

Ayatullah Khomeini Not Executed by Shah of Iran 15

Chapter Seven: Ashurra Commemorations Banned 16

Chapter Eight: Encounters with the Ba’th Party: The Final Episode 18

Sadr Issues Fatwa Against The Ba'th Party 19

Chapter Nine: Sadr Detained- Bint Al-Huda Gives Fiery Speech 20

Chapter Ten: Sadr Interrogated 21

Security Forces Come For them Both 22

Conclusion 23

Sadr Was Dragged into Public Opposition 23

References 25

Dedication:

This workis dedicated to the memory ofShahid MuhammadBaqir Al-Sadr and his Sister,Shahidah Amina bint al-Huda who were both executed in the name of God's religion.

Chapter One:Sadr isExecuted

On April 8, 1980, MuhammadBaqir al-Sadr was executed . His execution aroused no criticism from the West against the Iraqi regime, however, becauseSadr had openly supported theAyatullah Khomeini’s regime in Iran and because the Westwas distracted by the turbulence in Iran that followed the revolution. Governments both in the West and in the region were concerned that the Iranian revolution would be “exported,” and they set about eliminating that threat. WhenAyatullah Khomeini called upon Muslims in Iraq to follow the example of the Iranian people and rise up against the corrupt secularBa’thist socialist regime, they interpreted it as the first step in the spread of Islamic radicalism that would eventually lead to thedestabilisation of the whole region.

Sadr’s support of the Khomeini crusade against theBa’thists was considered a threat to the Iraqi regime and dealt with swiftly . Thousandswere arrested , and hundreds were executed without trial.Sadr as the head of a movement that had gained popular support from the success of the Iranian revolution, emerged as an anti-governmental leader and a catalyst for anti-Ba’thist activity, and was regarded by his followers as the “future Khomeini” of Iraq.(1) TheBa’thist regime decided that he had to be eliminated if the regime was to survive.Sadr’s execution, hence, was the act of an authoritarian regime fighting for its survival.

What made political Islam such a grave danger to the regimes in the area was not simply its popular appeal, but also the grassroots organizations that embraced its principles and political slogans.In almost all Middle East countries Islamic political groups had, since the turn of the century, been bent on achieving their principal goal of establishing a state based on the principles and teachings of Islam, and these very organizations had paved the way for the victory of the revolution in Iran,(2) Khomeini also found in them both the means and the political muscle to export Islamic revolutionary ideas to the rest of the Middle East.

Some of these organizations, including the IslamicDa’wa Party which Sadr founded, had existed in Iraq before the Islamic revolution in Iran and theBa’thist regime in Iraq.Sadr was also the mastermind behind a program that aimed to establish an Islamic state not only in Iraq,but throughout the Islamic world. The roleSadr played in theShi’a community in Iraq at large and his effort to counter the political acquiescence of the religious establishment and to confront the political oppression there made him theShi’a leader in that country. A detailed account of the events that led to the rise and fall ofSadr is therefore useful for placingSadr in the context of Iraqi politics in general and of the Islamic movement in particular.

Chapter Two: The Rise ofSadr

In 1958, a military coupd’etat began a period of great turmoil in Iraq that changed its political system and social fabric.The kingdom that had been engineered by British occupation forces in 1921, was replaced by a “republic” under the rule of a military junta ; the royal family and the ruling class were executed. The head of the military junta, GeneralQasim , who had led the revolt gained popular support unprecedented in modern Iraqi history, in part because of his policy of dissociating Iraq from Britain, which included withdrawing from the CENTO alliance known as the “Baghdad Pact” and closing British military bases in the country.(3)

The Communist Party

With the coup in place, a variety of political groups sought a place in the new regime, and in the process created anarchy. Some, of which the Communist Party was the best organized, were given a voice in the new regime. To increase his power base in the country,Qasim used the Communists to eliminate his colleagues in the ruling junta who were loyal to the Arab nationalist movements. In the bloody street fighting that followed, especially in the northern cities of Mosul and Kirkuk where the nationalist officers attempted a military coup againstQasim , the Communists emerged as the major political force.(4)

TheShi’ia religious establishment, acquiescent since its last revolt against the British in 1920, found itself challenged by atheist political forces who, if left unchecked, might wipe Islam from the lives of the people,(5) for the nation seemed to be welcoming the secularism and antireligious sentiments of the new regime and to accept Communist propaganda, which denounced the religious establishment as reactionary and religion as an obstacle to modernization and the progress of the people. The Communist forces then began to penetrate the religious establishment itself in the holy cities of Najaf, Karbala, andKadhimiyah , even recruiting members of religious families, but the religious leadership (marja’iyya ) under the GrandMujtahid Muhsin al-Hakim took steps to overcome these challenges.

Chapter Three: al-Hawza al-’ilmiyya (Religious Academy)

TheShi’a religious establishment in the al-Hawza al-’ilmiyya (religious academy)was divided between traditional scholars who advocated indifference or aloofness from politics and activists who advocated involvement. The latter organized themselves into theJama’at al-’Ulama ’ in Najaf(6) to counter antireligious trends in society.MuhammadBaqir al-Sadr was at that time a young scholar and was not considered an official member of theJama’at al-’Ulama ’ which was made up mainly of elders and well-knownmujtahids .(7) He was able, however, to exert influence on the group through his father-in-lawShaykh Murtaza AlYasiyn , who was acting president of the group, and through his older brother, Ismail al-Sadr , amujtahid who held a senior position in theJama’at . (8)

According toTalib al-Rifa’i , theJama’at al-‘Ulama ’ had as its immediate objective countering the Communistchallenge to Islam. In theirmanoeuvring , they were realistic enough to appease the popularQasim ; in their public leaflets and announcements, they supported him while attacking the Communists. As a reward, theQasim regime gave them access to the government-controlled radio. The weekly public statements of theJama’at al-’Ulama ’ were written bySadr and delivered byHadi al-Hakim.(9)

Al-Hakim's Fatwa Identifying CommunismWith Atheism

This appeasement did not last long. Conflict between the religious leadership andQasim erupted whenAyatullah Muhsin al-Hakim issued a fatwa that identified Communism with atheism and forbade Muslims from joining the Communist Party or helping its cause. The fatwa embarrassed theQasim government and forced GeneralQasim to abandon the Iraqi Communist Party.Qasim made several requests to visitAyatullah Hakim, but the latter refused to meet with him until he had abrogated the civil-liberties’ law, which violated the Islamic codes of inheritance.( 10)

For two years during the appeasement period theJama’at al-’Ulama ’ had been given permission to publish a monthly journal al-Awa’ (the Lights), whose objective was to counter the intense secular and antireligious propaganda that had followed the 1958 revolution.According toTalib al-Rifa’i ,Muhsin al-Hakim had suggested it, but since it was not acceptable for amarja ’ to sponsor a political publication, theJama’at al-’Ulama ’ was asked to assume the task.(11) Sadr wrote its editorials, which he used to outline the basic political program of the Islamic movement,(12) and in the process discovered that he had a talent for writing persuasively.

Falsafatuna (Our Philosophy; 1959) andIqtisaduna (Our Economics; 1961)

During the same period,Sadr published his first philosophical study,Falsafatuna (Our Philosophy; 1959),(13) a critique of communism, the materialist school of thought, and dialectic materialism, in whichSadr argued, that communism had too many flaws and shortcomings to be considered the final truth for mankind. It could not be the answer to society’s problems because its basic assumptions were false,Sadr contended. His second work,Iqtisaduna (Our Economics; 1961), criticized the economic theories of communism and capitalism and introduced an Islamic theory of political economy in an effort to counter the argument by secularists and communists that Islam lacked solutions to the problems of man in modern time.Sadr’s major task inIqtisaduna was to show that Islam was concerned with man’s economic welfare. Infact his major intellectual achievement was his formulation of an Islamic economic doctrine based on Islamic law; he was the first to do so.

Sadr and his colleagues also confronted the secular forces on a third front through the establishment of theDa’wa Party. According toTalib al-Rifa’i , itwas founded byMahdi al-Hakim, al-Rifa’i and another, unknown, person. Al-Rifa’i later introducedSadr to the party leadership, andSadr eventually became its head,( 14) playing an important role in setting party structure and doctrine,(15) and later its supremejurisconsult (faqih al-hizb ). Even the name of the party,Da’wa (“Call”), was said to beSadr’s idea.( 16) The aim of theDa’wa was to organize dedicated Muslim believers with the goal of seizing power and establishing an Islamic state. To achieve that goal it would indoctrinate revolutionaries, fight the corrupt regime, and establish an Islamic state; then it would go on to implement Islamic laws and export the Islamic revolution to the rest of the world.( 17) This grand plan was said to beSadr’s idea. The first stage had to be clandestine to secure the party against a crackdown, so the partywas organized in a hierarchical multi-branch cell structure. Its activities were not to be limited to Iraq only, but were to go on in otherShi’a communities around the world. To that end, branches were secretly formed in the Gulfstates and in Lebanon; attempts to form them in Iran were unsuccessful.

Chapter Four: Back toHawza

By 1960,Sadr was one of the leadingmujtahids in the religious school of Najaf with a distinguished reputation in jurisprudence (fiqh andusul al-fiqh ).His seniors in theHawza therefore advised him to give up his political role in theDa’wa party and on the Awa’, which were detrimental to his leadership in theHawza and prepare himself for becoming the future grandmarja ’ of theShi’i (thehawza would not accept an activemujtahid for the position of grandmarja ’ , at least not a member of a political party).(18) Themarja ’ is usually selected from among the leadingmujtahid in thefiqh andusul al-fiqh , and the candidate has to prove his capacity in these areas by using the Socratic method in his teaching and by publishing his legal opinions. Since being appointed depended on the approval of the teachers andmujtahids in theHawza , the prospect ofSadr’s becoming the grandmarja ’ of allShi’as was in jeopardy so long as he continued to be politically active. Although pressure onSadr to give up his political activities seemed to come mainly from the formermarja Muhsin al-Hakim, many factions in theHawza were critical ofSadr’s activism. Led by Hussein al-Safi,( 19) a public campaign was launched againstSadr depicting his activities as harmful to the survival of theHawza .(20) A group in theJama’at , influenced by the propaganda againstSadr , began to show their dissatisfaction with him as well.(21) Sadr’s editorials in al-Awa’ also raised a disturbing question: they were subtitledRisalatuna (Our Message), but the enemies ofSadr questioned whether they represented the views of theJama’at at all. Finally, in 1961Muhsin al-Hakim, through his sonMahdi , persuadedSadr to give up his post asfaqih of theDa’wa party and as editor of Awa’.(22)

Mujtama’una (Our Society)

After his resignationSadr confined himself to the traditional way of life of theHawza , avoiding activities that might jeopardize hismarja ’ status . He even delayed the publication of his long awaited book,Mujtama’una (Our Society) because, according to some sources, the time was not ripe for it.(23) According to members of theDa’wa party, however,Sadr kept in touch with the party through one of his pupils.(24) As for the Awa’,Fadlullah notes thatSadr encouraged him to write its editorials.(25)

Planned Establishment of Western-style Universities

Sadr’s passion for reformwas now directed toward thehawza itself.First it was necessary to modernize its curriculum: for the past century and a half, Najaf’shawza had emphasized onlyfiqh andusul al-fiqh because that was what Najaf was noted for; other Islamic studies were considered minor or unimportant, and thehawza’s teachers paid little attention to them.Sadr was also uneasy over the irregular attendance of the students and their neglect of their studies. He felt that students must complete their courses with distinction before they could claim to be religious scholars (‘alim )(26) and proposed a new textbookon the grounds that the old ones were not written for students. A textbook, according toSadr , must take into consideration the student’s ability to comprehend the subject only gradually from its basic concepts to its most recent development.Sadr’s plan embraced not only the use of textbooks of the sort used in modern academic institutions, but the establishment of Western-style universities that would hold the student responsible for completing certain courses and passing regular examinations.

Usul al-Din College in Baghdad

To implement his reforms,Sadr helped establish theUsul al-Din College in Baghdad in 1964 and set up its curriculum.(27) He later wrote three textbooks on the Qur’an, theusul al-fiqh , and Islamic economics for first and second year college students.(28) However, his efforts to carry out his reforms in theHawza itself faced stubborn resistance from both students and its antiquated establishment.

Chapter Five: Golden EraFor ModernShi’a Politics

The years 1964-1968 were a “golden era” for modernShi’i politics, first because theBa’thist-Arif regime felt indebted to theShi’a religious establishment for its help in discrediting and oustingQasim’s regime and second because the new regime gained legitimacy from theShi’a leaders who supported their crackdown on Communist forces in the country (ironically, most of those prosecuted were alsoShi’as ). The relative freedom theShi’a enjoyed during that period resulted from the continuous struggle between theBa’thists andArif , between the Arab nationalists and the Communists, and among theBa’thists themselves. The regime was so preoccupied withthis internal fighting that it turned a blind eye toShi’a political activities, though later, it oustedShi’as from the few governmental posts they had gained underQasim .

Free from government interference, theDa’wa party increased its membership in the universities and among the intelligentsia. According toDa’wa sources, more than 1,500 copies of theDa’wa official, but underground, journal, theawt al-Da’wa ,were distributed to members and supporters in the University of Baghdad alone. Students showed their commitment in a march known as themawakb al-talaba (students’ procession) in Karbala at the annual commemoration of the martyrdom of the ImamHusayn . Al-Hakim expanded his influence by increasing enrolment in theHawza in Najaf and by developing plans to establish a Western-styleShica academy inKufa , where a college education would become available toShi’a youths who would someday be influential in political affairs.He also established new religiouscentres and libraries in several Iraqi cities directed by missionaries known aswukala ’ (representatives). The religious scholars of Baghdad andKadhimiyah organized an association, similar to theJama’at al-Ulama ’ in Najaf, known as theHay’at Jama’at al-Ulamafi Baghdadwa al-Kadhimiyah .(29)

Chapter Six: Confrontation with theBa’th Party

TheBa’th Party’s rise to power on July 17, 1968, started a new phase in the conflict betweenShi’a leaders,Muhsin al-Hakim and MuhammadBaqir al-Sadr , and the central government in Baghdad. The regime faced two leaders, whoboth had charisma and political clout, al-Hakim through his symbolic leadership of theShi’a worldwide, andSadr through his influence over theDa’wa . The stability of the new regime depended on withstanding them.Its first step toward limiting theShi’a’s power was to curtail their religious activities, which included the closing of theJawadayn elementary and high schools and theUsul al-Din college in Baghdad, confiscating the land and funds set aside for buildingKufa University, shutting down theRisalat al-Islam, the only religious journal the government allowed to be published at that time, prohibiting themawakb al-talaba in Karbala, expelling hundreds of non-Iraqi students from thehawza in Najaf, and issuing a law requiring Iraqis attending thehawza to join the armed forces.

TheShi’a leaders appeared tobe disorganized and theBa’th regime to catch them by surprise. Unaware of theBa’thist’s plan to eliminate the political structure of theShi’a community, its leaders met to figure out some peaceful means for dealing with the government and decided on a public protest. TheHay’at al-Ulama ’ suggested thatMuhsin al-Hakim visit Baghdad to mobilizeShi’a support against the government.(30) Al-Hakim took up residence inKadhimiyah to receive supporters;Sadr went to Lebanon to organize protest from abroad and use the office of theShi’a supreme council headed by his cousin Musa al-Sadr to campaign against the Iraqi government. Telegramswere sent by Musa al-Sadr to the heads of the Islamic states and Islamic groups calling attention to theBa’thist’s government harassment of the religious leadership in Najaf. The result of these efforts was disappointing. Only Nasser of Egypt, Faisal of Saudi Arabia,Iriyani of North Yemen, and theJama’at-i Islami of Abu al-A’la Mawdudi in Pakistan gave any moralsupport, and no one acted.

On his return to Iraq,Sadr , with the cooperation of theJama’at of Najaf and theHay’at of Baghdad andKadhimiyah , held a public meeting at the Imam Ali shrine in Najaf to support al-Hakim and condemn theBa’thist government action.The statement, which was delivered to the audience byMahdi al-Hakim, had been drafted bySadr .(31) The next step tobe taken against the government, according toMurtada al-Askari , was to organize a mass demonstration in Baghdad in support of al-Hakim.(32) However, before the plan was carried out theBa’thist government announced thatMahdi al-Hakim was plotting to overthrow the government in a military coup with the help of some generals andShi’a businessmen who had links to Iran and the West (by which they meant the United States and Israel).(33) This accusation put theShi’a leaders on the defensive and diluted their support. Mahdi al-Hakim was smuggled out of the country; al-Askari went to Lebanon; andMuhsin al-Hakim retreated to Najaf where he died a few months later. His successorAyatullah Khoei , the mentor ofSadr , refrained from taking any action against theBa’thist government.( 34)

AfterMuhsin al-Hakim died, theBa’th government intensified its efforts to reduce the influence of theHawza in Najaf by expelling its non-Iraqi students (the majority of students were foreigners) and monitoring the Iraqi students there. That threw the wholeHawza into chaos. To keep non-Iraqi students in the country so they could help resist the government,Sadr convincedAyatullah Khoei to issue an order (hukm ) to students to stay in Najaf and continue their studies.(35) Unwilling to antagonize the newShi’a marja ’ ,Ayatullah Khoei , who was considered to be above politics, theBa’th government postponed implementing its deportation policy. TheBa’thist regime then started to crack down on theDa’wa party. Many suspected members of the partywere rounded up in 1972 and sentenced to one to five years in prison .(36) SahibDakhiyl , known as Abu ‘Isam , died under torture in 1973.He was the organizer of the student procession held in Karbala(37) and was also believed to have been the head of theDa’wa party’s Baghdad branch.(38) A year later, about seventy-fiveDa’wa party members, some of them religious scholars, were detained by the security forces, and five, all of whom were believed to be leaders of theDa’wa party, were sentenced to death by the revolutionary court.(39) Sentencing these people, three of themulama ’, brought a public outcry and condemnation from the religious establishment, includingKhoei , Khomeini, andSadr .(40) In order to avoid a precedent for executing religious scholars of theHawza ,Sadr issued a fatwa forbidding students or scholars of theHawza to join any political party. Later that year,Sadr himself was detained by security forces and taken from Najaf to Baghdad for interrogation, but was soon released.(41)

In the post-Hakim era,Sadr was recognized in theHawza as amarja ’ and the heir-apparent of Grandmarja Ayatullah Khoei .(42) However, he was aware that themarja’iyya , theShi’as ’ only true source of political leadership, lacked adequate institutional underpinning, even though it was a thousand years old. In particular, it lacked the means of enforcing decisions on therank and file of ‘ulama ’. Additionally, themarja ’ traditionally made policies and arrived at decisions using an inner circle of close associates and family members to gather information, issue statements, and distribute religious funds. There was no formal procedure for making decisions or planning long-term strategy, and that often resulted in confusion that weakened the relationship between themarja’iyya and the people.

To enhance the power of themarja’iyya ,Sadr sought, as he put it, to transform what he called the “subjectivemarja’iyya ” into an “objectivemarja’iyya .” Themarja ’ , according toSadr , must conduct his affairs and guide his people using an organized structure. To conduct the affairs of theummah , themarja ’ should set up committees to manage educational affairs in thehawza , to support Islamic studies, research, and writing on essential subjects, to look after the affairs of the ‘ulama ’ who represent themarja ’ in other cities, to support the Islamic movement, and, finally, to administer financial affairs.

However, at that timeSadr was not ready to form the institutional structure of the “objectivemarja’iyya ” because he was not the suprememarja ’ , the symbolic authority for allShi’as , a position that would give him the financial and the religious power to carry out changes. The publication of his al-Fatawa al-Wadiha , a book on religious laws, was intended in a way to announce hismarja’iyya , and prepare himself and contenders in Najaf and Qum in the traditional manner to succeedAyatullah Khoei , the grandmarjaSadr also had a political motive behind his early indirect announcement of interest in themarja’iyya . He thought it would protect him from government prosecution.

Ayatullah Khomeini Not Executed by Shah of Iran

Once he was amarja ’,Sadr believed, the government would spare his life regardless of his political stand, because regimes in Iraq and Iran did not execute leading jurists. A case in point was the Shah’s decision not to executeAyatullah Khomeini after themaraji ’ in Qum issued a statement proclaiming that Khomeini as one of them.Instead the Shah expelled Khomeini from Iran.

In announcing hismarja’iyya ,Sadr somehow thought he was gaining political immunity. At the publication ofSadr’s al-Fatawa al-Wadiha , members ofDa’wa party andSadr’s admirers, mostly students and intellectuals, started referring to him as theirmarja ’ and leader.

Chapter Seven:Ashurra Commemorations Banned

In early 1977, theBa’th regime took the boldest step yet to curb theShi’a when it banned the annual ceremonies commemorating ImamHusayn’s martyrdom. The regime had tried but failed to prohibit them since 1970, especially in Najaf and in Karbala. That year, theBa’th leadership was determined to use any means necessary to stop the traditional procession from Najaf to Karbala, an event that generates considerable religiousfervour . Tens of thousands ofShi’a from all over Iraq participate in the pilgrimage, which usually takes four days to cover about fifty miles. The processionwas seen by the regime as hindering their policy of secularism and as providing the religious authorities with popular support.

Banning the procession in 1977 provoked riots in Najaf. Organizers distributed leaflets that called on people to participate in defiance of the authorities to protect their religious rights.(43) The public hearings organized by theBa’th Party and the governor of Najaf did not ease the tension but rather precipitated chaos.(44) An estimated thirty thousand people began their procession holding banners printed with verses from the Qur’an, such as “The power of God is above theirs” and “Victory shall come from God.”(45)

Faced with this defiance, the regime first met with the leaders of theprocession( 46) and sought the help of MuhammadBaqir al-Hakim, who informed theShi’a that the regime was willing to lift the ban on the procession if the rioters would stop chanting anti-government slogans. However, anti-Ba’thist sentiments ran so high by then that compromise was impossible. The government on its part mobilized a military brigade with tanks, helicopters, and fighter jets to block the way to the city of Karbala.(47) Hundreds of demonstrators were able to get into the city, however, because many officers and soldiers were sympathetic to the cause and were unwilling to obey the government orders to fire on people chanting religious slogans.(48) The government then mobilized theBa’th Party security and police to suppress the procession in the streets of Karbala and to detain as many people as they could. Hundredswere imprisoned , and many were injured.

The government then formed a special revolutionary court (makamat al-thawra ) headed by three high-rankingBa’th Party leaders to try the defendants.(49) Seven peoplewere sentenced to death and fifteen, including MuhammadBaqir al-Hakim, to life imprisonment. The incident also caused a split within theBa’th leadership itself. Some high-ranking members of the party judged the action unduly harsh and seemed hesitant to take strong action. An extremist group led by theBakr -Saddam factions won by expelling the moderate group, including the members of the Special Revolutionary Court, from their government and party positions.

The regime suspectedSadr of having had a part in the demonstration. Ithad been well organized , which suggested that theDa’wa Party was behind it. Al-Hakim, the head of the group who negotiated on behalf of the regime with the rioters, was a disciple and personal representative ofSadr . His failure to gain concessions from the rioters whose links were with theDa’wa , the mainSadr organization, was one of the signs that made the regime suspect thatSadr led a behind-the-scenes conspiracy. The regime’s security forces detainedSadr and sent him to Baghdad for questioning, but released him when the people demanded it in order not to instigate another riot by theHawza .

The visitation to Allah Almighty

Question (19): Is it true that visiting Imam Hussain (a.s) is similar to visiting Allah Almighty? Since Allah Almighty is not designated in a specific place nor is He limited by a body, and as the Quran states:“Exalted is He and high above what they describe.” [40]

Answer: Yes, it is a duty upon the human being to constantly turn to Allah Almighty and to seek refuge in Him. However, according to your question, it has been mentioned in several narrations, and I think that it has been mentioned to bring the idea closer to our minds. It has been narrated from Zaid al Shahaam that he said: I inquired from Imam Sadiq (a.s) saying: What shall the one that visits the grave of Imam Hussain (a.s) receive?

He replied saying: He is like the one that visited Allah Almighty in His throne.

I then said: What shall one that visits one of you receive?

He said: He is like the one that visited the Messenger of Allah Almighty.

Naturally, the interpretation of this narration is: The visitation of Imam Hussain (a.s) is of a high status, and its reward is greater than other visitations. Also, the following narration clarifies the reward of the pilgrim of Imam Hussain (a.s) in a manner that may never be imagined:

Hussain Bin Mohammad al Qumi had narrated from Imam Retha (a.s) that he said: Whoever was to visit the grave of Imam Hussain (a.s) by the Euphrates River is similar to the one who had visited Allah Almighty above His throne.

The elect of Allah Almighty

Question (20): Are the pilgrims of Imam Hussain (a.s) and those who love him selected by Allah Almighty, and that such success is only achieved by those who sincerely love AhlulBayt (a.s)?

Answer: Indeed and without doubt, if it was not for the will of Allah Almighty, the love of Imam Hussain (a.s) and the eagerness for his visitation would not be placed in the heart of any of his creations. Imam Sadiq (a.s) had stated:“If Allah Almighty wanted [something] good for a person, He would instill the love of Hussain (a.s) and the love of his visitation in his heart, and if Allah Almighty wanted [something] bad for a person, he would instill in his heart the hatred of Imam Hussain (a.s) and his visitation” .[41]

The intention of the pilgrim

Question (21): Does the intention of the pilgrim of Imam Hussain (a.s) affect the reward in the hereafter?

Answer: Certainly, during the Day of Judgment, the pilgrim and visitor of the holy shrine of Imam Hussain (a.s) shall be asked:“What was your intention when you were honored by the visitation of the shrine of Imam Hussain (a.s)?” As the intention of the pilgrim affects determining the visitor's fate and consequences; and in reality, actions are by ones intentions.

Imam Sadiq (a.s) had stated:“If the Day of Judgment was to occur, the caller shall call out: “where are the visitors of Hussain the son of Ali Ibn Abi Taleb?” And a group of people shall stand that only Allah Almighty knows their amount. He will inquire from them:“What did you want from visiting the grave of Imam Hussain (a.s)? And they shall reply saying: “O’ Allah, we had come to him out of love for the Messenger of Allah, Ali and Fatimah, and out of mercy for what had occurred to him [in Karbala].

And the reply to them shall be: “This is Mohammad, Ali, Fatimah, Hassan and Hussain, catch up with them as you are with them on their level and status, catch up with the banner and flag of the Messenger of Allah; and they shall race to the flag of the Messenger of Allah and shall be under its shade, and the flag is in the hand of Ali Ibn Abi Taleb (a.s) until they enter paradise altogether, and they shall be in front of the flag to its right, left and behind it as well” .[42]

Gathering along with Imam Hussain (a.s)

Question (22): Shall anyone be gathered along with Imam Hussain (a.s)?

Answer: Indeed, the noble infallibles (a.s) have said:“If youare wanting to be gathered along with Imam Hussain (a.s), go for his visitation in Karbala” .

It has been narrated from Ali Ibn Ma'mar from a number of our companions that he said: I once informed Imam Sadiq (a.s):“A person had told me that he had performed the ritual of Hajj nineteen times and the ritual of Umrah nineteen times as well. I then said to him: Perform one more Hajj and one more Umrah and you shall be rewarded with the reward of visiting the grave of Imam Hussain (a.s). He then said to me: which one is more wanted by you, to perform twenty rituals of Hajj and Umrahs or to be gathered along with Imam Hussain (a.s)? I replied saying: Being gathered along with Imam Hussain (a.s). He then said: Then visit Imam Hussain (a.s).” [43]

Therefore visiting Imam Hussain (a.s) on the condition of knowing and understanding his status, is equal to twenty accepted Hajj and Umrah performances and shall lead to being gathered along with Imam Hussain (a.s).

Under the banner of Imam Hussain (a.s)

Question (23): What is meant by the“flag” and“banner” in the field of resurrection during the Day of Judgment?

Answer: According to the Arabic language, the word“banner” is the synonym of the word“flag” , and that the banner of Imam Hussain (a.s) shall possess a special status during the Day of Judgment and that no one shall be under this banner other than private people.

Imam Sadiq (a.s) had said:“Whoever was to visit Imam Hussain (a.s) out of eagerness, he shall be recorded by Allah Almighty as the safe ones during the Day of Judgment, and that his book shall be given to him by his right hand, and that he shall be under the banner of Imam Hussain (a.s) until he enters paradise and shall live in his status, indeed Allah is generous and wise.” [44]

Imam Hussain (a.s) seeks forgiveness for his pilgrims

Question (24): What is the method that Imam Hussain (a.s) undertakes while dealing with his pilgrims?

Answer: Imam Hussain (a.s) is an infallible, and that the kindness and knowledge of an infallible has no counterpart to it. Therefore, Imam Hussain (a.s) seeks forgiveness for those that visit him and purifies them from sins so that they become worthy in entering paradise and accompanying his eminence.

It has been narrated from Mohammad Ibn Muslim that he said: I had heard Imam Sadiq (a.s) state:“Hussain son of Ali Ibn Abi Taleb (a.s) is near his Lord looking down at the place of his army camp while looking at the martyrs along with him, and looking at those that visit him; and he knows them, their names and the names of their fathers, along with their statuses and degrees near Allah Almighty, and he is well knowing of this more than one is knowing of his own son. And that he shall see who has taken it a place of residence and shall ask forgiveness for him, and shall ask his forefathers (a.s) to seek forgiveness for him, and he (a.s) shall state: If one who visits me had known what Allah Almighty has prepared for him, his happiness shall be more than his sadness, and that he shall return sinless.” [45]

Indeed, this is truly how Imam Hussain (a.s) honors his pilgrims.

If they knew, they would die out of eagerness

Question (25): With all of these rewards that have been mentioned for the pilgrim of Imam Hussain (a.s), and that Imam Hussain (a.s) requests forgiveness for his pilgrims, are there other matter that have not been mentioned by the infallibles (a.s) regarding the visitation of Imam Hussain (a.s)?

Answer: All what noble narrations had mentioned regarding the visitation of Imam Hussain (a.s) is not mentioned by text alone, it is rather the reality behind the rewards for the pilgrim of Imam Hussain (a.s). As an example, I shall note one narration that had been narrated by Mohammad Bin Muslim, from Imam Baqir (a.s), that he said:“If people were to know the virtues and favors of visiting the grave of Imam Hussain (a.s), they would have died out of eagerness and that their hearts would be broken out of sorrow.”

I then said:“And what is in it of virtue and favor?”

Imam Baqir (a.s) replied saying:“As for the one that visits the grave of Imam Hussain (a.s) out of eagerness, Allah Almighty shall record for him the reward of one thousand accepted Hajj rituals and one thousand Umrahs. Along with the reward of one thousand martyrs of the martyrs of the battle of Badr, and the reward of one thousand fasting people, and the reward of one thousand accepted Sadaqah, and the reward of one martyr in the battle of Badr, multiplied a thousand times, along with the reward of a population of one thousand individuals for the sake of Allah Almighty and that he shall remain safeguarded during this year of his from Shaytan, and that Allah Almighty shall appoint a honorable angel to protect him between his hands, behind him, from his right and left, and from above his head, and beneath his feet. And if he was to die during this year of his, the angels of the most merciful would attend his washing ritual and his shrouding, and seek forgiveness for him. And they shall accompany him to his grave while seeking forgiveness for him, and that his grave shall be widened for him to the extent of his eyesight, as Allah Almighty shall safeguard him from the pressure of the grave and from Munkar and Nakir that they do not scare him. The gates of paradise shall be opened for him and his book shall be given to him in his right hand, and that during the Day of Judgment, he shall be given light that will shine from his light from between the east and the west, and that the caller shall call: He is of the pilgrims of Hussain Ibn Ali Ibn Abi Taleb, with eagerness for him. And that no one shall remain in heaven but wishing that they were of the visitors and pilgrims of Hussain Ibn Ali (a.s).” [46]

When we ponder on this noble narration, we begin to realize the unlimited reward of the pilgrim of Imam Hussain (a.s), although we are not able to claim that this is the actual reward for the one that visits the grave of Imam Hussain (a.s) alone, since Mohammad Ibn Muslim had narrated:“I asked Imam Sadiq (a.s): What is the reward of one that visits the grave of Hussain (a.s)?

He replied: Whoever was to approach him out of eagerness to him shall be from the honored worshipers of Allah Almighty, and that he shall be under the banner of Hussain Ibn Ali until Allah Almighty enters them into paradise.” [47]

Therefore this narration clarifies that whoever was to be recorded as a pilgrim to the grave of Imam Hussain (a.s) is considered of the companions of the Imam (a.s) and of his companions in paradise. And would the pilgrim of Imam Hussain (a.s) be satisfied with anything other than being a companion of Imam Hussain (a.s)?

Another narration states that for every step the pilgrim takes while heading towards the grave of Imam Hussain (a.s) he is rewarded with one Hajj ritual, and by lifting his foot of the ground, he is rewarded by an Umrah, as stated in the following narration:

Imam Sadiq (a.s) had stated:“Whoever was to visit Imam Hussain (a.s) for the sake of Allah Almighty and without pride, arrogance, boredom or for the sake of reputation, his sins shall be erased the same way a clothing is cleaned in water and that impurity no longer remains on it, and that by every step a ritual of Hajj is written for him and an Umrah every time he lifts up his foot.” [48]

Anyhow, the narrations that had been reported and other narrations similar to them introduce us to the reality of rewards granted for visiting the grave of Imam Hussain (a.s). And without doubt, his great reward and extensive giving does not reduce anything from the divine honor and generosity of Allah Almighty.

The pilgrim of Imam Hussain (a.s) and eternal happiness

Question (26): It is apparent from the narrations previously mentioned that the reward of one who visits Imam Hussain (a.s) is not limited to the period of visitation alone.

Are there narrations narrated in this regard that may clarify this matter?

Answer: Indeed, the narrations reported previously are mere examples and not all of what had been narrated regarding the reward of visiting the shrine of Imam Hussain (a.s). I shall report another narration as an example, and you are also able to research in this respect and you shall find various narrations:

Abdullah Ibn Meymun had stated:“I asked Imam Sadiq (a.s): what is the reward of the person who visits the grave of Imam Hussain (a.s) without being arrogant and disdained while knowing the right of Imam Hussain (a.s)?

The Imam replied saying: One thousand accepted Hajj performances shall be written for him, along with one thousand accepted Umrahs'. And if he was listed to be punished, he shall be written as a happy person, and shall remain engaged in the mercy of Allah Almighty.” [49]

It has also been mentioned in another narration that there is a noble status for the visitor of Imam Hussain (a.s), to the point that the close angels to Allah Almighty i.e. Angels Gabriel (a.s) and Michael (a.s) accompany the visitor to his home after he exits the shrine of Imam Hussain (a.s), as narrated from Imam Sadiq (a.s):“The one who visits the grave of Imam Hussain (a.s) while wanting Allah Almighty, angels Gabriel, Michael and Azrael shall accompany him until he returns to his home” .[50]

The visitor of Imam Hussain (a.s) and rebirth

Question (27): It has been stated that the person that visits the grave of Imam Hussain (a.s) would be as pure as the day they came to life, is there any type of basis for this claim?

Answer: That is indeed correct and according to several bases, as many valuable narrations had confirmed. Of these noble narrations is the narration of Abdullah Ibn Muskan, as he had stated:

“I was with Imam Sadiq (a.s) until I witness a group approach from Khorasan and inquired his eminence regarding the visitation of the grave of Imam Hussain (a.s) and the favor of such a practice. Imam Sadiq (a.s) then replied: My father had narrated from my grandfather that he used to state: Who was to visit Imam Hussain (a.s) for the sake of Allah Almighty, Allah Almighty shall exit him from his sins and he shall be like the child that had just been born. The angels shall also accompany him throughout his way as they spread their wings above his head until he reaches his family. The angels shall also ask forgiveness from Allah Almighty for him and that divine blessings are showered upon him from the sky, as they call out to him saying: You have become pure and pure is the one whom you had visited, and he shall be protected within his family.” [51]

The answering of supplications

Another narration that dazzles the eyes and clarifies the reward of one that visits the grave Imam Hussain (a.s) is that Imam Sadiq (a.s) had informed:“Anyone who visits the grave of Imam Hussain (a.s) for the sake of Allah Almighty, Allah Almighty shall emancipate him from hell fire, safeguard him from the Day of Judgment and that he shall not ask for anything in this world and the hereafter but be granted it.” [52]

Continual visits to the grave of Imam Hussain (a.s)

Question (28): A number of the lovers of Imam Hussain (a.s) make use of opportunities to visit the shrine of Imam Hussain (a.s), while others consider it as indulgence which unfortunately results in the insulting of these visitors; while taking this matter into considerations, are there any narrations that specify the limit of the visitation to the shrine of Imam Hussain (a.s) or the conditions related to it?

Answer: Unfortunately several people project their opinions regarding everything without evidence, proof, knowledge and understanding regarding that certain matter, and especially regarding the matter of visiting Imam Hussain (a.s) and what is related to it.

Also, we alert such persons to be careful of what they state so that they do not commit sins and that their deeds do not vanish, and that they do not dissuade even one pilgrim as a result of their claims and statements. This is because AhlulBayt (a.s) had urged and assured us of the visitation of the shrine of Imam Hussain (a.s), and it is therefore our duty to consider AhlulBayt (a.s) as our role models and not the statements of so and so.

It has been narrated that Muhammad Ibn Marwaan had said:“I heard Imam Sadiq (a.s) saying: “Visit Hussein (a.s) even if it was once every year, since whoever visits him while knowing his right and without deny it shall receive no other reward than heaven, along with a great amount of sustenance; and that Allah Almighty shall grant him happiness.” [53]

Therefore Imam Sadiq (a.s) emphasizes on the necessity of continually visiting the grave of Imam Hussain (a.s), and that she shall not pay attention and value to the statements of so and so whom inhibit people from visiting the prince of martyrs Imam Hussain (a.s); and know that the mentioning of such great reward for one that visits Imam Hussain (a.s) is without doubt evidence for the importance of continual visits to the grave of Imam Hussain (a.s).

It has been narrated that Abdullah Ibn Fazl Hashemi had said: “I was with Imam Sadiq (a.s) and a man from Tus[54] entered and said: “O' son of the Messenger of Allah, what is for the one who visits the grave of Imam Hussain the son of Ali Ibn Abi Taleb?

Imam Sadiq (a.s) replied saying: The person who visits the grave of Imam Hussain (a.s) while knowing that he is an Imam appointed by Allah Almighty and whose obedience is a vital obligation, Allah Almighty shall forgive his past and future sins and that he shall be able to intercede for fifty sinners, and that he shall be granted whatever he prays for near the grave of Imam Hussain (a.s).”[55]

Infinite remission and forgiveness

Question (29): Are there any other narrations that refer to the forgiveness of the sins of those that visit the grave of Imam Hussain (a.s)?

Answer: Indeed, there is a narration that clarifies how Allah Almighty forgives the sins of the visitors of the grave of Imam Hussain (a.s) and erases them no matter what they were.

Imam Sadiq (a.s) had once stated:“The one who wants to enjoy the dignity and honor of Allah Almighty during the Day of Judgment, along with the intercession of Mohammad (saww), let him become of the visitors to [the grave of] Imam Hussain (a.s), as she shall be bestowed with virtue and honor (the greatest honor) along with the best reward. Also, Allah Almighty shall not question him regarding a sin he earned in the life of the world, even though his sins may be as much as the sand of AnNafud[ 56] , the mountains of Tihamah [57] and sea foam [58] . Indeed, Hussain had been killed in the state of being oppressed, aggrieved, and thirsty, him and his household and companions.” [59]

Another narration that forgiveness for the sins of the visitors to the grave of Imam Hussain (a.s) is apparent from is that: Imam Sadiq (a.s) had once stated:“The sins of one who visits the grave of Imam Hussain (a.s) shall become like a bridge before his home, and he shall cross over them and leave the bridge behind you the same way each of you leave a bridge behind you once you cross [over it].” [60]

The meaning behind this narration is that the sins that shackle the human being, seek forgiveness for the guest of the grave of Imam Hussain (a.s), in the sense that his visitation to the grave of Imam Hussain (a.s) becomes similar to a bridge one shall cross to salvation.

A fearful visitation

Question (30): Of the jurisprudential issues that have been reported in the chapter of Hajj, is that: If the one able to perform Hajj finds the presence of fear, hardship and distress probable in during his Hajj journey, one is no longer obliged to perform Hajj and is no longer considered able to. Is the case similar to the matter of Imam Hussain (a.s)?

Answer: I had explained previously that the matter of Imam Hussain (a.s) is an exclusive matter, and that the answer to your question had been clarified by many noble narrations which have been implemented by the lovers of Imam Hussain (a.s) throughout history. And neither did they stop nor fail to visit the grave of Imam Hussain (a.s), even during the times whereby the tyrants would order for the cutting and amputating of the hands and legs of the visitors of Imam Hussain (a.s).

Ibn Bakeer had stated that he had once asked Imam Sadiq (a.s):“O' Imam, my heart is in clashes with me in the matter of visiting the grave of your grandfather Imam Hussain (a.s). If I was to exit, I would be in fear from the, sultan, oppressors and armed people until I return. Imam Sadiq (a.s) replied: Do not stop visiting Imam Hussain’s (a.s) grave, because the one who stops visiting Imam Hussain (a.s) would regret doing so as much as he wishes that the grave of Imam Hussain (a.s) could be near him.

Would you not like that Allah Almighty consider you of those who the Holy Prophet (saww), Lady Fatima (a.s) and the Imams (a.s) prayed for them? Would you not like to be of those whose past faults were forgiven so that their book of deeds changes and thus their sins during seventy years are remitted? Would you not like to be as those who leave this world while they are pure? Would you not like to be of those who the Holy Prophet (saww) shakes their hands during the Day of Judgment? O' Ibn Bakeer, would you not want Allah Almighty to see you in the state of fear for us? Do you not know that he who fears for our fear shall be placed under the shadow of Allah Almighty's throne, and that Imam Hussain (a.s) shall speak to him under the throne of the lord almighty, and safeguarding him from the fear of the day of resurrection, the people shall appall and he shall not be horrified, and if he was to be horrified the angels shall calm him down, and fill his heart with tranquility and good tidings.” [61]

And regarding the path to the grave of Imam Hussain (a.s), our Imams (a.s) have not stated that it is a must that one is able to visit and that the path has to be safe and comfortable; rather they have urged us to visit the grave of Imam Hussain (a.s) even with the presence of danger and fear. Also, Imam Sadiq (a.s) had once reported that:

“One day, Hussain Bin Ali Ibn Abi Taleb (a.s) was in the lap of the Prophet (saww) as the Prophet (saww) would play with him and make him laugh.

Aisha then said: O' Messenger of Allah, what is this strong admiration of yours for this child?

The messenger of Allah (saww) then said to her: Woe to you how can I not love and admire him, and he is the fruit of my heart and the delight of my eyes? As for my nation, they shall kill him, and whoever visits him after his death, Allah Almighty shall write for him [the reward of] a pilgrimage of my pilgrimages [to Hajj].

Aisha then said: O' messenger of Allah, a pilgrimage of your pilgrimages?!

He replied: Yes, and rather two of my pilgrimages.

She said: O' messenger of Allah, two of your pilgrimages?

He replied: Yes, and four.

Imam Sadiq (a.s) said: She increased in her questioning until the Messenger of Allah Almighty (saww) increased its amount and multiplied it until it reached ninety pilgrimages of the pilgrimages of the messenger of Allah (saww) along with their Umrahs.[ 62]

The one who does not visit the grave of Imam Hussain (a.s)

Question (31): I had once went along with one of my friends who had never visited the grave of Imam Hussain (a.s) previously, to visit a person who had visited the grave of Imam Hussain (a.s). The person who had previously visited the grave of Imam Hussain (a.s) wished to joke with my friend by saying:“You shall be my tenant in paradise” . My friend was then shocked and replied by saying:“Are you joking? Why would I not possess a house in paradise for myself?” He then replied saying:“because you have never been honored by the visitation of Imam Hussain (a.s) until now” . My question is: Is what that person had told my friend regarding who had never visited the grave of Imam Hussain (a.s) true?

Answer: It is correct, and this in fact is an important point to be mentioned, as noble narrations have also clarified that only those that visit the grave of Imam Hussain (a.s) shall be rewarded with homes in paradise.

Mohammad Ibn Muslim had narrated that Imam Baqir (a.s) had stated:“The belief and religion of any of our Shi'a is considered depreciated if they do not visit the grave of Imam Hussain (a.s). Even though they may enter paradise, his status shall be lower than the believers[ 63]

And in another narration, Imam Sadiq (a.s) had stated:“Who does not visit the grave of Imam Hussain (a.s) while insisting that he is of our Shi'as until his death, he is not of our Shi'a, and if he was to be of the people of paradise, he shall be considered a guest for the people of paradise.” [64]

It is also more than clear that the situation and condition of a guest is similar to the situation of the tenant, since he is not considered a resident and not is he in complete comfort. Anyhow, believers must visit the shrine of Imam Hussain (a.s), since his visitation is an assured duty. And regarding this matter, we find that AhlulBayt (a.s) had stated other narrations that quake the human being, such as:

Haroun Bin Kharijah had narrated stating:“I asked Imam Sadiq (a.s) regarding the person that stops visiting the grave of Imam Hussain (a.s) without a reason, and he replied by saying: “He is therefore a man from the people of the fire.” [65]

I ask Allah Almighty to bestow His Mercy upon us and to provide us with success in order to visit our master Imam Hussain (a.s). May He (swt) not deprive us from his (a.s) intercession in the hereafter and may He increase the love in our hearts so that we continue to visit him throughout our lives - Ameen.

May the finest prayers be bestowed upon our beloved Prophet Mohammad (saww) and upon his pureprogeny.

Notes

[1] Al Awaalim lil Imam al Hussain, Page 246.

[2] Al Mazaar, By: Mohammad bin al Mahdi (r.a), Page 501

[3] Bihaarul Anwaar, Volume 45, Page 218

[4] Kaamil al Ziyaraat, Chapter 88, Page 450

[5] Ibid. Page 447

[6] Al-Tahthib.Volume 6, Chapter 16 Fathl Ziyarat Al-Imam Al-Hussain (a.s), Page 42, Hadith number 2.

[7] Wasa'il Al-Shia, Volume 14, Chapter 37, Ta'kid Istihbab Ziyarat Al-Hussain (a.s), Page 413, Hadith number 19483.

[8] Wasa'il Al-Shia, Volume 6, Chapter 39 Istihbaab Ziyarat Al-Nisa' Al-Hussain (a.s), Page 437, Hadith 19537.

[9] Furu' Kafi, Volume 4, Page 581, Hadith: 7

[10] Wasa'il al Shia, Volume 14, Chapter 68, Page 514, Hadith: 19720

[11] Man la Yahtharuhu al Faqih, Volume 2, Page 599, Hadith: 3204

[12] Kaamil al Ziyaraat, Chapter 88, Page 268, Hadith: 5.

[13] Wasaa'il al Shia, Volume 6, Chapter 16, Page 456, Hadith: 8430.

[14] Ibid. Volume 14, Chapter 34, Page 407, Hadith: 19472.

[15] Mustadrak al Wasa'il, Volume 17, Chapter 19, Page 22, Hadith: 2.

[16] Kaamil al Ziyaraat, Chapter 13, Page 48, Hadith: 8.

[17] Furu' Kafi, Volume 4, Page 588, Hadith: 6.

[18] Man la Yahtharuhu al Faqih, Volume 2, Page 579, Hadith: 3168. Note that the context of this noble narration aims to express the continuous visitation of the angels to the grave of Imam Hussain (a.s).

[19] Mustadrak al Wasa'il, Volume 10, Chapter 2, Page 183, Hadith: 5.

[20] Kaamil al Ziyaraat, Chapter 43, Page 121, Hadith: 1.

[21] Al Tahthib, Volume 6, Chapter 16, Page 47, Hadith: 18.

[22] Wasaa'il al Shia, Volume 14, Chapter 47, Page 456, Hadith: 19591.

[23] Mustadrak al Wasa'il, Volume 10, Chapter 26, Page 239, hadith: 17.

[24] Furu' Kafi, Volume 4, Page 548, Hadith: 4.

[25] Kaamil al Ziyaraat, Chapter 40, Page 118, Hadith: 4.

[26] Wasaa'il al Shia, Volume 14, Chapter 58, Page 481, Hadith: 19651.

[27] Kaamil al Ziyaraat, Chapter 39, Page 133, Hadith: 5.

[28] Ibid. Hadith: 6.

[29] Mustadrak al Wasaa'il, Volume 10, Chapter 26, Page 248, Hadith: 34.

[30] Kaamil al Ziyaraat, Chapter 56, Page 143, Hadith: 5.

[31] Amaali by Shaikh al Sadouq, Majlis 27, Page 129, Hadith: 5.

[32] Amaali by Al Tousi, Majlis 11, Page 317, Hadith: 91.

[33] Kaamil al Ziyaraat, Chapter 55, Page 141, Hadith: 2.

[34] Furu' Kaafi, Volume 4, Page 582, Hadith: 9.

[35] Kaamil al Ziyaraat, Chapter 54, Page 139, Hadith: 6.

[36] Mustadrak al Wasaa'il, Volume 10, Chapter 26, Page 236, Hadith: 9.

[37] The Arabic word: “'illiyyun” is used to refer to the most exalted places near Allah Almighty.

[38] The Holy Quran, Chapter 54, Surat Al-Qamar (The Moon), Verse: 54-55.

[39] Mustadrak al Wasaa'il, Volume 10, Chapter 26, Page 251, Hadith: 41.

[40] The Holy Quran, Chapter 6, Surat Al-'An` ām (The Cattle), verse 100.

[41] Wasaa'il al Shia, Volume 14, Chapter 164, Page 396, Hadith: 19678.

[42] Kaamil al Ziyaraat, Chapter 55, Page 141, Hadith: 1.

[43] Al Tahthib, Volume 6, Chapter 16, Page 47, Hadith: 20.

[44] Kaamil al Ziyaraat, Chapter 56, Page 142, Hadith: 1.

[45] Amaali, Al Tousi, Majlis: 2, Page 54, Hadith: 43.

[46] Mustadrak al Wasaa'il, Volume 10, Chapter 47, Page 309, Hadith: 1.

[47] Kaamil al Ziyaraat, Chapter 56, Page 143, Hadith: 4.

[48] Ibid. Chapter 57, Page 144, Hadith: 1.

[49] Wasaa'il al Shia, Volume 14, Chapter 45, Page 454, Hadith: 19588.

[50] Mustadrak al Wasaa'il, Volume 10, Chapter 47, Page 310, Hadith: 3.

[51] Kaamil al Ziyaraat, Chapter 62, Page 154, Hadith: 8.

[52] Wasaa'il al Shia, Volume 14, Chapter 63, Page 399, Hadith: 19685.

[53] Kaamil al Ziyaraat, Chapter 61, Page 151, Hadith: 4.

[54] Tus is an ancient city in the Iranian province of Razavi Khorasan.

[55] Wasaa'il al Shia, Volume 14, Chapter 37, Page 415, Hadith: 19486.

[56] An Nafud is a desert in the northern part of the ArabianPeninsula, it is 180 miles long and 140 miles wide, with an area of 40,000 square miles.

[57] Tihamah is a narrow coastal region of Arabia on the Red Sea. It is currently divided between Saudi Arabia and Yemen and is made up of sand dunes and plains.

[58] Sea foam is a type of foam created by the agitation of seawater

[59] Kaamil al Ziyaraat, Chapter 62, Page 153, Hadith: 6.

[60] Man La Yahtharuhu al Faqih, Volume 2, Page 581,Hadith : 3172.

[61] Kaamil al Ziyaraat, Chapter 45, Page 125, Hadith: 2.

[62] Al Kamil Fi al Ziyaraat, Chapter 22, Page 68, Hadith: 1 and Mustadrak al Wasaa'il, Volume 10, Chapter 33, Page 268, Hadith: 12.

[63] Kaamil al Ziyaraat, Chapter 78, Page 193, Hadith: 1.

[64] Wasaa'il al Shia, Volume 14, Chapter 38, Page 432, Hadith: 19534.

[65] Ibid. Hadith: 19536.

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