Alhassanain(p) Network for Heritage and Islamic Thought

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Islamic Way of Life

Author(s): Allamah Abu al-'A'la Mawdudi

www.alhassanain.org/english

This book presents in a simplified manner what the Islamic way of life should be, how to build a life following the shari'a and the Qur'an, how the spiritual, economic and political life should look like. The views in this book can be considered and applied to constructing an Islamic life even if the opinions are pertaining more to the Sunni Muslims.

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

Table of Contents

Islamic Concept of Life 6

Basic Postulate 7

Iman (Faith): Its Nature and Character 9

The Plan of Life 13

The Objectives and Characteristics of the Plan 15

Ma’rufat (Ma’roof) 16

Munkarat (Munkar) 17

Some other Characteristics 18

The Moral System of Islam 19

Why Differences? 21

Islamic Concept of Life and Morality 22

Goal of Moral Striving 23

Sanction Behind Morality 24

Motives and Incentives 25

Distinctive Features of Islamic Moral Order 26

Islamic Political System 28

Purpose of the Islamic State 30

Fundamental Rights 31

Executive and Legislative 32

Islamic Social Order 34

Equality of Mankind 35

The Institution of Family 37

Relatives and Neighbors 39

Economics Principles of Islam 42

Right of Property 43

The Problem of Equality 44

Social Justice 46

Obligations and Restrictions 48

The Spiritual System of Islam 50

Body - Soul Conflict 51

Criterion for Moral Development 53

Road to Spirituality 54

Islamic Concept of Life

The chief characteristic of the Islamic Concept of Life is that it does not admit a conflict, nay, not even a significant separation between life-spiritual and life-mundane. It does not confine itself merely in purifying the spiritual and the moral life of man in the limited sense of the word. Its domain extends to the entire gamut of life. It wants to mould individual life as well as the social order in healthy patterns, so that the Kingdom of God may really be established on the earth and so that peace, contentment and well-being may fill the world as waters fill the oceans. The Islamic Way of Life is based on this unique approach to life and a peculiar concept of man’s place in the Universe. That is why it is necessary that before we proceed to discuss the moral, social, political and economic systems of Islam, we should have a clear idea of the Islamic Concept of Life.

There are certain basic postulates which should be understood and appreciated at the very outset. These postulates are as follows:

Basic Postulate

Allah Who is the Creator, the Ruler and the Lord of the entire Universe has created man and provided him with temporary station in that part of His vast kingdom (cosmos) which is known as the earth. He has endowed man with the faculties of thinking and understanding, and has given him the power to distinguish right from wrong. Man has also been invested with freedom of will and choice and the power to use the resources of the world in any manner he likes. In short, man has been given a sort of autonomy while being appointed by God on earth as a successor to the beings that had previously populated it.

Before assigning to man the inheritance of the earth, God made it explicitly clear to him that He alone is the Lord, the Ruler and the Deity. As such, the entire Universe and all the creatures in it (including man) must submit to Him alone. Man must not think himself totally free and should know that this earth is not his permanent abode. He has been made to live upon it only during the period of his probation, and in due course, he will return to his Lord, to be judged according to the way he has utilized the period of probation. The only right course for man is to acknowledge Allah as the only Lord, the Sustainer and the Deity and to follow His Guidance and His Commands in all walks of life.

Man must live this life with the realization that he is to be judged and his sole objective should be to merit the pleasure of Allah so as to emerge successful in the final test. Conduct which is contrary to this would lead man astray. If man follows the course of piety and Godliness (which he is free to choose and follow) he will succeed in this world and in the next, in this world he will live a life of peace and contentment, and in the Hereafter he will qualify himself for the heaven of eternal bliss, al-Jannah. And if he chooses to follow the other course, i.e., that of Godlessness and evil (which he is equally free to choose and follow) his life will be one of corruption, disruption and frustration in this world and he will meet colossal misfortune in the life to come - that abode of pain and misery which is called Jahannam (Hell).

After administering the warning, God set man upon the earth and provided the very first human beings (Adam and Eve) with His Guidance in accordance with which men were to live on the earth. Thus, man’s life on this earth did not begin in utter darkness. The very first man was provided with a burning torch of light and guidance so that humanity might attain its glorious destiny. The very first man received revealed knowledge from God Himself. He had knowledge of the reality and was given the code of life by following which he could live a life of bliss and success. This code of life was Islam, the attitude of complete submission to Allah, the Creator of man and of the whole universe. It was this religion which Adam, the first man, passed down to posterity.

But later generations gradually drifted away from the right path and adopted different erroneous paths. Because of negligence, they lost the original teachings, or due to folly or mischief they adulterated and perverted them. They associated with God innumerable human beings, non-human objects and imaginary entities as deities and indulged in Shirk (polytheism) of the worst type. They mixed up the pure teachings of God with strange myths, ideas and philosophies and thus produced a jungle of religions and cults. They discarded the God-given principles of social ethics and collective morality, the Shari’ah, and deprived the human life of peace and tranquility.

Although men departed from the path of truth, disregarded and distorted the Shari’ah and some of them even revolted against the code of Divine Guidance, yet God did not destroy them or force them to the right course. Forced conversion to the right path was not in keeping with the autonomy He had given to man. Instead, God appointed certain virtuous persons from amongst the people themselves, to discharge the responsibility of recalling and guiding men to the right path during their sojourn on the earth. These men believed in God, and lived a life of obedience to Him. He honored them by His revelations and gave them the knowledge of reality. These men, known as prophets (peace be upon all of them), were assigned the task of presenting the message of truth to humanity and of asking the people to come to the path of the Lord.

These prophets were raised in all epochs, in all lands and in all nations. Out of numerous prophets sent by God, the Qur’an explicitly mentions twenty-five. All of them brought the same message, all of them advocated the same way of life (Deen) i.e., the way which was revealed to man on the first day of his existence. All of them followed the same guidance: the guidance which was prescribed by the Lord for man at the outset of his career on the earth.

All of them stood for the same mission: they called men to the religion if Islam, asked those who accepted the Divine Guidance to live in accordance with it: and organized them into a movement for the establishment of the Divine Law, and for putting an end to all deviations from the Right Path. Every prophet tried to fulfill this mission in the best possible way. But quite a number of people never accepted this guidance and many of those who accepted it gradually drifted astray and, a lapse of time lost the guidance or distorted it through innovations and perversions.

At last, God raised Prophet Mohammed (peace be upon him) in the land of Arabia and assigned to him the completion of the mission for which earlier prophets were ordained. The message of Mohammed (peace be upon him) was for the whole of mankind. He presented anew the teachings of Islam in their pristine form and provided mankind once again, with the Divine Guidance which they had lost in its original form. He organized all those who accepted his message into one Ummah (Nation) which was charged with reconstructing its own life in accordance with the teachings of Islam, by calling mankind to the path of righteousness and with establishing the supremacy of the word of God on the earth. This guidance is enshrined in the Holy Qur’an which constitutes the only right code of conduct for mankind.

Iman (Faith): Its Nature and Character

We have discussed above those basic postulates of Islam which, on the one hand, revealed God’s plan for providing guidance to man in this world and, on the other, defined the nature, position and status of man in it. Now, let us study the foundations on which the Qur’an wants to develop man’s relationship with Allah and the concept of life which naturally follows from that relationship.

The Qur’an deals with this problem on many occasions but the entire concept of life envisaged as epitomized in the following verse:

“God hath purchased of the Believers. Their persons and their goods; For their (in return) Is the Garden (of Paradise) They fight in His Cause, And slay and are slain: A promise binding on Him In Truth, through the Law, The Gospel, and the Qur’an: And who is more faithful To his Covenant than God? Then rejoice in bargain Which ye have concluded: That is the achievement supreme. ” (Al- Qur’an, 9:111)

In the above verse the nature of the relationship which comes into existence between man and God because of Imam (the act of reposing faith in Allah) has been called a “bargain”. This means that Iman in Allah is not a mere metaphysical concept; it is in the nature of a contract by which man barters his life and his belongings with Allah in exchange for Paradise in the life hereafter. God so to say, purchases a believer’s life and property and promises, by way of price, the award of Paradise in the life after death. The concept of bargain has important implications and we should, therefore, first of all clearly understand its nature and meanings.

The fact of the matter is that each and every thing in this world belongs to Allah. He is the real owner of them all. As such, man’s life and riches, which are part of this world, also belong to Him, because it is He Who created them and it is He Who has assigned them to each man for his use. Looking at the problem from this angle; the question of His purchasing what is already His: Man is not their real owner; he has no title to sell them. But there is one thing which has been conferred on man, and which now belongs fully to him, and that is his free will, the freedom of choice of following or not following the path of Allah.

As man has been endowed with free will in this respect, he is free to acknowledge or not to acknowledge the reality of things. Although this freedom of will and choice that man possesses does not automatically make him the real owner of all the energies and resources on which he has command. Nor does he acquire the title to utilize them in any way he likes. Nor does his acknowledgment of reality or refusal to do so in any way affects reality as such.

Yet it does mean that he is free to acknowledge the sovereignty of God and His over lordship on his own life and belongings or refuse to acknowledge it and to arrogate to himself the position of total independence. He may, if he so likes, regard himself free from all obligations to the Lord and may think that he enjoys full rights and powers over all that he has, and thus, may use them according to his own wishes unfettered by any higher command.

It is here that the question of bargain comes in. This bargain does not mean that God is purchasing something which belongs to man. Its real nature is this: All creation belongs to God but He has bestowed certain things on man to be used by him as a trust from God. And man has been given freedom to honestly fulfill the trust or if he so likes, to betray it or misuse it. Now, God demands that man should willingly and voluntarily (and not under duress or compulsion) acknowledge those things as His which really belongs to Him and man should use them as a trust from God and not as something his own to be used as he pleases.

Thus, a man who voluntarily renounces the freedom even to refuse God’s supremacy and instead acknowledges His sovereignty. So to say, “sells” his “autonomy” (which too is a gift from God and not something which man has acquired of his own) to God, and gets in return God’s promise of eternal bliss that is Paradise.

A man who makes such a bargain is a “Mu’min” (Believer). And Iman (Belief) is the Islamic name for this contract; while the one who chooses not to enter into this contract, or after making such a contract amounting to its gross breach, is one who has followed the course of the devil. Thus Allah says:

“Say if it be that your fathers, Your sons, your brothers, Your mates, or your kindred; The wealth that you have gained; The commerce in which you fear a decline: or the dwellings in which you delight Are dearer to you than God, Or His apostle, of the striving In His cause; then wait until Allah brings about His Decision. And God Guides not the rebellious.” (Al-Qur’an, 09:24)

The attempt to avoid or abrogate this contract can lead to Kufr (total disbelief). Such is the nature and the contract. Now let us briefly study its various aspects and stipulations.

God has put us to serious trail on two counts:

He has left man free. But even after giving him that freedom He wishes to see whether or not man realizes his true position. Whether he remains honest and steadfast and maintains loyalty and allegiance to the Lord, or loses his head and revolts against his own Creator; whether he behaves like a noble soul, or tramples under foot all values of decency and starts playing fantastic tricks.

He wants to see whether man is prepared to have such confidence in God as to offer his life and wealth in return for what is a promise. That is to materialize in the next world and whether he is prepared to surrender his autonomy and all the charms that go with it, in exchange for a promise about the future.

It is an accepted principle of Islamic law that Iman consists of adherence to a certain set of doctrines and whoso- ever reposes faith in those doctrines becomes a Mu’min. No one has a right to denounce such a man as non-believer or drive him out of the fold of the Ummah (Islamic Community), save when there is explicit proof of falsity or of renunciation of the belief. This is the legal aspect of the problem. But in the eyes of the Lord, only that Iman is valuable which consists in complete surrender of one’s will and choice to the Will of Allah. It is a state of thought and action wherein man submits himself fully to Allah, renouncing all claim to his own supremacy. It is something that comes from the heart. It is an attitude of the mind and prepares man for a certain course of action.

If a man recites the Kalima, enters into the contract, and even offers his prayers and performs other acts of worship, but in his heart he regards himself as the owner and the sovereign dispenser of his physical and mental powers and of his moral and material resources, uses them to his own liking and upholds his freedom of will, then, however much of the people may look upon him as Mu’min (believer), in the eyes of God he will be a non-believer, for he has, in fact, not really entered into the bargain which according to the Qur’an is the essence of Iman (belief). If a man does not use his powers and resources in the way God has prescribed for him, and instead uses them in pursuits which God has prohibited, it clearly shows that either he has not pledged his life and property to Allah, or even after pledging them to Him, he falsifies the pledge by his conduct.

This nature of Iman makes the Islamic way of life distinct from, nay, the very opposite of, the non-Islamic way of life. A Muslim, who has real faith in Allah, makes every aspect of his subservience to the Will of Allah. His entire life is one of obedience and surrender and he never behaves in an arrogant or an autonomous way, except in a moment of forgetfulness. And after such a lapse as soon as he becomes conscious of it, he again re-addresses himself to his Lord and repents his error. Similarly, a group of people or a society which consist of true Muslims can never break away from the Law of their Lord.

Its political, its social organization, its culture, its economic policy, its legal system and its international strategy must all be in tuned with the Code of Guidance revealed by Allah and must, in no way, contravene it. And if ever, through error or omission, any contravention it committed, they must, on realizing this, correct this immediately and return forthwith to the state of subservience to the Law of God. It is the way of the non-believers to feel free from God’s Guidance and to behave as one’s own master. Whoever adopts such a policy, even though he may bear a name similar to that of a Muslim, is treading the satanic path and is following the way of the non-believers.

The Will of God, which is obligatory upon man to follow, is the one which God Himself has revealed for man’s guidance. The Will of God is not to be determined by man himself. God has Himself enunciated it clearly and there is no ambiguity about it. There, if a person or society is honest and steadfast in its contract with Allah, it must scrupulously fashion its entire life in accordance with the Book of God and the Sunnah (practical example) of the Prophet (peace be upon him).

A little reflection will show that these aspects and stipulations are logically implicit in the bargain and it is also clear from the above discussion why the payment of the “price” has been postponed to the life after death. Paradise is not the reward for the mere profession of the bargain; it is the reward for the faithful execution of the contract. Unless the contract is fully executed and the actual life-behavior of the “vendor” complies with the terms of the contract he does not become entitled to the reward. Thus, the final act of the “sale” is concluded only at the last moment of the vendor’s life, and as such, it is natural that the reward should be given to him in the Life Hereafter.

There is another significant point which emerges from the study of the verse quoted above (Al-Qur’an, IX: 24) when it is read with reference to its context. In the verses preceding it, reference has been made to the people who professed Iman and promised a life of obedience, but when the hour of trail came they proved unequal to the task. Some neglected the call of the hour and betrayed the cause. Others, played tricks of hypocrisy and refused to sacrifice their lives and riches in the cause of Allah. The Qur’an, after exposing these people and criticizing their insincerity makes it clear that Iman is a contract, a form of pledge between man and God. It does not consist of a mere profession of belief in Allah. It is an acknowledgment of the fact that Allah alone is our Sovereign Lord and Ruler and that everything that man has, including his life, belongs to Him and must be used in accordance with His directives. If a Muslim adopts a contrary course he is insincere in his profession of faith. True believers are only those who have really sold their lives and all that they possessed to God and who followed His dictates in all fields of activity. They stake their all in obedience to the Commands of the Lord, and do not deviate even an inch from the path of loyalty to God. Such only are the true believers.

The Plan of Life

This discussion makes it clear that Islam begins with laying down the proper lines on which man’s relationship with the Lord is to be reared; his entire individual and social life is an exercise in developing and strengthening this relationship. Iman, the starting point of our religion, consists in the acceptance of this relationship by man’s intellect and will. Thus, Islam is actual submission, the way of surrender to the Will of God in all aspects of life and behavior. Now, we are in a position to cast a glance over the plan of life which Islam envisages. This plan - the code of conduct - is known as the Shari’ah. Its sources are the Qur’an and the Sunnah of Prophet Muhammad (peace be upon him).

The Final Book of God and the Final Messenger stands today as a repository of this truth, and they invite the whole of humanity to accept the truth. God Almighty has endowed men with free will in the moral domain, and it is to this free will that this acceptance bears reference. Consequently, it is always a voluntary act and not of compulsion. Whosoever agrees that the concept of Reality stated by the Holy Prophet and the Holy Book is true, it is for him to step forward and surrender his will to the Will of God. It is this submission which is called “Islam”, the fructification of faith (Iman) in actual life. And those who do so, i.e., those who of their own free will, accept God as their Sovereign, and surrender to His Divine Will and undertake to regulate their lives in accordance with His Commandments, are called ”Muslims”.

All those persons who thus surrender themselves to the persons who thus surrender themselves to the Will of God are welded into a community and that is how the “Muslim society” comes into being. Thus, is a principled society - a society radically different from those which are founded on the basis of race, color or territory. This society is the result of a deliberate choice and effort; it is the outcome of a “contract” which takes place between human beings and the Creator.

Those who enter into this contract, undertake to recognize God as their sovereign, His Guidance as Supreme, and His injunctions as absolute Law. They also undertake to accept, without question or doubt His classifications of good and Evil, Right and Wrong, Permissible and Prohibited. In short, the Islamic society agrees to limit its volition to the extent prescribed by the All-Knowing God. In other words, it is God and not man whose will is the primary Source of Law in a Muslim society.

When such a society comes into existence, the Book and the Messenger prescribe for it a code of life called the Shari’ah, and this Society is bound to conform to it by virtue of the contract it has entered into. It is, therefore, inconceivable that any Muslim society worth the name can deliberately adopt a system of life other than the Shari’ah. If it does so, its contract is ipso facto broken and the whole society becomes “un-Islamic”.

But we must clearly distinguish between the everyday sins or violations of the individuals and a deliberate revolt against the Shari’ah. The former may not imply breaking up of the contract, while the latter would mean nothing short of that. The point that should be clearly understood here is that, if an Islamic society consciously resolves not to accept the Shari’ah, and decides to enact its own constitution and laws or borrows them from any other source, (in utter disregard of the Shari’ah) such a society breaks its contract with God and forfeits its right to be called “Islamic”.

The Objectives and Characteristics of the Plan

Let us now proceed to understand the plan of life envisaged by the Shari’ah. To understand that, it is essential that we start with a clear conception of the objectives and the fundamentals of Shari’ah.

The main objective of the Shari’ah is to construct human life on the basis of Ma’rufat (virtues) and to cleanse it of the Munkarat (vices). The term Ma’rufat proclaims as good and right everything declared by Allah and by His messenger to be so. Taking this definition as the norm, the term Ma’rufat should denote all the virtues and good qualities that have always been accepted as “good” by the pure and unadulterated human conscience. Conversely, the word Munkarat refers to everything that Allah and His Apostle (peace be upon him) have denounced as evil. In the light of this understanding, it denotes all the sins and evils that have always been condemned by pure human nature as “evil”. In short, the Ma’rufat are in harmony with human nature and its requirements in general, whilst the Munkarat are just the opposite. The Shari’ah gives a clear view of these Ma’rufat and Munkarat and states them as the norms to which the individual and social behavior should conform.

The Shari’ah does not, however, limit its function to providing us with an inventory of virtues and vices only; it lays down the entire plan of life in such a manner that virtues may flourish and vices may not pollute and destroy human life.

To achieve this end, the Shari’ah has embraced in its plan all the factors that encourage the growth of good and has recommended steps for the removal of impediments that might prevent its growth and development. The process gives rise to subsidiary series of Ma’rufat consisting of the causes and means initiating and nurturing the good, and yet another set of Ma’rufat consisting of prohibitory commands in relation to those things which act as preventives or impediments to good. Similarly, there is a subsidiary list of Munkarat which might initiate or allow growth of evil.

The Shari’ah shapes the Islamic society in a way conducive to the unfettered growth of good, virtue and truth in every sphere of human activity, and gives full play to the forces of going all directions. And at the same time it removes all impediments in the path of virtue. Along this, it attempts to eradicate evils from its social plan by prohibiting vice, by obviating the causes of its appearance and growth, by closing the inlets through which it creeps into a society and by adopting deterrent measures to check its occurrence.

Ma’rufat (Ma’roof)

The Shari’ah classifies Ma’rufat into three categories: the Mandatory (Fardh and Wajib), the Recommendatory (Matlub) and the Permissible (Mubah).

The observance of the mandatory (Ma’rufat) is obligatory on a Muslim society and the Shari’ah has given clear and binding directions about them. The recommendatory Ma’rufat are those which the Shari’ah wants a Muslim society to observe and practice. Some of them have been very clearly demanded of us, while others have been recommended by implication and inference from the sayings of the Holy Prophet (peace be upon him). Besides this, special arrangements have been made for the growth and encouragement of some of them in the plan of life enunciated by the Shari’ah. Others still have simply been recommended by the Shari’ah leaving it to the society or to its more virtuous elements to look to their promotion.

This leaves us with the permissible Ma’rufat. Strictly speaking, according to the Shari’ah everything which has not been expressly prohibited by it is a Permissible Ma’ruf (i.e., Mubah). It is not at all necessary that an express permission should exist about it or that it should have been expressly left to our choice. Consequently, the sphere of permissible Ma’rufat is very wide so much so that except for the things specifically prohibited by the Shari’ah, everything is permissible for a Muslim. And this is exactly the sphere where we have been given freedom and where we can legislate according to our own discretion to suit the requirements of our age and conditions, of course in keeping with the general spirit of the Shari’ah.

Munkarat (Munkar)

The Munkarat (or the things prohibited in Islam) have been grouped into two categories: Haram, i.e., those things which have been prohibited absolutely and Makruh, i.e., those things which have been disliked and discouraged. It has been enjoined on Muslims by clear mandatory injunctions to refrain totally from everything that has been declared Haram. As for the Makruhat the Shari’ah signifies its dislike in some way or another, i.e., either expressly or by implication, giving an indication also as to the degree of such dislike.

For example, there are some Makruhat bordering on Haram, while others bear affinity with the acts which are permissible. Of course, their number is very large ranging between the two extremes of prohibitory and permissible actions. Moreover, in some cases, explicit measures have been prescribed by the Shari’ah for the prevention of Makruhat, while in others such arrangements have been left to the discretion of the society or of the individual.

Some other Characteristics

The Shari’ah, thus, prescribes directives for the regulation of our individual as well as collective life. These directives touch such varied subjects as religious rituals, personal character, morals, habits, family relationships, social and economic affairs, administration, rights and duties of citizens, judicial system, laws of war and peace and international relations. In short, it embraces all the various departments of human life. These directives reveal what is good and bad, what is beneficial and useful and what is injurious and harmful. What are the virtues which are the evils for which we have to suppress and guard against? What is the sphere of our voluntary, untrammeled, personal and social action and what are its limits. And finally, what ways and means we can adopt in establishing such a dynamic order of society and what methods we should avoid.

The Shari’ah is a complete plan of life and an all embracing social order-nothing superfluous, nothing lacking. Another remarkable feature of the Shari’ah is that it is an organic whole. The entire plan of life propounded by Islam is animated by the same spirit. Hence, any arbitrary division of its plan is bound to harm the spirit as well as the structure of the Islamic order. In this respect, it might be compared to the human body which is an organic whole. A leg pulled out of the body cannot be called one-eight or one-sixth man, because after its separation from the living body, the leg can no longer perform its human function. Nor can it be placed in the body of some other animal with any hope of making it human to the extent of that limb. Likewise, we cannot form a correct opinion about the utility, efficiency and beauty of the hand, the eyes or the nose of a human being separately, without judging its place and function within the living body.

The same can be said in regard to the scheme of life envisaged by the Shari’ah. Islam signifies the entire scheme of life and not any isolated part or parts thereof. Consequently neither can it be appropriate to view the different part of the Shari’ah in isolation from one another and with- out regard to the whole, nor will it be of any use to take any part and bracket it with any other “ism”. The Shari’ah can function smoothly and can demonstrate its efficacy only if the entire system of life is practiced in accordance with it and not otherwise.

The Moral System of Islam

Moral sense is inborn in man and through the ages it has served as the common man’s standard of moral behavior, approving certain qualities and disapproving others. While this instinctive faculty may vary from person to person, human conscience has given a more or less uniform verdict in favor of certain moral qualities as being good and declared certain others as bad. On the side of moral virtues, justice, courage, bravery and truthfulness have always elicited praise. History does not record any period worth the name in which falsehood, injustice, dishonesty, and breach of trust may have been upheld.

Fellow- feeling, compassion, fidelity, and magnanimity have always been valued while selfishness, cruelty, miserliness and bigotry have never received the approval of the human society; men have always appreciated perseverance, determination and courage and have never approved of impatience, fickle-mindedness, cowardice and imbecility. Dignity, restraint, politeness, and amiability have throughout the ages been counted among virtues, whereas snobbery, misbehavior and rudeness have never found recognition as good moral qualities.

Persons having a sense of responsibility and devotion to duty have always won the highest regard of men; never have people who are incompetent, slothful and lacking in sense of duty been looked upon with approval. Similarly, in respect of the standard of good and bad in the collective behavior of society as a whole, the verdict has always been almost unanimous. Only that society has been looked upon as worthy or honor and respect which possesses the virtues of organization, discipline, mutual affection and fellow feeling and has established a social order based on justice, freedom and equality of men.

As opposed to this, disorganization, no-discipline, anarchy, disunity, injustice and social imbalance have always been considered as manifestations of decay and disintegration in a society. Robbery, murder, larceny, adultery, fraud and graft have always been condemned. Slandering, scandal mongering and blackmailing has never been considered as wholesome social activities.

Contrary to this service and care of the aged, help of one’s kith and kin, regard for neighbors, loyalty to friends, assistance of the weak, the destitute and the orphans, and nursing the sick are qualities which have always been highly valued ever since the dawn of civilization. Virtuous, polite, mild and sincere persons have always been welcomed. Individual who are upright, honest, sincere, outspoken and dependable, whose needs conform to their words, who are content with their own rightful possession, who are prompt in the discharge of their obligations to others, who live in peace and let others live in peace and from whom nothing but good can be expected, have always formed the core of any healthy human society.

This shows that human moral standards are in fact universal and have been well-known to mankind throughout the ages. Good and evil are not myths to be hunted out. They are well- known realities and are equally well- understood by all. The sense of good and evil is inherent in the very nature of man. Hence, in the terminology of the Qur’an virtue is called “Ma’roof” (something to be announced) and evil is designated as “Munkar” (something to be denounced); that is to say virtue is known to be desirable for everyone and evil is not known to commend itself in any way. This fact is mentioned by the Qur’an when it says:

“And (Allah gave to the Soul) its enlightenment as to its wrong and its right...” (Quran, 91:8)

Why Differences?

The questions that arise are: if the basic values of good and evil have been so well-known and there has virtually been a universal agreement thereon, then why do varying patterns of moral behavior exist in this world? Why are there so many and do conflicting moral philosophies? Why do certain moral standards contradict each other? What lies at the root of their difference? What is the unique position of Islam in the context of the prevailing ethical systems? On what grounds can we claim that Islam has a perfect moral system? And what exactly is the distinctive contribution of Islam in the realm of ethics? These questions are important and must be squarely faced; but justice cannot be done to them on the brief span of this talk.

To cut a long story short, I shall briefly sum up some of those important points which strike us at the very outset when we undertake a critical examination of the contemporary ethical systems and the conflicting patterns of moral behavior.

a) The present moral system fails to integrate various moral virtues and norms by prescribing their specific limits and utility and assigning to them their proper place. That is why they fail to provide a balanced and coherent plan of social conduct.

b) The real cause of their differences seems to lie in the moral systems offering different standards for good and bad actions and enunciating different means of distinguishing good form evil. Differences also exist in respect of the sanction behind the moral law and in regard to the motives which impel a person to follow it.

c) On deeper reflection, we find that the grounds for these differences emerge from different peoples conflicting views and concepts about the universe, the place of man in the universe, and the purpose of man on the earth. Various theories of ethics, philosophy and religion are but a record of the vast divergence of views of mankind on these most vital questions, viz. Is there a God and a Sovereign of the universe and if there is, is He One or are there many gods? What are Divine Attributes? What is the nature of the relationship between God and the human beings? Has God made any arrangements for guiding humanity through the rough and tumble of life or not? Is man answerable to God or not? If he is, then what are the matters for which he is to be answerable? What is the ultimate aim of man’s creation which he should keep in view throughout his life? Answers to these questions will determine the way of life, the ethical philosophy and the pattern of moral behavior of the individual and the society.

It is difficult for me in this brief talk to take stock of the various ethical systems prevalent in the world, indicate what solutions each one of them has proposed to these questions and what has been the impact of these answers on the moral evolution of the society believing in these concepts. Here I can confine myself to the Islamic concept only and this I shall try to propound.

Islamic Concept of Life and Morality

The viewpoint of Islam, however, is that this universe is the creation of God Who is One. He created it and He alone is its unrivaled Master, Sovereign and Sustainer. The whole universe is functioning under His Divine Command. He is All-Wise, All-Powerful and Omniscient. He is Subbooh and Quddoos that is, free from all defects, mistakes, weaknesses and faults and pure in every respect). His God-hood is free from partiality and injustice. Man is His creature, subject and servant and is born to serve and obey Him.

The correct way of life for man is to live in complete obedience to Him. It is not for man to determine the mode of worship and obedience; it is for God to decide this. God, being the master, has raised from time to time prophets for the guidance of humanity and has revealed His books through them. It is the duty of man to take the code of his life from these sources of divine guidance. Man is answerable to God for all his actions in life. The time for rendering an account will be in the life-hereafter and not in this world.

The short span of worldly life is really an opportunity to prepare for that great test. In this life all efforts of man should be centered on the object of soliciting the Pleasure and Blessings of God in the Hereafter. During this test every person is responsible for all his beliefs and actions. He, with all his faculties and potentialities, is on trial. There will be an impartial assessment of his conduct in life. By a Being Who keeps a complete and correct record not merely of his movements and actions and their influence on all that is in the world from the tiniest speck of dust to the loftiest mountains but also a full record of his innermost ideas and feelings and intentions.

Goal of Moral Striving

This is Islam’s fundamental attitude towards life. This concept of the universe and of man’s place therein determines the real and ultimate goal which should be the object of all the endeavors of mankind and which may be termed briefly as “seeking the pleasure of God”. This is the standard by which a particular mode of conduct is judged and classified as good or bad. This standard of judgment provides the nucleus around which the whole moral conduct should revolve. Man is not left like a ship without moorings, being tossed about by the blows of wind and tides.

This dispensation places a central object before mankind and lays down values and norms for all moral actions. It provides us with a stable and flawless set of values which remains unaltered under all circumstances. Moreover, with making the “pleasure of God” as the object of man’s life, a highest and noblest objective is set before humanity, and thus, unlimited possibilities are opened for man’s moral evolution, unstained at any stage by any shadow of narrow selfishness or bigoted race or nation worship.

While providing a normal standard Islam also furnishes us with means of determining good and evil conduct. It does not base our knowledge of vice and virtue on mere intellect, desire, intuition, or experience derived through the sense-organs, which constantly undergo shifts, modifications and alterations and do not provide definite, categorical and unchanging standards of morality. It provides us with a definite source, the Divine Revelation, as embodied in the Book of God and the Sunnah way of life of the Holy Prophet (peace be upon him).

This source prescribes a standard or moral conduct that is permanent and universal and holds good in every age and under all circumstances. The moral code of Islam covers the smallest details of domestic life as well as the broad aspects of national and international behavior. It guides us in every stage of life. These regulations imply the widest application of moral principles in the affairs of our life and make us free from exclusive dependence on any other source of knowledge, expect as an aid to this primary source.

Sanction Behind Morality

This concept of the universe and of man’s place therein also furnishes the sanction that must lie at the back of every moral law. Viz., the love and fear of God, the sense of accountability on the Day of Judgment and the promise of eternal bliss and reward in the life hereafter. Although Islam wants to cultivate a powerful and strong mass opinion, which may induce individuals and groups to abide by the principles of morality laid by it and also aims at the evolution of a political system which would enforce the moral law, as far as possible, through its legislative and executive power. Islam’s moral law does not really depend on these external pressures alone. It relies upon the inherent urge for good in every man which is derived from belief in God and a Day of Judgment.

Before laying down any moral in- junction, Islam seeks to firmly implant in man’s heart the conviction that his dealings are with God Who sees him at all times and in all places. That he may hide himself from the whole world but not from Him. That he may deceive everyone but cannot deceive God. That he can flee from the clutches of anyone else but not from God’s. That while the world can see man’s onward life, only God probes into his innermost intentions and desires, that while he may, in his short sojourn on this earth, do whatever he likes but in any event he has to die one day and present himself before the Divine court of justice where no advocacy, favor, recommendation, misrepresentation, deception or fraud will be of any avail and where his future will be decided with complete impartiality and justice.

There may or may not be any police, law court or jail in the world to enforce the observance of these moral injunctions and regulations but this belief firmly rooted in the heart, is the real force at the back of the moral law of Islam which helps in getting it enforced. If popular opinion and the coercive powers of the state exist to give it support so much the better; otherwise, this faith alone can keep a Muslim individual and a Muslim community on the straight path of virtue, provided, the spark of genuine faith dwells in their hearts.

At the Shrine

Walk with bare feet, with calmness, dignity, exaltation, acclamation and glorification (of God). Take short steps and while you are entering (the holy shrine) say:

بِسْمِ اللَّهِ وَ بِاللَّهِ وَ عَلَى مِلَّةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَشْهَدُ أَنْ لا إِلَهَ إِلا اللَّهُ وَحْدَهُ لا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّدا عَبْدُهُ وَ رَسُولُهُ وَ أَنَّ عَلِيّا وَلِيُّ اللَّهِ

Bismillaahir-Rah'maanir-Rah'eem Bismil-Laahi wa-Billaahi wa- 'Alaa Millati Rasoolil-Laahi S'allal-Laahu wa-Aalih. Ash-hadu an-Laa Ilaaha Wah'dahoo Laa Shareeka Lahoo wa Ash-hadu Anna Muh'ammadan 'Abduhoo Wa-Rasooluhoo wa Anna 'Allyyan Waliyyu'l-Laah.

“In the name of God, the Beneficent, the Merciful. In the name of God and by God and to the nation of God's Prophet: God's blessings be upon him and his Household (MGB). I bear witness that there is no god but God. He is One and He has no partners. And I bear witness that Muhammad is His Servant and His Messenger. And I bear witness that Ali is God's friend.”

Then walk until you stop at his tomb. Then face him by turning your back towards the Qibla (prayer direction) and say:

أَشْهَدُ أَنْ لا إِلَهَ إِلا اللَّهُ وَحْدَهُ لا شَرِيكَ لَهُ وَ أَشْهَدُ أَنْ مُحَمَّدا عَبْدُهُ وَ رَسُولُهُ وَ أَنَّهُ سَيِّدُ الْأَوَّلِينَ وَ الْآخِرِينَ وَ أَنَّهُ سَيِّدُ الْأَنْبِيَاءِ وَ الْمُرْسَلِينَ

Ash-hadu An Laa Ilaaha Illal-Laahu Wah'dahoo Laa Shareeka Lahoo wa-Ash-hadu Anna Muh'ammadan 'Abduhoo wa Rasooluhoo wa-Annahoo Sayyidu'l-Awwaleena wal-Aakhireena.

wa-Annahoo Sayyidul-Anbiyaa 'I wa'l-Mursaleen.

I bear witness that there is no god but God, the One; and there are no partners for Him. I bear witness that Muhammad is His Servant and His Messenger. Verily, he is the Master of all those of old and those of later times. Verily, he is the Master of the Prophets and the Messengers.

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَ رَسُولِكَ وَ نَبِيِّكَ وَ سَيِّدِ خَلْقِكَ أَجْمَعِينَ صَلاةً لا يَقْوَى عَلَى إِحْصَائِهَا غَيْرُكَ

Allaahumma S'alli 'Alaa Muh'ammadin 'Abdika wa-Rasoolika wa-Nabiyyika wa-Sayyidi Khalqika Ajma'eena S'alaatan Laa Yaqwaa 'Alaa Ih's'aa'ihaa Ghayruka.

O God! God's Blessings be upon Muhammad-Thy Servant; Thy Messenger, Thy Prophet and the Master of all Thy creatures-blessings that no one but Thee can measure.

اللَّهُمَّ صَلِّ عَلَى أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ عَبْدِكَ وَ أَخِي رَسُولِكَ الَّذِي انْتَجَبْتَهُ بِعِلْمِكَ وَ جَعَلْتَهُ هَادِيا لِمَنْ شِئْتَ مِنْ خَلْقِكَ وَ الدَّلِيلَ عَلَى مَنْ بَعَثْتَهُ بِرِسَالاتِكَ وَ دَيَّانَ [دَيَّانِ‏] الدِّينِ بِعَدْلِكَ وَ فَصْلَ [فَصْلِ‏] قَضَائِكَ بَيْنَ خَلْقِكَ وَ الْمُهَيْمِنَ [الْمُهَيْمِنِ‏] عَلَى ذَلِكَ كُلِّهِ وَ السَّلامُ عَلَيْهِ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ

Allaahumma S'alli 'Alaa Ameeril-Mu'mineena Abee T'aalibin 'Abdika wa-Akhee Rasoolika'l-Ladhi-Ntajabtahoo Bi'ilmika wa-Ja'altahoo Haadiyan liman Shrta Min Khalqika wa'd-Daleela 'Alaa Man Ba'athtahoo Bi-Risaalaatika Wa Dayyaanad-Deeni BiJAdlika Wa-Fas'li Qad'aa'ika Bayna Khalqika wa'l-Muhaymini Alaa Dhaalika Kullihee wa's Salaamu 'Alayhi Wa-Rah'matul-Laahi Wa-Barakaatuh.

O God! God's blessings be upon the Commander of the Faithful - Ali ibn Abi Talib, Thy servant, the brother of Thy Messenger, whom Thou elected by Thy Knowledge, whom Thou established as a guide (to show the right path) to those of Thy creatures30 , and as evidence for those whom Thou appointed to (deliver) Thy Message. And he31 managed the affairs of the religion according to Thy (system of) justice, and applied Thy judgements (to settle the issues which cropped up) among the people - whom Thee predominated thereon. And also God's mercy and blessings be upon him.

اللَّهُمَّ صَلِّ عَلَى فَاطِمَةَ بِنْتِ نَبِيِّكَ وَ زَوْجَةِ وَلِيِّكَ وَ أُمِّ السِّبْطَيْنِ الْحَسَنِ وَ الْحُسَيْنِ سَيِّدَيْ شَبَابِ أَهْلِ الْجَنَّةِ الطُّهْرَةِ الطَّاهِرَةِ الْمُطَهَّرَةِ التَّقِيَّةِ النَّقِيَّةِ الرَّضِيَّةِ الزَّكِيَّةِ سَيِّدَةِ نِسَاءِ أَهْلِ الْجَنَّةِ أَجْمَعِينَ صَلاةً لا يَقْوَى عَلَى إِحْصَائِهَا غَيْرُكَ

Allaahumma S'alli 'Alaa Faat'imata Binti Nabiyyika wa Zawjati Waliyyika wa-Ummis-Sibt'ayni al-H'asani wag H'usayni Sayyiday Shabaabi Ahlil-Jannah At'-T'uhratit'- T'aahiratil-Mut'ahharatit-Taqtlyyatin-Naqiyyatir-Raad'iyatiz Zakiyyati Sayyidati Nisaa Ahlil-Jannati Ajma'eena S'alaatan Laa Yaqwaa 'Alaa Ih's'aa'ihaa Ghayruk.

O God! (Please) send blessings upon Fatimah, the daughter of Thy Prophet, the wife of Thy friend, the mother of the two grandsons32 , Hassan and Hussein, the Masters of Youth in Heaven. She is clean, immaculate, purified, pious, pure, content, sinless - the Master of all the Women of Heaven -blessings which no one but Thee can measure.

اللَّهُمَّ صَلِّ عَلَى الْحَسَنِ وَ الْحُسَيْنِ سِبْطَيْ نَبِيِّكَ وَ سَيِّدَيْ شَبَابِ أَهْلِ الْجَنَّةِ الْقَائِمَيْنِ فِي خَلْقِكَ وَ الدَّلِيلَيْنِ عَلَى مَنْ بَعَثْتَ ] بَعَثْتَهُ‏] بِرِسَالاتِكَ وَ دَيَّانَيِ الدِّينِ بِعَدْلِكَ وَ فَصْلَيْ قَضَائِكَ بَيْنَ خَلْقِكَ

Allaahumma S'alli 'Alai-H'asani wal-H'usayni Sibt'ay Nabiyyika wa-SayyicZay Shabaabi Ahlil-Jannatil-Qaa'imayni Fee Khalqika wad-Daleelayni 'Alaa Man Ba'athta Bi Risaalaatika wa-Dayyaanayid-Deeni Bi-'Adlika wa-Fas'lay Qad'aa'ika Bayna Khalqik.

O God! (Please) send blessings upon Hassan and Hussein; the two grandsons of Thy Prophet, the Masters of Youth in Heaven; Thy two established authorities among Thy creatures: And they are established as two proofs for those whom Thou appointed them to (deliver) Thy Message to. And they are the two who managed the affairs of the religion according to Thy (system of) justice, and applied Thy judgements (to settle the issues which cropped up) among Thy creatures.

اللَّهُمَّ صَلِّ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ عَبْدِكَ الْقَائِمِ فِي خَلْقِكَ‏ وَ الدَّلِيلِ عَلَى مَنْ بَعَثْتَ بِرِسَالاَتِكَ وَ دَيَّانِ الدِّينِ بِعَدْلِكَ وَ فَصْلِ قَضَائِكَ بَيْنَ خَلْقِكَ سَيِّدِ الْعَابِدِينَ‏

Allaahumma S'alli 'Alaa 'Abdikal Qaa'imi Fee Khalqika Wad-Daleeli 'Alaa Man Ba'athta Bi Risalaatika wa-Dayyaanid-Deeni Bi-'Adlika wa-Fas'li Qad'aa'ika Bayna Khalqika Sayyidil-'Aabideen.

O God! (Please) send blessings upon Ali ibn al-Hussein, Thy servant, Thy established authority among Thy creatures and as proof for those to whom Thee appointed him to (deliver) Thy Message to. And he managed the affairs of the religion according to Thy (system of) justice, and applied Thy judgements (to settle the issues which cropped up) among Thy creatures. He is the Master of the Worshippers.

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدِ بْنِ عَلِيٍّ عَبْدِكَ وَ خَلِيفَتِكَ فِي أَرْضِكَ بَاقِرِ عِلْمِ النَّبِيِّينَ‏

Allaahumma S'alli 'Alaa Muh'ammadib-Ni 'Aliyyin 'Abdika wa-Khaleefatika Fee Ard'ika Baaqiri Ylmin-Nabiyyeen.

O God! (Please) send blessings upon Muhammad bin Ali - Thy servant; Thy representative on Earth; and the dissector of the Knowledge of the Prophets33 .

اللَّهُمَّ صَلِّ عَلَى جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ عَبْدِكَ وَ وَلِيِّ دِينِكَ وَ حُجَّتِكَ عَلَى خَلْقِكَ أَجْمَعِينَ الصَّادِقِ الْبَارِّ

Allaahumma S'alli 'Alaa Jafarib-Ni Muh'ammadinis'-Saadiqi 'Abdika wa-Waliyyi Deenika Wa-H'ujjatika 'Alaa Khalqika Ajma'eena As'-S'aadiqil-Baarr.

(Please) send blessings upon Ja'far ibn Muhammad C God! as-Sadiq - Thy servant; the defender of Thy religion; and Thy prof for all Thy creatures. He is the truthful, and the righteous.

اللَّهُمَّ صَلِّ عَلَى مُوسَى بْنِ جَعْفَرٍ عَبْدِكَ الصَّالِحِ وَ لِسَانِكَ فِي خَلْقِكَ النَّاطِقِ بِحُكْمِكَ (بِحِكْمَتِكَ) وَ الْحُجَّةِ عَلَى بَرِيَّتِكَ‏

Allaahumma S'alli 'Alaa Moosab-Ni Ja farin 'Abdikas'-S'aalih'i Wa-Lisaanika Fee Khalqika An-Naat'iqi Bi-H'ukmika wal H'ujjati 'Alaa Bariyyatik.

O God! (Please) send blessings upon Musa ibn Ja'far - Thy devoted servant; Thy tongue for Thy creatures speaking by Thy authority, and the proof for all Thy creatures.

اللَّهُمَّ صَلِّ عَلَى عَلِيِّ بْنِ مُوسَى الرِّضَا الْمُرْتَضَى عَبْدِكَ وَ وَلِيِّ دِينِكَ الْقَائِمِ بِعَدْلِكَ‏ وَ الدَّاعِي إِلَى دِينِكَ وَ دِينِ آبَائِهِ الصَّادِقِينَ صَلاَةً لاَ يَقْوَى عَلَى إِحْصَائِهَا غَيْرُكَ‏

Allaahumma S'alli 'Alaa Moosar-Rid'al-Murtad'aa 'Abdika wa-Waliyyi Deenika al-Qaa'imi BiJAdlika wad-Daa'ee Ilaa Deenika Wa-Deeni Aabaa'ihis'-S'aadiqeena S'alaatan Laa Yaqwaa 'Alaa Ghayruk.

O God! (Please) send blessings upon AN ibn Musa al-Reza34 -the absolute model of contentment - Thy devoted servant; the defender of Thy religion; Thy established authority of Thy justice; the caller to Thy religion and the religion of his truthful forefathers - blessings that no one but Thee can measure.

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدِ بْنِ عَلِيٍّ عَبْدِكَ وَ وَلِيِّكَ الْقَائِمِ بِأَمْرِكَ وَ الدَّاعِي إِلَى سَبِيلِكَ‏

Allaahumma S'alli 'Alaa Muh'ammadib-Ni 'Abdika wa-Waliyyika al-Qaa'imi Bi-Amrika wad-Daa'ee Ilaa Sabeelik.

O God! (Please) send blessings upon Muhammad ibn Ali - Thy servant; Thy established defender by Thy decree; the caller to Thy path.

اللَّهُمَّ صَلِّ عَلَى عَلِيِّ بْنِ مُحَمَّدٍ عَبْدِكَ وَ وَلِيِّ وَ وَلِيِّكَ الْقَائِمِ بِأَمْرِكَ وَ الدَّاعِي إِلَى سَبِيلِكَ

Allaahumma S'alli 'Alaa Muh'ammadin 'Abdika wa-Waliyyika al-Qaasimi Bi-Amrika wad-Daa'ee Ilaa Sabeelik.

O God! (Please) send blessings upon Ali ibn Muhammad - Thy servant; Thy established authority defending Thy decree and the caller to Thy path.

اللَّهُمَّ صَلِّ عَلَى الْحَسَنِ بْنِ عَلِيٍّ الْعَامِلِ بِأَمْرِكَ الْقَائِمِ فِي خَلْقِكَ وَ حُجَّتِكَ الْمُؤَدِّي عَنْ نَبِيِّكَ‏ وَ شَاهِدِكَ عَلَى خَلْقِكَ الْمَخْصُوصِ بِكَرَامَتِكَ الدَّاعِي إِلَى طَاعَتِكَ وَ طَاعَةِ رَسُولِكَ صَلَوَاتُكَ عَلَيْهِمْ أَجْمَعِينَ‏

Allaahumma S'alli Aliyyini35 JAamili Bi Amrika al-Qaa'imi Fee Khalqika wa-H'uliatikal-Mu'addee 'An Nabiyyika wa-Shaahidika 'Alaa Khalqika al-Makhs'oos'i Bi Karaamatika ad-Daa'ee Ilaa T'aa'atika wa-T'aa'ati Nabiyyika S'alawaatuka 'Alayhim Ajma'een.

O God! (Please) send blessings upon al-Hassan ibn Ali - the agent acting upon Thy decrees; the established authority over Thy creatures; Thy proof acting on behalf of Thy Prophet; Thy witness for Thy creatures; the exclusive (receiver) of Thy munificence. He is the caller to Thy obedience and obedience to Thy Prophet. May Thou send blessings upon them all.

اللَّهُمَّ صَلِّ عَلَى حُجَّتِكَ وَ وَلِيِّكَ الْقَائِمِ فِي خَلْقِكَ صَلاَةً تَامَّةً نَامِيَةً بَاقِيَةً تُعَجِّلُ بِهَا فَرَجَهُ وَ تَنْصُرُهُ بِهَا وَ تَجْعَلُنَا مَعَهُ فِي الدُّنْيَا وَ الْآخِرَةِ

Allaahumma S'alli 'Alaa H'ujjatika wa-Waliyyika al-Qaa'imi Fee Khalqika S'alaatan Taa(a)mmatan Naamiyatan Baaqiyatan Tu'ajjilu Bihaa Farajahoo wa-Tans'uruhoo Bihaa Wa Taj'alunaa Ma'ahoo Fid-Dunyaa wal-Aakhirah.

O God! (Please) send blessings to Thy proof36 ; Thy established authority over Thy creatures: Blessings so perfect, developed and lasting by which Thee may expedite his arrival and make him victorious. And make us accompany him 2 in this world and the Hereafter.

اللَّهُمَّ إِنِّي أَتَقَرَّبُ إِلَيْكَ بِحُبِّهِمْ وَ أُوَالِي وَلِيَّهُمْ وَ أُعَادِي عَدُوَّهُمْ‏ فَارْزُقْنِي بِهِمْ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ وَ اصْرِفْ عَنِّي بِهِمْ شَرَّ الدُّنْيَا وَ الْآخِرَةِ وَ أَهْوَالَ يَوْمِ الْقِيَامَةِ

Allaahumma Innee Ataqarrabu Ilayka Bi-H'ubbihim wa Uwaalee Waliyyahum wa-U'aadee 'Aduwwahum Far-Zuqnee Bihim Khayrad-Dunyaa wal-Aakhirati Was'-Rif 'Annee Bihim Sharrad-Dunyaa wal-Aakhirati Wa-Ahwaala Yawmil Qiyaamah.

O God! I seek Thy nearness through my love for them. I am friends with their friends and oppose their enemies. Therefore grant me the good of this world and the Hereafter on their account. And on their account, fend off the evils of this world and the Hereafter from me, and the dreadful fright on the Judgement Day.

Then you sit near the position of his head and say:

السَّلاَمُ عَلَيْكَ يَا وَلِيَّ اللَّهِ السَّلاَمُ عَلَيْكَ يَا حُجَّةَ اللَّهِ‏ السَّلاَمُ عَلَيْكَ يَا نُورَ اللَّهِ فِي ظُلُمَاتِ الْأَرْضِ السَّلاَمُ عَلَيْكَ يَا عَمُودَ الدِّينِ‏

As-Salaamu 'Alayka Yaa Waliyyal-Laahi, As-Salaamu 'Alayka Yaa H'uliatal-Laahi, As-Salaamu 'Alayka Yaa Nooral-Laahi Fee Z'ulumaatil-Ard'i, As-Salaamu 'Alayka Yaa 'Amoodad Deen.

O the friend of God! Peace be upon you! O the proof of God! Peace be upon you! O the light of God in the darkness of the Earth! Peace be upon you! O the pillar of the religion!

السَّلاَمُ عَلَيْكَ يَا وَارِثَ آدَمَ صِفْوَةِ اللَّهِ السَّلاَمُ عَلَيْكَ يَا وَارِثَ نُوحٍ نَبِيِّ اللَّهِ‏ السَّلاَمُ عَلَيْكَ يَا وَارِثَ إِبْرَاهِيمَ خَلِيلِ اللَّهِ السَّلاَمُ عَلَيْكَ يَا وَارِثَ إِسْمَاعِيلَ ذَبِيحِ اللَّهِ‏

As-Salaamu 'Alayka Yaa Waaritha Aadama S'afwatil-Laahi, As-Salaamu 'Alayka Yaa Waaritha Nooh'in Nabiyyil-Laahi, As Salaamu 'Alayka Yaa Waaritha Ibraaheema Khaleelil-Laahi, As-Salaamu 'Alayka Yaa Waaritha Ismaa'eela Dhabeeh'il-Laah,

Peace be upon you! O the inheritor of Adam - chosen by God! Peace be upon you! O the inheritor of Noah - the Prophet of God! Peace be upon you! O the inheritor of Abraham - the friend of God! Peace be upon you! O the inheritor of Ishmael - the offering to God!

السَّلاَمُ عَلَيْكَ يَا وَارِثَ مُوسَى كَلِيمِ اللَّهِ السَّلاَمُ عَلَيْكَ يَا وَارِثَ عِيسَى رُوحِ اللَّهِ‏ السَّلاَمُ عَلَيْكَ يَا وَارِثَ مُحَمَّدٍ رَسُولِ اللَّهِ‏

As-Salaamu 'Alayka Yaa Waaritha Moosaa Kaleemil-Laahi, As Salaamu 'Alayka Yaa Waaritha Eesaa Rooh'il-Laahi, As Salaamu 'Alayka Yaa Waaritha Muh'ammadin Rasoolil-Laah.

Peace be upon you! O the inheritor of Moses - the interlocutor of God! Peace be upon you! O the inheritor of Jesus - the spirit of God! Peace be upon you! O the inheritor of Muhammad - the Prophet of God!

السَّلاَمُ عَلَيْكَ يَا وَارِثَ أَمِيرِ الْمُؤْمِنِينَ عَلِيٍّ وَلِيِّ اللَّهِ وَ وَصِيِّ رَسُولِ رَبِّ الْعَالَمِينَ‏ السَّلاَمُ عَلَيْكَ يَا وَارِثَ فَاطِمَةَ الزَّهْرَاءِ السَّلاَمُ عَلَيْكَ يَا وَارِثَ الْحَسَنِ وَ الْحُسَيْنِ سَيِّدَيْ شَبَابِ أَهْلِ الْجَنَّةِ

As-Salaamu 'Alayka Yaa Waaritha Ameeril-Mu'min eena Waliyyil-Laahi wa-Was'iyyi Rasooli 'Aalameena, As-Salaamu 'Alayka Yaa Waaritha Faat'imataz Zahraa As-Salaamu 'Alayka Yaa Waarithal-H'asani wal H'usayni Sayyiday Shabaabi Ahlil-Jannah

Peace be upon you! O the inheritor of the Commander of the Faithful - Ali the friend of God and the Testamentary Trustee of the Messenger of the Lord of the two worlds! Peace be upon you! O the inheritor of Fatimah az-Zahra37 ! Peace be upon you! O the inheritor of al-Hassan and al-Hussein - the Masters of Youth in Paradise!

السَّلاَمُ عَلَيْكَ يَا وَارِثَ عَلِيِّ بْنِ الْحُسَيْنِ زَيْنِ الْعَابِدِينَ‏ السَّلاَمُ عَلَيْكَ يَا وَارِثَ مُحَمَّدِ بْنِ عَلِيٍّ بَاقِرِ عِلْمِ الْأَوَّلِينَ وَ الْآخِرِينَ‏ السَّلاَمُ عَلَيْكَ يَا وَارِثَ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ الْبَارِّ السَّلاَمُ عَلَيْكَ يَا وَارِثَ مُوسَى بْنِ جَعْفَرٍ

As-Salaamu 'Alayka Yaa Waaritha Zaynil-Aabideena, As-Salaamu 'Alayka Yaa Waaritha Muh'ammadib-Ni Baaqiri Ilmil-Awwaleena wal Aakhireena, As-Salaamu 'Alayka Yaa Waaritha Jafarib-Ni Muh'ammadinis'-S'aadiqil-Baarri, As-Salaamu 'Alayka Yaa Waaritha Moosab-Ni Jafar.

Peace be upon you! O the inheritor of AU ibn al-Hussein - the adornment of the worshippers! Peace be upon you! O the inheritor of Muhammad ibn Ali - the dissector versed in the knowledge of those of old and those of later times! Peace be upon you! O the inheritor of Ja'far ibn Muhammad as-Sadiq -the virtuous! Peace be upon you! O the inheritor of Musa ibn Ja'far!

السَّلاَمُ عَلَيْكَ أَيُّهَا الصِّدِّيقُ الشَّهِيدُ السَّلاَمُ عَلَيْكَ أَيُّهَا الْوَصِيُّ الْبَارُّ التَّقِيُ‏

As-Salaama 'Alayka Ayyuhas'-S'iddeeqush-Shaheedu, As Salaamu 'Alayka Ayylthal-Was'iyyul-Baarrut-Taqiyyu,

Peace be upon you! O the truthful martyr! Peace be upon you! O the virtuous and pious trustee! Peace be upon you!

أَشْهَدُ أَنَّكَ قَدْ أَقَمْتَ الصَّلاَةَ وَ آتَيْتَ الزَّكَاةَ وَ أَمَرْتَ بِالْمَعْرُوفِ وَ نَهَيْتَ عَنِ الْمُنْكَرِ وَ عَبَدْتَ اللَّهَ (مُخْلِصاً) حَتَّى أَتَاكَ الْيَقِينُ‏ السَّلاَمُ عَلَيْكَ يَا أَبَا الْحَسَنِ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ‏ إنّه هُوَ الحَمیدُ المجید

Ashhadu Annaka Qad Aqamtas'-S'alaata wa-Aataytaz-Zakaata wa-Amarta Bil-Ma'roofi wa-Nahayta 'Anil-Munkari wa Abadtal-Laaha Mukhlis'an H'attaa Ataakal-Yaqeen. As Salaamu 'Alayka Yaa Abal-H'asani Wa-Rah'matul-Laahi Wa Barakaatuh, Innahoo H'ameedun Majeed.

I bear witness that it was indeed you who established prayers, paid the alms-tax, commanded to do right, admonished against doing wrong and sincerely served God until what is sure to come happened to you. O Abal Hassan (Imam Reza (MGB))! Peace be upon you! And the grace of God and His blessings be upon you, For He is indeed worthy of all praise, full of all glory!

لَعَنَ اللهُ اُمَّةً قَتَلَتکَ و لَعَنَ اللهُ اُمَّةً ظَلَمَتکَ لَعَنَ اللهُ اُمَّةً اَسَسَّت اَسَاسَ الظُلمِ و الجَورِ و البِدعَةِ عَلَیکُم اَهلَ البَیتِ

La'anal-Laahu Ummatan Qatalatka, La'anal-Laahu Ummatan Z'alamatka, La'anal-Laahu Ummatan Assasat Asaasaz'-Z'ulmi wal-Jawri wal-Bid'ati 'Alaykum Ahlal-Bayt.

May God's curse be upon the people who murdered you! May God's curse be upon the people who oppressed you! May God's curse be upon the people who established the foundations of oppression, tyranny and innovation against you-members of the Household (of the Prophet) (MGB)!”

Then you touch the tomb and say:

اللَّهُمَّ إِلَيْكَ صَمَدْتُ مِنْ أَرْضِي وَ قَطَعْتُ الْبِلاَدِ رَجَاءَ رَحْمَتِكَ‏ فَلاَ تُخَيِّبْنِي وَ لاَ تَرُدَّنِي بِغَيْرِ قَضَاءِ حَاجَتِي وَ ارْحَمْ تَقَلُّبِي عَلَى قَبْرِ ابْنِ أَخِي رَسُولِكَ صَلَوَاتُكَ عَلَيْهِ وَ آلِهِ‏

Allaahumma Ilayka S'amadtu Min Ard'ee Wa-Qat'a'tul-Bilaada Rajaa'a Rah'matika Falaa Tukhayyibnee wa-Laa Taruddanee Bi-Ghayri Qad'aa'i H'aajatee Warh'am Taqallubee 'Alaa Qabrib-Ni Akhee Rasoolika S'alawaatuka 'Alayhi wa-Aalih.

“O God! I set out towards Thee from my homeland, and passed through many towns with the hope of receiving Thy mercy. Please do not disappoint me, and do not send me back without having my needs fulfilled. Have mercy upon my turning towards the tomb of the son of Thy Messenger's brother. May Thy blessings be upon him and his Household (MGB).

بِأَبِي أَنْتَ وَ أُمِّي يَا مَوْلاَيَ أَتَيْتُكَ زَائِراً وَافِداً عَائِذاً مِمَّا جَنَيْتُ عَلَى نَفْسِي وَ احْتَطَبْتُ عَلَى ظَهْرِي‏ فَكُنْ لِي شَافِعاً إِلَى اللَّهِ يَوْمَ فَقْرِي وَ فَاقَتِي فَلَكَ عِنْدَ اللَّهِ مَقَامٌ مَحْمُودٌ وَ أَنْتَ عِنْدَهُ وَجِيهٌ‏

Bi-Abee Anta Wa-Ummee Yaa Mawlaaya Ataytuka Zaa'iran Waafidan 'Aa'idham-Mimmaa Janaytu 'Alaa Nafsee Wah'tat'abtu 'Alaa Z'ahree Fakun Lee Shaafi'an Ilal-Laahi Yawma Faqree wa-Faaqatee Falaka 'Indal-Laahi Maqaamun Mah'moodun wa-Anta 'Indahoo Wajeeh.

O my Master! May my parents be your ransom! I have come to visit you and I have arrived. I seek refuge in you from whatever crimes I have committed against myself - the burden of which I carry on my back. Then (please) intercede with God on my behalf on the Day of my poverty and destitution as you enjoy an especial praiseworthy position in the presence of God. He considers you to be an eminent man.

Then you raise your right hand up and extend your left hand towards the tomb and say:

اللَّهُمَّ إِنِّي أَتَقَرَّبُ إِلَيْكَ بِحُبِّهِمْ وَ بِوِلاَيَتِهِمْ أَتَوَلَّى آخِرَهُمْ بِمَا تَوَلَّيْتُ بِهِ أَوَّلَهُمْ وَ أَبْرَأُ مِنْ كُلِّ وَلِيجَةٍ دُونَهُمْ‏

Allaahumma Innee Ataqarrabu Ilayka Bi-H'ubbihim wa Biwilaayatihim, Atawallaa Aakhirahum Bimaa Tawallaytu Bihee Awwalahum wa-Abra'u Min Kulli Waleejatin Doonahum.

O God! I seek Thy nearness through my love and friendship for them.38 I love the last one of them as much as I love the first one, and avoid any intimate friendship with anyone but them.39

اللَّهُمَّ الْعَنِ الَّذِينَ بَدَّلُوا نِعْمَتَكَ وَ اتَّهَمُوا نَبِيَّكَ وَ جَحَدُوا بِآيَاتِكَ وَ سَخِرُوا بِإِمَامِكَ‏ وَ حَمَلُوا النَّاسَ عَلَى أَكْتَافِ آلِ مُحَمَّدٍ اللَّهُمَّ إِنِّي أَتَقَرَّبُ إِلَيْكَ بِاللَّعْنَةِ عَلَيْهِمْ وَ الْبَرَاءَةِ مِنْهُمْ فِي الدُّنْيَا وَ الْآخِرَةِ يَا رَحْمَانُ‏

Allaahummal'Anil-Ladheena Baddaloo Ni'mataka wat Tahamoo Nabiyyaka wa-Jah'adoo bi-Aayaatika wa-Sakhiroo bi Imaamika wa-H'amalun-Naasa 'Alaa Aktaafi Aali Muh'ammad. Allaahumma Innee Ataqarrabu Ilayka bil-La'nati 'Alayhim wal Baraasati Minhum Fid-Dunyaa wal-Aakhirati Yaa Rah'maan.

My God! (Please) curse those who altered Thy blessings, accused Thy Prophet, denied Thy verses, mocked Thy appointed leader,40 and placed the burden of the people upon the shoulders of the members of the Household of Muhammad (MGB). O God! I seek Thy nearness by cursing them (your enemies), and by staying away from them in this world and in the Hereafter, O the Beneficent!

Then you turn towards the position of his feet and say:

صَلَّى اللَّهُ عَلَيْكَ يَا أَبَا الْحَسَنِ صَلَّى اللَّهُ عَلَى رُوحِكَ وَ بَدَنِكَ‏ صَبَرْتَ وَ أَنْتَ الصَّادِقُ الْمُصَدَّقُ قَتَلَ اللَّهُ مَنْ قَتَلَكَ بِالْأَيْدِي وَ الْأَلْسُنِ‏

S'allal-Laahu 'Alayka Yaa Abal-H'asani, S'allal-Laahu 'Alaa Rooh'ika wa-Badanika, S'abarta wa-Antas'-S'aadiqul Mus'addaqu Qatalal-Laahu Man Qatalaka bil-Aydee wal-Alsun.

O Abal Hassan! May God's blessings be upon you! May God's blessings be upon your spirit and your body! You persevered. You were truthful and your truthfulness has been confirmed. May God curse whoever martyred you with his hands and tongue.41

Then supplicate and curse the murderer of the Commander of the Faithful (MGB) and the murderers of al-Hassan (MGB), al-Hussein (MGB) and all those who murdered the members of the Household of the God's Messenger (MGB). Then turn towards the position of his head from behind his back and offer two units of prayers. Recite the chapters “Fatihah” (No. 1) and “YaSin” (No. 36) in the first unit, and recite the chapters “Fatihah” and “Rahman” (No. 55) in the second unit. But if you have not memorized them recite the chapter “Ikhlas” (No. 112) in both units. And pray for the believing men and women, and especially pray for your parents. Also make an effort to say supplications, cry, and pray a lot for yourself, your parents and all your brethren. And stay near the position of his head as much as you wish. And you must say your prayers at the tomb.

Farewell

Then when you decide to say farewell recite:

السلام علیک یا مولای و ابن مولای و رحمه الله و برکاته، انت لنا جنة من العذاب، و هذا اوان منصرفی عنک غیر راغب و لا مستبدل بک، و لا موثر علیک، و لا زاهد فی قربک

As-Salaamu 'Alayka Yaa Mawlaaya wabna Mawlaaya Wa Rah'matul-Laahi Wa-Barakaatuh. Anta Lanaa Junnatun Minal-Adhaabi wa-Haadhaa Awaanun-S'iraafee Anka In Kunta Adhinta Lee Ghayra Raaghibin 'Anka wa-Laa Mustabdilin Bika Walaa Mu'thirin 'Alayka Walaa Zaahidin Fee Qurbik.

O Master! O the son of my Master! Peace be upon you! And may the grace of God and His blessings be upon you. You are the armour against the Punishment for us. And now it is time for me to leave you if you permit me. I am neither willing to depart from you, nor to choose anyone else and substitute him for you. And I do not abstain from being near you.

فقد جدت بنفسی للحدثان، و ترکت الاهل و الاولاد و الاوطان، فکن لی شفیعا یوم فقری و حاجتی، یوم لا یغنی حمیم و لا قریب، یوم لا یغنی عنی والد و لا ولد

Waqad Jirtu Bi-Nafsee Lil-H'adathaani wa-Taraktul-Ahla wal Awlaada wal-Awt'aana Fakun Lee Shaafi 'an Yawma H'aajatee wa-Faqree wa-Faaqatee, Yawma Laa Yughnee 'Annee H'ameemee wa-Laa Qareebee, Yawma Laa Yughnee 'Annee Waalidee walaa Waladee.

Indeed I made an effort for what came to pass. Indeed I left my family, children and hometown. Then intercede on my behalf on the Day of my need, poverty and destitution: The Day when neither my friends nor strangers can avail me anything at all. The Day when neither my father nor my mother can avail me anything at all.

اسال الله الذی قدر رحلتی الیک ان ینفس بک کربتی و الذی قدر علی فراق هذا المکان ان لا یجعله آخر العهد من رجوعی الیک

As'alul-Laahal-Ladhee Qaddara 'Alayya Rah'eelee Ilayka An Yunaffisa Bika Kurbatee, wa- As'alul-Laahal-Ladhee Qaddara 'Alayya Firaaqa Makaanika Anlaa Yaj'alahoo Aakhiral-(Ahdi Min Ziyaaratee Laka wa-Rujoo'ee Ilayka.

I ask God, who destined it for me to make pilgrimage to you, to remove my sorrow by you. And I ask God who destined it for me to depart from your place not to let this be the last time I make pilgrimage to your tomb and visit your shrine, and I ask God to return me to you.

و اسال من ابکی عینی علیک ان یجعله لی ذخرا و اسال الله الذی ارادنی مقامک و هدانی للتسلیم علیک. ان یوردنی حوضکم و یرزقنی مرافقتکم فی الجنان

Wa- As'alul-Laahal-Ladhee Araanee Makaanaka wa-Hadaanee Lit-Tasleemi 'Alayka wa-Ziyaaratee Iyyaaka An Yooridanee H'awd'akum wa-Yarzuqanee Min Muraafaqatikum fil-Jinaan.

I ask God to make me cry over you so that He may establish it as a means for me and as a savings. And I ask God to show me your place, and to guide me towards submission to you, and visit you until I come to you at your Pool. I ask God to grant me your companionship in Heaven.

السلام علیک یا صفوه الله، السلام علیک یا امیرالمومنین و وصی رسول رب العالمین، و قائد الغر المحجلین السلام علی الحسن و الحسین سیدی شباب اهل الجنه، السلام علی الائمه

As-Salaamu 'Alayka Yaa S'afwatal-Laahi, As-Salaamu 'Alaa Ameeril-Mu'mineena wa-Wasjyyi Rasooli Rabbil-Aalameena wa-Qaa'idil-Ghurril-Muh'ajjaleena, As-Salaamu 'Alal-H'asani wal-H'usayni Sayyiday Shabaabi Ahlil-Jannati, As-Salaamu Al-Amimati

O the one chosen by God! Peace be upon you. Peace be upon the Commander of the Faithful, and the Testamentary Trustee of the Messenger of the Lord of the two worlds, and the leader of the lustrous ones.(I) Peace be upon al-Hassan and al-Hussein - the Masters of Youth in Heaven. Peace be upon the Immaculate Imams...

And you call them by name one by one ...

و رحمه الله و برکاته

Wa-Rah'matul-Laahi Wa-Barakaatuh. As-Salaamu 'Alaa…..

God's Prophet (MGB) said that God the Exalted the High revealed to him on the night of his ascension three things about Ali: that he is the Master of the believers, the Leader of the pious ones, and the Leader of those with white-foreheads or “

Qa'ed al-Ghurr-HMuhajjelin ” -those who are proud of their deeds. Some have interpreted this to refer to those whose hands, feet and foreheads are white due to prolonged prostrations.

السلام علی ملائکه الله المقربین المسبحین الذین هم بامره یعملون، السلام علینا و علی عباد الله الصالحین

As-Salaamu 'Alaa Malaa'ikatil-Laahil-H'aa(a)ffeena, As-Salaamu 'Alaa Malaa'ikatil-Laahil-Muqeemeenal-Musabbih'eenal-Ladheena Hum Bi-Amrihee Ya'maloona, As-Salaamu 'Alaynaa wa-'Alaa 'Ibaadil-Laahis'-S'aalih'een.

may God bless them all and the grace of God and His blessings be upon you. Peace be upon God's angels that are encircling (the shrine)! Peace be upon God's angels that are residing and singing glory - those that act according to His orders! Peace be upon us and upon the servants of God in the ranks of the righteous.

اللهم لا تجعله آخر العهد من زیارتی ایاه، فان جعلته فاحشرنی معه و مع آبائه الطاهرین و ان ابقیتنی فارزقنی زیارته ابدا ما ابقیتنی انک علی کل شیء قدیر

Allaahumma Laa Taj'alhu Aakhiral- 'Ahdi Min Ziyaaratee Iyyaahu Fa-in Ja'altahoo Fah'shurnee Ma'ahoo wa-Ma'a Aabaa'ihil-Maad'eena wa-In Abqaytanee Yaa Rabbi Farzuqnee Ziyaaratahoo Abadan Maa Abqaytanee Innaka 'Alaa Kulli Shay 'in Qadeer.

O my God! Please do not let this be the last time I visit him (Imam Reza (MGB)). Imam Reza (MGB) deserves more than that. Then please resurrect me with him, and with my forefathers (his forefathers) - those of the past. And my Lord, if you keep me alive then please bestow upon me making his pilgrimage for as long as I exist. Verily, Thou hast power over all things.

And say:

استودعک الله و استرعیه ایاک، و اقرا علیک السلام، مومن بالله و بما دعوت الیه و دللت علیه اللهم فاکتبنا مع الشاهدین اللهم ارزقنی حبهم و مودتهم ابدا ما ابقیتنی، السلام علی ملائکه الله و زوار قبر ابن نبی الله ابدا ما بقیت، و دائما اذا فنیت، السلام علینا و علی عباد الله الصالحین

Astawdi'ukal-Laaha wa-Astar'eeka wa-Aqra'u 'Alaykas-Salaam. Aamannaa Billaahi Wabimaa Da'awta Ilayh. Allaahumma Faktubnaa Ma'ash-Shaahideen. Allaahumma Farzuqnee H'ubbahum Wamawaddatahum Abadan Maa Abqaytanee. As Salaamu 'Alaa Malaa'ikatil-Laahi Wazuwwaari Qabrika Yabna Nabiyyil-Laah. As-Salaamu 'Alayka Minnee Abadan Maa Baqeetu Wa-Daa'iman Idhaa Faneet. As-Salaamu 'Alaynaa Wa- 'Alaa 'Thaadil-Laahis'-S'aalih'een.

I entrust you with God, and I leave you with God, and I say peace be upon you. We believe in God, and in what calls to Him. O God! Please 'then write us down among those who bear witness.'42 O God! (Please) bless me with their love and cordiality for as long as I exist. O son of the Prophet! May peace be upon the angels of God, and upon the visitors to your shrine! May peace be upon me for as long as I exist, and may it last even when I perish. May peace be upon us and upon the servants of God in the ranks of the righteous.

And when you leave and are outside the dome area, do not turn your face away from it until it leaves your sight - God willing.

Pilgrimage Prayer By Imam Reza (MGB)

This pilgrimage prayer by Imam Reza (MGB) can be said when visiting any of the divine leaders (MGB): Muhammad ibn al-Hassan ibn Ahmad ibn al-Walidmay God, be pleased with him-narrated that Muhammad ibn al-Hassan al-Saffar quoted on the authority of Ali ibn His'son that Imam Reza (MGB) was asked about making pilgrimage to the shrine of his father Abil Hassan Musa (MGB). He said: “Pray in the mosques around his shrine. It suffices that in any of them you just say:

السلام علی اولیاء الله و اصفیائه، السلام علی امناء الله و احبائه، السلام علی انصار الله و خلفائه. السلام علی محال معرفه الله، السلام علی مساکن ذکر الله، السلام علی مظاهر امر الله و نهیه. السلام علی الدعاه الی الله، السلام علی المستقرین فی مرضات الله، السلام علی الممحصین فی طاعه الله، السلام علی الادلاء علی الله

As-Salaamu 'Alaa Awliyaa'il-Laahi wa-Asfiyaa'ihi, AsSalaamu 'Alaa Umanaail-Laahi wa-Ah'ibaa'ihi, As-Salaamu 'Alaa Ans'aaril-Laahi wa-Khulafaa'ihi, As-Salaamu 'Alaa Mah'aa(a)11i Ma'rifatil-Laahi, As-Salaamu 'Alaa Masaakini Dhikril-Laahi, As-Salaamu 'Alaa Muz'hiree Amril-Laahi waNahyihi, As-Salaamu 'Alad-Du'aati Ilal-Laahi, As-Salaamu 'Alal-Mustaqirreena Fee Mard'aatil-Laahi, As-Salaamu Mukhlis'eena Fee T'aa'atil-Laahi, As-Salaamu 'Alal-Adillaa'i 'Alal-Laah.

Peace be upon God's friends and chosen ones. Peace be upon God's trustees and His loved ones. Peace be upon God's helpers and His vicegerents. Peace be upon the centers of divine recognition. Peace be upon the sources of God's remembrance. Peace be upon the ones who have manifested God's decrees and what He has admonished against. Peace be upon the ones who call others towards God. Peace be upon the ones firm in the pleasure of God. Peace be upon the ones sincere in obedience to God. Peace be upon the reasons for God.

السلام علی الذین من والاهم فقد والی الله، و من عاداهم فقد عادی الله، و من عرفهم فقد عرف الله، و من جهلهم فقد جهل الله، و من اعتصم بهم فقد اعتصم بالله، و من تخلی منهم فقد تخلی من الله عز و جلّ

As-Salaamu 'Alal-Ladheena Man Waalaahum Faqad Waalal Laaha, Waman Aadaahum Faqad 'Aadal-Laaha, Waman 'Arafahum Faqad 'Arafal-Laaha, Waman Jahilahum Faqad Jahilal-Laaha, Wamani'Tas'ama Bihim Faqadi'tas'ama Billaahi, Waman Takhallaa Minhum Faqad Takhallaa Minallaahi 'Azza Wajall.

Peace be upon those whose friends are God's friends, and whose enemies are God's enemies. Peace be upon those whose recognition is the same as God's recognition, and neglecting them is the same as neglecting God. Peace be upon those whose adherence is the same as adhering to God, and those whose abandoning is the same as abandoning God.

. اشهد الله انی سلم لمن سالمکم، و حرب لمن حاربکم، مومن بسرکم و علانیتکم، مفوض فی ذلک کله الیکم، لعن الله عدو آل محمد من الجن و الانس، و ابرا الی الله منهم، و صلی الله علی محمد و آله. و هذا یجزی فی المشاهد کلها، و تکثر من الصلاه علی محمد و آله، و تسمی واحدا واحدا باسمائهم، و تبرا من اعدائهم، و تخیر بنفسک من الدعاء و للمومنین و للمومنات

Wa-Ushhidullaaha Annee Silmun Liman Saalamakum, Wa H'arbun Liman H'aarabakum, Mu'minun Bisirrikum Wa'Alaaniyatikum, Mufawwid'un Fee Dhaalika Kullihee Ilaykuin, La'anal-Laahu 'Aduwwa Aali Muh'ammadin Minal-Jinni Insi, Wa-Abra'u Ilal-Laahi Minhum, Wa-S'allal-Laahu 'Alaa Muh'ammadin Wa-Aalih.

I swear by God that I submit to whoever submits to you, and fight with whoever fights with you. I believe in what you keep as secrets and in what you make public. I totally trust you in these affairs. May God's curse be upon the enemies of Muhammad's Household, be they from the genies or from the people, be they from those of the old or those of the later times. And I acquit myself near God from them. And may God's blessings be upon Muhammad and his Household-the purified ones. This prayer is sufficient for all pilgrimages to the holy shrines. Send a lot of blessings upon Muhammad and his Household and upon the divine leaders naming them one by one. Express your disdain of their enemies. Also ask whatever you want for yourself and other believing men and women in your prayers.

At the Shrine

Walk with bare feet, with calmness, dignity, exaltation, acclamation and glorification (of God). Take short steps and while you are entering (the holy shrine) say:

بِسْمِ اللَّهِ وَ بِاللَّهِ وَ عَلَى مِلَّةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ أَشْهَدُ أَنْ لا إِلَهَ إِلا اللَّهُ وَحْدَهُ لا شَرِيكَ لَهُ وَ أَشْهَدُ أَنَّ مُحَمَّدا عَبْدُهُ وَ رَسُولُهُ وَ أَنَّ عَلِيّا وَلِيُّ اللَّهِ

Bismillaahir-Rah'maanir-Rah'eem Bismil-Laahi wa-Billaahi wa- 'Alaa Millati Rasoolil-Laahi S'allal-Laahu wa-Aalih. Ash-hadu an-Laa Ilaaha Wah'dahoo Laa Shareeka Lahoo wa Ash-hadu Anna Muh'ammadan 'Abduhoo Wa-Rasooluhoo wa Anna 'Allyyan Waliyyu'l-Laah.

“In the name of God, the Beneficent, the Merciful. In the name of God and by God and to the nation of God's Prophet: God's blessings be upon him and his Household (MGB). I bear witness that there is no god but God. He is One and He has no partners. And I bear witness that Muhammad is His Servant and His Messenger. And I bear witness that Ali is God's friend.”

Then walk until you stop at his tomb. Then face him by turning your back towards the Qibla (prayer direction) and say:

أَشْهَدُ أَنْ لا إِلَهَ إِلا اللَّهُ وَحْدَهُ لا شَرِيكَ لَهُ وَ أَشْهَدُ أَنْ مُحَمَّدا عَبْدُهُ وَ رَسُولُهُ وَ أَنَّهُ سَيِّدُ الْأَوَّلِينَ وَ الْآخِرِينَ وَ أَنَّهُ سَيِّدُ الْأَنْبِيَاءِ وَ الْمُرْسَلِينَ

Ash-hadu An Laa Ilaaha Illal-Laahu Wah'dahoo Laa Shareeka Lahoo wa-Ash-hadu Anna Muh'ammadan 'Abduhoo wa Rasooluhoo wa-Annahoo Sayyidu'l-Awwaleena wal-Aakhireena.

wa-Annahoo Sayyidul-Anbiyaa 'I wa'l-Mursaleen.

I bear witness that there is no god but God, the One; and there are no partners for Him. I bear witness that Muhammad is His Servant and His Messenger. Verily, he is the Master of all those of old and those of later times. Verily, he is the Master of the Prophets and the Messengers.

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ عَبْدِكَ وَ رَسُولِكَ وَ نَبِيِّكَ وَ سَيِّدِ خَلْقِكَ أَجْمَعِينَ صَلاةً لا يَقْوَى عَلَى إِحْصَائِهَا غَيْرُكَ

Allaahumma S'alli 'Alaa Muh'ammadin 'Abdika wa-Rasoolika wa-Nabiyyika wa-Sayyidi Khalqika Ajma'eena S'alaatan Laa Yaqwaa 'Alaa Ih's'aa'ihaa Ghayruka.

O God! God's Blessings be upon Muhammad-Thy Servant; Thy Messenger, Thy Prophet and the Master of all Thy creatures-blessings that no one but Thee can measure.

اللَّهُمَّ صَلِّ عَلَى أَمِيرِ الْمُؤْمِنِينَ عَلِيِّ بْنِ أَبِي طَالِبٍ عَبْدِكَ وَ أَخِي رَسُولِكَ الَّذِي انْتَجَبْتَهُ بِعِلْمِكَ وَ جَعَلْتَهُ هَادِيا لِمَنْ شِئْتَ مِنْ خَلْقِكَ وَ الدَّلِيلَ عَلَى مَنْ بَعَثْتَهُ بِرِسَالاتِكَ وَ دَيَّانَ [دَيَّانِ‏] الدِّينِ بِعَدْلِكَ وَ فَصْلَ [فَصْلِ‏] قَضَائِكَ بَيْنَ خَلْقِكَ وَ الْمُهَيْمِنَ [الْمُهَيْمِنِ‏] عَلَى ذَلِكَ كُلِّهِ وَ السَّلامُ عَلَيْهِ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ

Allaahumma S'alli 'Alaa Ameeril-Mu'mineena Abee T'aalibin 'Abdika wa-Akhee Rasoolika'l-Ladhi-Ntajabtahoo Bi'ilmika wa-Ja'altahoo Haadiyan liman Shrta Min Khalqika wa'd-Daleela 'Alaa Man Ba'athtahoo Bi-Risaalaatika Wa Dayyaanad-Deeni BiJAdlika Wa-Fas'li Qad'aa'ika Bayna Khalqika wa'l-Muhaymini Alaa Dhaalika Kullihee wa's Salaamu 'Alayhi Wa-Rah'matul-Laahi Wa-Barakaatuh.

O God! God's blessings be upon the Commander of the Faithful - Ali ibn Abi Talib, Thy servant, the brother of Thy Messenger, whom Thou elected by Thy Knowledge, whom Thou established as a guide (to show the right path) to those of Thy creatures30 , and as evidence for those whom Thou appointed to (deliver) Thy Message. And he31 managed the affairs of the religion according to Thy (system of) justice, and applied Thy judgements (to settle the issues which cropped up) among the people - whom Thee predominated thereon. And also God's mercy and blessings be upon him.

اللَّهُمَّ صَلِّ عَلَى فَاطِمَةَ بِنْتِ نَبِيِّكَ وَ زَوْجَةِ وَلِيِّكَ وَ أُمِّ السِّبْطَيْنِ الْحَسَنِ وَ الْحُسَيْنِ سَيِّدَيْ شَبَابِ أَهْلِ الْجَنَّةِ الطُّهْرَةِ الطَّاهِرَةِ الْمُطَهَّرَةِ التَّقِيَّةِ النَّقِيَّةِ الرَّضِيَّةِ الزَّكِيَّةِ سَيِّدَةِ نِسَاءِ أَهْلِ الْجَنَّةِ أَجْمَعِينَ صَلاةً لا يَقْوَى عَلَى إِحْصَائِهَا غَيْرُكَ

Allaahumma S'alli 'Alaa Faat'imata Binti Nabiyyika wa Zawjati Waliyyika wa-Ummis-Sibt'ayni al-H'asani wag H'usayni Sayyiday Shabaabi Ahlil-Jannah At'-T'uhratit'- T'aahiratil-Mut'ahharatit-Taqtlyyatin-Naqiyyatir-Raad'iyatiz Zakiyyati Sayyidati Nisaa Ahlil-Jannati Ajma'eena S'alaatan Laa Yaqwaa 'Alaa Ih's'aa'ihaa Ghayruk.

O God! (Please) send blessings upon Fatimah, the daughter of Thy Prophet, the wife of Thy friend, the mother of the two grandsons32 , Hassan and Hussein, the Masters of Youth in Heaven. She is clean, immaculate, purified, pious, pure, content, sinless - the Master of all the Women of Heaven -blessings which no one but Thee can measure.

اللَّهُمَّ صَلِّ عَلَى الْحَسَنِ وَ الْحُسَيْنِ سِبْطَيْ نَبِيِّكَ وَ سَيِّدَيْ شَبَابِ أَهْلِ الْجَنَّةِ الْقَائِمَيْنِ فِي خَلْقِكَ وَ الدَّلِيلَيْنِ عَلَى مَنْ بَعَثْتَ ] بَعَثْتَهُ‏] بِرِسَالاتِكَ وَ دَيَّانَيِ الدِّينِ بِعَدْلِكَ وَ فَصْلَيْ قَضَائِكَ بَيْنَ خَلْقِكَ

Allaahumma S'alli 'Alai-H'asani wal-H'usayni Sibt'ay Nabiyyika wa-SayyicZay Shabaabi Ahlil-Jannatil-Qaa'imayni Fee Khalqika wad-Daleelayni 'Alaa Man Ba'athta Bi Risaalaatika wa-Dayyaanayid-Deeni Bi-'Adlika wa-Fas'lay Qad'aa'ika Bayna Khalqik.

O God! (Please) send blessings upon Hassan and Hussein; the two grandsons of Thy Prophet, the Masters of Youth in Heaven; Thy two established authorities among Thy creatures: And they are established as two proofs for those whom Thou appointed them to (deliver) Thy Message to. And they are the two who managed the affairs of the religion according to Thy (system of) justice, and applied Thy judgements (to settle the issues which cropped up) among Thy creatures.

اللَّهُمَّ صَلِّ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ عَبْدِكَ الْقَائِمِ فِي خَلْقِكَ‏ وَ الدَّلِيلِ عَلَى مَنْ بَعَثْتَ بِرِسَالاَتِكَ وَ دَيَّانِ الدِّينِ بِعَدْلِكَ وَ فَصْلِ قَضَائِكَ بَيْنَ خَلْقِكَ سَيِّدِ الْعَابِدِينَ‏

Allaahumma S'alli 'Alaa 'Abdikal Qaa'imi Fee Khalqika Wad-Daleeli 'Alaa Man Ba'athta Bi Risalaatika wa-Dayyaanid-Deeni Bi-'Adlika wa-Fas'li Qad'aa'ika Bayna Khalqika Sayyidil-'Aabideen.

O God! (Please) send blessings upon Ali ibn al-Hussein, Thy servant, Thy established authority among Thy creatures and as proof for those to whom Thee appointed him to (deliver) Thy Message to. And he managed the affairs of the religion according to Thy (system of) justice, and applied Thy judgements (to settle the issues which cropped up) among Thy creatures. He is the Master of the Worshippers.

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدِ بْنِ عَلِيٍّ عَبْدِكَ وَ خَلِيفَتِكَ فِي أَرْضِكَ بَاقِرِ عِلْمِ النَّبِيِّينَ‏

Allaahumma S'alli 'Alaa Muh'ammadib-Ni 'Aliyyin 'Abdika wa-Khaleefatika Fee Ard'ika Baaqiri Ylmin-Nabiyyeen.

O God! (Please) send blessings upon Muhammad bin Ali - Thy servant; Thy representative on Earth; and the dissector of the Knowledge of the Prophets33 .

اللَّهُمَّ صَلِّ عَلَى جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ عَبْدِكَ وَ وَلِيِّ دِينِكَ وَ حُجَّتِكَ عَلَى خَلْقِكَ أَجْمَعِينَ الصَّادِقِ الْبَارِّ

Allaahumma S'alli 'Alaa Jafarib-Ni Muh'ammadinis'-Saadiqi 'Abdika wa-Waliyyi Deenika Wa-H'ujjatika 'Alaa Khalqika Ajma'eena As'-S'aadiqil-Baarr.

(Please) send blessings upon Ja'far ibn Muhammad C God! as-Sadiq - Thy servant; the defender of Thy religion; and Thy prof for all Thy creatures. He is the truthful, and the righteous.

اللَّهُمَّ صَلِّ عَلَى مُوسَى بْنِ جَعْفَرٍ عَبْدِكَ الصَّالِحِ وَ لِسَانِكَ فِي خَلْقِكَ النَّاطِقِ بِحُكْمِكَ (بِحِكْمَتِكَ) وَ الْحُجَّةِ عَلَى بَرِيَّتِكَ‏

Allaahumma S'alli 'Alaa Moosab-Ni Ja farin 'Abdikas'-S'aalih'i Wa-Lisaanika Fee Khalqika An-Naat'iqi Bi-H'ukmika wal H'ujjati 'Alaa Bariyyatik.

O God! (Please) send blessings upon Musa ibn Ja'far - Thy devoted servant; Thy tongue for Thy creatures speaking by Thy authority, and the proof for all Thy creatures.

اللَّهُمَّ صَلِّ عَلَى عَلِيِّ بْنِ مُوسَى الرِّضَا الْمُرْتَضَى عَبْدِكَ وَ وَلِيِّ دِينِكَ الْقَائِمِ بِعَدْلِكَ‏ وَ الدَّاعِي إِلَى دِينِكَ وَ دِينِ آبَائِهِ الصَّادِقِينَ صَلاَةً لاَ يَقْوَى عَلَى إِحْصَائِهَا غَيْرُكَ‏

Allaahumma S'alli 'Alaa Moosar-Rid'al-Murtad'aa 'Abdika wa-Waliyyi Deenika al-Qaa'imi BiJAdlika wad-Daa'ee Ilaa Deenika Wa-Deeni Aabaa'ihis'-S'aadiqeena S'alaatan Laa Yaqwaa 'Alaa Ghayruk.

O God! (Please) send blessings upon AN ibn Musa al-Reza34 -the absolute model of contentment - Thy devoted servant; the defender of Thy religion; Thy established authority of Thy justice; the caller to Thy religion and the religion of his truthful forefathers - blessings that no one but Thee can measure.

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدِ بْنِ عَلِيٍّ عَبْدِكَ وَ وَلِيِّكَ الْقَائِمِ بِأَمْرِكَ وَ الدَّاعِي إِلَى سَبِيلِكَ‏

Allaahumma S'alli 'Alaa Muh'ammadib-Ni 'Abdika wa-Waliyyika al-Qaa'imi Bi-Amrika wad-Daa'ee Ilaa Sabeelik.

O God! (Please) send blessings upon Muhammad ibn Ali - Thy servant; Thy established defender by Thy decree; the caller to Thy path.

اللَّهُمَّ صَلِّ عَلَى عَلِيِّ بْنِ مُحَمَّدٍ عَبْدِكَ وَ وَلِيِّ وَ وَلِيِّكَ الْقَائِمِ بِأَمْرِكَ وَ الدَّاعِي إِلَى سَبِيلِكَ

Allaahumma S'alli 'Alaa Muh'ammadin 'Abdika wa-Waliyyika al-Qaasimi Bi-Amrika wad-Daa'ee Ilaa Sabeelik.

O God! (Please) send blessings upon Ali ibn Muhammad - Thy servant; Thy established authority defending Thy decree and the caller to Thy path.

اللَّهُمَّ صَلِّ عَلَى الْحَسَنِ بْنِ عَلِيٍّ الْعَامِلِ بِأَمْرِكَ الْقَائِمِ فِي خَلْقِكَ وَ حُجَّتِكَ الْمُؤَدِّي عَنْ نَبِيِّكَ‏ وَ شَاهِدِكَ عَلَى خَلْقِكَ الْمَخْصُوصِ بِكَرَامَتِكَ الدَّاعِي إِلَى طَاعَتِكَ وَ طَاعَةِ رَسُولِكَ صَلَوَاتُكَ عَلَيْهِمْ أَجْمَعِينَ‏

Allaahumma S'alli Aliyyini35 JAamili Bi Amrika al-Qaa'imi Fee Khalqika wa-H'uliatikal-Mu'addee 'An Nabiyyika wa-Shaahidika 'Alaa Khalqika al-Makhs'oos'i Bi Karaamatika ad-Daa'ee Ilaa T'aa'atika wa-T'aa'ati Nabiyyika S'alawaatuka 'Alayhim Ajma'een.

O God! (Please) send blessings upon al-Hassan ibn Ali - the agent acting upon Thy decrees; the established authority over Thy creatures; Thy proof acting on behalf of Thy Prophet; Thy witness for Thy creatures; the exclusive (receiver) of Thy munificence. He is the caller to Thy obedience and obedience to Thy Prophet. May Thou send blessings upon them all.

اللَّهُمَّ صَلِّ عَلَى حُجَّتِكَ وَ وَلِيِّكَ الْقَائِمِ فِي خَلْقِكَ صَلاَةً تَامَّةً نَامِيَةً بَاقِيَةً تُعَجِّلُ بِهَا فَرَجَهُ وَ تَنْصُرُهُ بِهَا وَ تَجْعَلُنَا مَعَهُ فِي الدُّنْيَا وَ الْآخِرَةِ

Allaahumma S'alli 'Alaa H'ujjatika wa-Waliyyika al-Qaa'imi Fee Khalqika S'alaatan Taa(a)mmatan Naamiyatan Baaqiyatan Tu'ajjilu Bihaa Farajahoo wa-Tans'uruhoo Bihaa Wa Taj'alunaa Ma'ahoo Fid-Dunyaa wal-Aakhirah.

O God! (Please) send blessings to Thy proof36 ; Thy established authority over Thy creatures: Blessings so perfect, developed and lasting by which Thee may expedite his arrival and make him victorious. And make us accompany him 2 in this world and the Hereafter.

اللَّهُمَّ إِنِّي أَتَقَرَّبُ إِلَيْكَ بِحُبِّهِمْ وَ أُوَالِي وَلِيَّهُمْ وَ أُعَادِي عَدُوَّهُمْ‏ فَارْزُقْنِي بِهِمْ خَيْرَ الدُّنْيَا وَ الْآخِرَةِ وَ اصْرِفْ عَنِّي بِهِمْ شَرَّ الدُّنْيَا وَ الْآخِرَةِ وَ أَهْوَالَ يَوْمِ الْقِيَامَةِ

Allaahumma Innee Ataqarrabu Ilayka Bi-H'ubbihim wa Uwaalee Waliyyahum wa-U'aadee 'Aduwwahum Far-Zuqnee Bihim Khayrad-Dunyaa wal-Aakhirati Was'-Rif 'Annee Bihim Sharrad-Dunyaa wal-Aakhirati Wa-Ahwaala Yawmil Qiyaamah.

O God! I seek Thy nearness through my love for them. I am friends with their friends and oppose their enemies. Therefore grant me the good of this world and the Hereafter on their account. And on their account, fend off the evils of this world and the Hereafter from me, and the dreadful fright on the Judgement Day.

Then you sit near the position of his head and say:

السَّلاَمُ عَلَيْكَ يَا وَلِيَّ اللَّهِ السَّلاَمُ عَلَيْكَ يَا حُجَّةَ اللَّهِ‏ السَّلاَمُ عَلَيْكَ يَا نُورَ اللَّهِ فِي ظُلُمَاتِ الْأَرْضِ السَّلاَمُ عَلَيْكَ يَا عَمُودَ الدِّينِ‏

As-Salaamu 'Alayka Yaa Waliyyal-Laahi, As-Salaamu 'Alayka Yaa H'uliatal-Laahi, As-Salaamu 'Alayka Yaa Nooral-Laahi Fee Z'ulumaatil-Ard'i, As-Salaamu 'Alayka Yaa 'Amoodad Deen.

O the friend of God! Peace be upon you! O the proof of God! Peace be upon you! O the light of God in the darkness of the Earth! Peace be upon you! O the pillar of the religion!

السَّلاَمُ عَلَيْكَ يَا وَارِثَ آدَمَ صِفْوَةِ اللَّهِ السَّلاَمُ عَلَيْكَ يَا وَارِثَ نُوحٍ نَبِيِّ اللَّهِ‏ السَّلاَمُ عَلَيْكَ يَا وَارِثَ إِبْرَاهِيمَ خَلِيلِ اللَّهِ السَّلاَمُ عَلَيْكَ يَا وَارِثَ إِسْمَاعِيلَ ذَبِيحِ اللَّهِ‏

As-Salaamu 'Alayka Yaa Waaritha Aadama S'afwatil-Laahi, As-Salaamu 'Alayka Yaa Waaritha Nooh'in Nabiyyil-Laahi, As Salaamu 'Alayka Yaa Waaritha Ibraaheema Khaleelil-Laahi, As-Salaamu 'Alayka Yaa Waaritha Ismaa'eela Dhabeeh'il-Laah,

Peace be upon you! O the inheritor of Adam - chosen by God! Peace be upon you! O the inheritor of Noah - the Prophet of God! Peace be upon you! O the inheritor of Abraham - the friend of God! Peace be upon you! O the inheritor of Ishmael - the offering to God!

السَّلاَمُ عَلَيْكَ يَا وَارِثَ مُوسَى كَلِيمِ اللَّهِ السَّلاَمُ عَلَيْكَ يَا وَارِثَ عِيسَى رُوحِ اللَّهِ‏ السَّلاَمُ عَلَيْكَ يَا وَارِثَ مُحَمَّدٍ رَسُولِ اللَّهِ‏

As-Salaamu 'Alayka Yaa Waaritha Moosaa Kaleemil-Laahi, As Salaamu 'Alayka Yaa Waaritha Eesaa Rooh'il-Laahi, As Salaamu 'Alayka Yaa Waaritha Muh'ammadin Rasoolil-Laah.

Peace be upon you! O the inheritor of Moses - the interlocutor of God! Peace be upon you! O the inheritor of Jesus - the spirit of God! Peace be upon you! O the inheritor of Muhammad - the Prophet of God!

السَّلاَمُ عَلَيْكَ يَا وَارِثَ أَمِيرِ الْمُؤْمِنِينَ عَلِيٍّ وَلِيِّ اللَّهِ وَ وَصِيِّ رَسُولِ رَبِّ الْعَالَمِينَ‏ السَّلاَمُ عَلَيْكَ يَا وَارِثَ فَاطِمَةَ الزَّهْرَاءِ السَّلاَمُ عَلَيْكَ يَا وَارِثَ الْحَسَنِ وَ الْحُسَيْنِ سَيِّدَيْ شَبَابِ أَهْلِ الْجَنَّةِ

As-Salaamu 'Alayka Yaa Waaritha Ameeril-Mu'min eena Waliyyil-Laahi wa-Was'iyyi Rasooli 'Aalameena, As-Salaamu 'Alayka Yaa Waaritha Faat'imataz Zahraa As-Salaamu 'Alayka Yaa Waarithal-H'asani wal H'usayni Sayyiday Shabaabi Ahlil-Jannah

Peace be upon you! O the inheritor of the Commander of the Faithful - Ali the friend of God and the Testamentary Trustee of the Messenger of the Lord of the two worlds! Peace be upon you! O the inheritor of Fatimah az-Zahra37 ! Peace be upon you! O the inheritor of al-Hassan and al-Hussein - the Masters of Youth in Paradise!

السَّلاَمُ عَلَيْكَ يَا وَارِثَ عَلِيِّ بْنِ الْحُسَيْنِ زَيْنِ الْعَابِدِينَ‏ السَّلاَمُ عَلَيْكَ يَا وَارِثَ مُحَمَّدِ بْنِ عَلِيٍّ بَاقِرِ عِلْمِ الْأَوَّلِينَ وَ الْآخِرِينَ‏ السَّلاَمُ عَلَيْكَ يَا وَارِثَ جَعْفَرِ بْنِ مُحَمَّدٍ الصَّادِقِ الْبَارِّ السَّلاَمُ عَلَيْكَ يَا وَارِثَ مُوسَى بْنِ جَعْفَرٍ

As-Salaamu 'Alayka Yaa Waaritha Zaynil-Aabideena, As-Salaamu 'Alayka Yaa Waaritha Muh'ammadib-Ni Baaqiri Ilmil-Awwaleena wal Aakhireena, As-Salaamu 'Alayka Yaa Waaritha Jafarib-Ni Muh'ammadinis'-S'aadiqil-Baarri, As-Salaamu 'Alayka Yaa Waaritha Moosab-Ni Jafar.

Peace be upon you! O the inheritor of AU ibn al-Hussein - the adornment of the worshippers! Peace be upon you! O the inheritor of Muhammad ibn Ali - the dissector versed in the knowledge of those of old and those of later times! Peace be upon you! O the inheritor of Ja'far ibn Muhammad as-Sadiq -the virtuous! Peace be upon you! O the inheritor of Musa ibn Ja'far!

السَّلاَمُ عَلَيْكَ أَيُّهَا الصِّدِّيقُ الشَّهِيدُ السَّلاَمُ عَلَيْكَ أَيُّهَا الْوَصِيُّ الْبَارُّ التَّقِيُ‏

As-Salaama 'Alayka Ayyuhas'-S'iddeeqush-Shaheedu, As Salaamu 'Alayka Ayylthal-Was'iyyul-Baarrut-Taqiyyu,

Peace be upon you! O the truthful martyr! Peace be upon you! O the virtuous and pious trustee! Peace be upon you!

أَشْهَدُ أَنَّكَ قَدْ أَقَمْتَ الصَّلاَةَ وَ آتَيْتَ الزَّكَاةَ وَ أَمَرْتَ بِالْمَعْرُوفِ وَ نَهَيْتَ عَنِ الْمُنْكَرِ وَ عَبَدْتَ اللَّهَ (مُخْلِصاً) حَتَّى أَتَاكَ الْيَقِينُ‏ السَّلاَمُ عَلَيْكَ يَا أَبَا الْحَسَنِ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ‏ إنّه هُوَ الحَمیدُ المجید

Ashhadu Annaka Qad Aqamtas'-S'alaata wa-Aataytaz-Zakaata wa-Amarta Bil-Ma'roofi wa-Nahayta 'Anil-Munkari wa Abadtal-Laaha Mukhlis'an H'attaa Ataakal-Yaqeen. As Salaamu 'Alayka Yaa Abal-H'asani Wa-Rah'matul-Laahi Wa Barakaatuh, Innahoo H'ameedun Majeed.

I bear witness that it was indeed you who established prayers, paid the alms-tax, commanded to do right, admonished against doing wrong and sincerely served God until what is sure to come happened to you. O Abal Hassan (Imam Reza (MGB))! Peace be upon you! And the grace of God and His blessings be upon you, For He is indeed worthy of all praise, full of all glory!

لَعَنَ اللهُ اُمَّةً قَتَلَتکَ و لَعَنَ اللهُ اُمَّةً ظَلَمَتکَ لَعَنَ اللهُ اُمَّةً اَسَسَّت اَسَاسَ الظُلمِ و الجَورِ و البِدعَةِ عَلَیکُم اَهلَ البَیتِ

La'anal-Laahu Ummatan Qatalatka, La'anal-Laahu Ummatan Z'alamatka, La'anal-Laahu Ummatan Assasat Asaasaz'-Z'ulmi wal-Jawri wal-Bid'ati 'Alaykum Ahlal-Bayt.

May God's curse be upon the people who murdered you! May God's curse be upon the people who oppressed you! May God's curse be upon the people who established the foundations of oppression, tyranny and innovation against you-members of the Household (of the Prophet) (MGB)!”

Then you touch the tomb and say:

اللَّهُمَّ إِلَيْكَ صَمَدْتُ مِنْ أَرْضِي وَ قَطَعْتُ الْبِلاَدِ رَجَاءَ رَحْمَتِكَ‏ فَلاَ تُخَيِّبْنِي وَ لاَ تَرُدَّنِي بِغَيْرِ قَضَاءِ حَاجَتِي وَ ارْحَمْ تَقَلُّبِي عَلَى قَبْرِ ابْنِ أَخِي رَسُولِكَ صَلَوَاتُكَ عَلَيْهِ وَ آلِهِ‏

Allaahumma Ilayka S'amadtu Min Ard'ee Wa-Qat'a'tul-Bilaada Rajaa'a Rah'matika Falaa Tukhayyibnee wa-Laa Taruddanee Bi-Ghayri Qad'aa'i H'aajatee Warh'am Taqallubee 'Alaa Qabrib-Ni Akhee Rasoolika S'alawaatuka 'Alayhi wa-Aalih.

“O God! I set out towards Thee from my homeland, and passed through many towns with the hope of receiving Thy mercy. Please do not disappoint me, and do not send me back without having my needs fulfilled. Have mercy upon my turning towards the tomb of the son of Thy Messenger's brother. May Thy blessings be upon him and his Household (MGB).

بِأَبِي أَنْتَ وَ أُمِّي يَا مَوْلاَيَ أَتَيْتُكَ زَائِراً وَافِداً عَائِذاً مِمَّا جَنَيْتُ عَلَى نَفْسِي وَ احْتَطَبْتُ عَلَى ظَهْرِي‏ فَكُنْ لِي شَافِعاً إِلَى اللَّهِ يَوْمَ فَقْرِي وَ فَاقَتِي فَلَكَ عِنْدَ اللَّهِ مَقَامٌ مَحْمُودٌ وَ أَنْتَ عِنْدَهُ وَجِيهٌ‏

Bi-Abee Anta Wa-Ummee Yaa Mawlaaya Ataytuka Zaa'iran Waafidan 'Aa'idham-Mimmaa Janaytu 'Alaa Nafsee Wah'tat'abtu 'Alaa Z'ahree Fakun Lee Shaafi'an Ilal-Laahi Yawma Faqree wa-Faaqatee Falaka 'Indal-Laahi Maqaamun Mah'moodun wa-Anta 'Indahoo Wajeeh.

O my Master! May my parents be your ransom! I have come to visit you and I have arrived. I seek refuge in you from whatever crimes I have committed against myself - the burden of which I carry on my back. Then (please) intercede with God on my behalf on the Day of my poverty and destitution as you enjoy an especial praiseworthy position in the presence of God. He considers you to be an eminent man.

Then you raise your right hand up and extend your left hand towards the tomb and say:

اللَّهُمَّ إِنِّي أَتَقَرَّبُ إِلَيْكَ بِحُبِّهِمْ وَ بِوِلاَيَتِهِمْ أَتَوَلَّى آخِرَهُمْ بِمَا تَوَلَّيْتُ بِهِ أَوَّلَهُمْ وَ أَبْرَأُ مِنْ كُلِّ وَلِيجَةٍ دُونَهُمْ‏

Allaahumma Innee Ataqarrabu Ilayka Bi-H'ubbihim wa Biwilaayatihim, Atawallaa Aakhirahum Bimaa Tawallaytu Bihee Awwalahum wa-Abra'u Min Kulli Waleejatin Doonahum.

O God! I seek Thy nearness through my love and friendship for them.38 I love the last one of them as much as I love the first one, and avoid any intimate friendship with anyone but them.39

اللَّهُمَّ الْعَنِ الَّذِينَ بَدَّلُوا نِعْمَتَكَ وَ اتَّهَمُوا نَبِيَّكَ وَ جَحَدُوا بِآيَاتِكَ وَ سَخِرُوا بِإِمَامِكَ‏ وَ حَمَلُوا النَّاسَ عَلَى أَكْتَافِ آلِ مُحَمَّدٍ اللَّهُمَّ إِنِّي أَتَقَرَّبُ إِلَيْكَ بِاللَّعْنَةِ عَلَيْهِمْ وَ الْبَرَاءَةِ مِنْهُمْ فِي الدُّنْيَا وَ الْآخِرَةِ يَا رَحْمَانُ‏

Allaahummal'Anil-Ladheena Baddaloo Ni'mataka wat Tahamoo Nabiyyaka wa-Jah'adoo bi-Aayaatika wa-Sakhiroo bi Imaamika wa-H'amalun-Naasa 'Alaa Aktaafi Aali Muh'ammad. Allaahumma Innee Ataqarrabu Ilayka bil-La'nati 'Alayhim wal Baraasati Minhum Fid-Dunyaa wal-Aakhirati Yaa Rah'maan.

My God! (Please) curse those who altered Thy blessings, accused Thy Prophet, denied Thy verses, mocked Thy appointed leader,40 and placed the burden of the people upon the shoulders of the members of the Household of Muhammad (MGB). O God! I seek Thy nearness by cursing them (your enemies), and by staying away from them in this world and in the Hereafter, O the Beneficent!

Then you turn towards the position of his feet and say:

صَلَّى اللَّهُ عَلَيْكَ يَا أَبَا الْحَسَنِ صَلَّى اللَّهُ عَلَى رُوحِكَ وَ بَدَنِكَ‏ صَبَرْتَ وَ أَنْتَ الصَّادِقُ الْمُصَدَّقُ قَتَلَ اللَّهُ مَنْ قَتَلَكَ بِالْأَيْدِي وَ الْأَلْسُنِ‏

S'allal-Laahu 'Alayka Yaa Abal-H'asani, S'allal-Laahu 'Alaa Rooh'ika wa-Badanika, S'abarta wa-Antas'-S'aadiqul Mus'addaqu Qatalal-Laahu Man Qatalaka bil-Aydee wal-Alsun.

O Abal Hassan! May God's blessings be upon you! May God's blessings be upon your spirit and your body! You persevered. You were truthful and your truthfulness has been confirmed. May God curse whoever martyred you with his hands and tongue.41

Then supplicate and curse the murderer of the Commander of the Faithful (MGB) and the murderers of al-Hassan (MGB), al-Hussein (MGB) and all those who murdered the members of the Household of the God's Messenger (MGB). Then turn towards the position of his head from behind his back and offer two units of prayers. Recite the chapters “Fatihah” (No. 1) and “YaSin” (No. 36) in the first unit, and recite the chapters “Fatihah” and “Rahman” (No. 55) in the second unit. But if you have not memorized them recite the chapter “Ikhlas” (No. 112) in both units. And pray for the believing men and women, and especially pray for your parents. Also make an effort to say supplications, cry, and pray a lot for yourself, your parents and all your brethren. And stay near the position of his head as much as you wish. And you must say your prayers at the tomb.

Farewell

Then when you decide to say farewell recite:

السلام علیک یا مولای و ابن مولای و رحمه الله و برکاته، انت لنا جنة من العذاب، و هذا اوان منصرفی عنک غیر راغب و لا مستبدل بک، و لا موثر علیک، و لا زاهد فی قربک

As-Salaamu 'Alayka Yaa Mawlaaya wabna Mawlaaya Wa Rah'matul-Laahi Wa-Barakaatuh. Anta Lanaa Junnatun Minal-Adhaabi wa-Haadhaa Awaanun-S'iraafee Anka In Kunta Adhinta Lee Ghayra Raaghibin 'Anka wa-Laa Mustabdilin Bika Walaa Mu'thirin 'Alayka Walaa Zaahidin Fee Qurbik.

O Master! O the son of my Master! Peace be upon you! And may the grace of God and His blessings be upon you. You are the armour against the Punishment for us. And now it is time for me to leave you if you permit me. I am neither willing to depart from you, nor to choose anyone else and substitute him for you. And I do not abstain from being near you.

فقد جدت بنفسی للحدثان، و ترکت الاهل و الاولاد و الاوطان، فکن لی شفیعا یوم فقری و حاجتی، یوم لا یغنی حمیم و لا قریب، یوم لا یغنی عنی والد و لا ولد

Waqad Jirtu Bi-Nafsee Lil-H'adathaani wa-Taraktul-Ahla wal Awlaada wal-Awt'aana Fakun Lee Shaafi 'an Yawma H'aajatee wa-Faqree wa-Faaqatee, Yawma Laa Yughnee 'Annee H'ameemee wa-Laa Qareebee, Yawma Laa Yughnee 'Annee Waalidee walaa Waladee.

Indeed I made an effort for what came to pass. Indeed I left my family, children and hometown. Then intercede on my behalf on the Day of my need, poverty and destitution: The Day when neither my friends nor strangers can avail me anything at all. The Day when neither my father nor my mother can avail me anything at all.

اسال الله الذی قدر رحلتی الیک ان ینفس بک کربتی و الذی قدر علی فراق هذا المکان ان لا یجعله آخر العهد من رجوعی الیک

As'alul-Laahal-Ladhee Qaddara 'Alayya Rah'eelee Ilayka An Yunaffisa Bika Kurbatee, wa- As'alul-Laahal-Ladhee Qaddara 'Alayya Firaaqa Makaanika Anlaa Yaj'alahoo Aakhiral-(Ahdi Min Ziyaaratee Laka wa-Rujoo'ee Ilayka.

I ask God, who destined it for me to make pilgrimage to you, to remove my sorrow by you. And I ask God who destined it for me to depart from your place not to let this be the last time I make pilgrimage to your tomb and visit your shrine, and I ask God to return me to you.

و اسال من ابکی عینی علیک ان یجعله لی ذخرا و اسال الله الذی ارادنی مقامک و هدانی للتسلیم علیک. ان یوردنی حوضکم و یرزقنی مرافقتکم فی الجنان

Wa- As'alul-Laahal-Ladhee Araanee Makaanaka wa-Hadaanee Lit-Tasleemi 'Alayka wa-Ziyaaratee Iyyaaka An Yooridanee H'awd'akum wa-Yarzuqanee Min Muraafaqatikum fil-Jinaan.

I ask God to make me cry over you so that He may establish it as a means for me and as a savings. And I ask God to show me your place, and to guide me towards submission to you, and visit you until I come to you at your Pool. I ask God to grant me your companionship in Heaven.

السلام علیک یا صفوه الله، السلام علیک یا امیرالمومنین و وصی رسول رب العالمین، و قائد الغر المحجلین السلام علی الحسن و الحسین سیدی شباب اهل الجنه، السلام علی الائمه

As-Salaamu 'Alayka Yaa S'afwatal-Laahi, As-Salaamu 'Alaa Ameeril-Mu'mineena wa-Wasjyyi Rasooli Rabbil-Aalameena wa-Qaa'idil-Ghurril-Muh'ajjaleena, As-Salaamu 'Alal-H'asani wal-H'usayni Sayyiday Shabaabi Ahlil-Jannati, As-Salaamu Al-Amimati

O the one chosen by God! Peace be upon you. Peace be upon the Commander of the Faithful, and the Testamentary Trustee of the Messenger of the Lord of the two worlds, and the leader of the lustrous ones.(I) Peace be upon al-Hassan and al-Hussein - the Masters of Youth in Heaven. Peace be upon the Immaculate Imams...

And you call them by name one by one ...

و رحمه الله و برکاته

Wa-Rah'matul-Laahi Wa-Barakaatuh. As-Salaamu 'Alaa…..

God's Prophet (MGB) said that God the Exalted the High revealed to him on the night of his ascension three things about Ali: that he is the Master of the believers, the Leader of the pious ones, and the Leader of those with white-foreheads or “

Qa'ed al-Ghurr-HMuhajjelin ” -those who are proud of their deeds. Some have interpreted this to refer to those whose hands, feet and foreheads are white due to prolonged prostrations.

السلام علی ملائکه الله المقربین المسبحین الذین هم بامره یعملون، السلام علینا و علی عباد الله الصالحین

As-Salaamu 'Alaa Malaa'ikatil-Laahil-H'aa(a)ffeena, As-Salaamu 'Alaa Malaa'ikatil-Laahil-Muqeemeenal-Musabbih'eenal-Ladheena Hum Bi-Amrihee Ya'maloona, As-Salaamu 'Alaynaa wa-'Alaa 'Ibaadil-Laahis'-S'aalih'een.

may God bless them all and the grace of God and His blessings be upon you. Peace be upon God's angels that are encircling (the shrine)! Peace be upon God's angels that are residing and singing glory - those that act according to His orders! Peace be upon us and upon the servants of God in the ranks of the righteous.

اللهم لا تجعله آخر العهد من زیارتی ایاه، فان جعلته فاحشرنی معه و مع آبائه الطاهرین و ان ابقیتنی فارزقنی زیارته ابدا ما ابقیتنی انک علی کل شیء قدیر

Allaahumma Laa Taj'alhu Aakhiral- 'Ahdi Min Ziyaaratee Iyyaahu Fa-in Ja'altahoo Fah'shurnee Ma'ahoo wa-Ma'a Aabaa'ihil-Maad'eena wa-In Abqaytanee Yaa Rabbi Farzuqnee Ziyaaratahoo Abadan Maa Abqaytanee Innaka 'Alaa Kulli Shay 'in Qadeer.

O my God! Please do not let this be the last time I visit him (Imam Reza (MGB)). Imam Reza (MGB) deserves more than that. Then please resurrect me with him, and with my forefathers (his forefathers) - those of the past. And my Lord, if you keep me alive then please bestow upon me making his pilgrimage for as long as I exist. Verily, Thou hast power over all things.

And say:

استودعک الله و استرعیه ایاک، و اقرا علیک السلام، مومن بالله و بما دعوت الیه و دللت علیه اللهم فاکتبنا مع الشاهدین اللهم ارزقنی حبهم و مودتهم ابدا ما ابقیتنی، السلام علی ملائکه الله و زوار قبر ابن نبی الله ابدا ما بقیت، و دائما اذا فنیت، السلام علینا و علی عباد الله الصالحین

Astawdi'ukal-Laaha wa-Astar'eeka wa-Aqra'u 'Alaykas-Salaam. Aamannaa Billaahi Wabimaa Da'awta Ilayh. Allaahumma Faktubnaa Ma'ash-Shaahideen. Allaahumma Farzuqnee H'ubbahum Wamawaddatahum Abadan Maa Abqaytanee. As Salaamu 'Alaa Malaa'ikatil-Laahi Wazuwwaari Qabrika Yabna Nabiyyil-Laah. As-Salaamu 'Alayka Minnee Abadan Maa Baqeetu Wa-Daa'iman Idhaa Faneet. As-Salaamu 'Alaynaa Wa- 'Alaa 'Thaadil-Laahis'-S'aalih'een.

I entrust you with God, and I leave you with God, and I say peace be upon you. We believe in God, and in what calls to Him. O God! Please 'then write us down among those who bear witness.'42 O God! (Please) bless me with their love and cordiality for as long as I exist. O son of the Prophet! May peace be upon the angels of God, and upon the visitors to your shrine! May peace be upon me for as long as I exist, and may it last even when I perish. May peace be upon us and upon the servants of God in the ranks of the righteous.

And when you leave and are outside the dome area, do not turn your face away from it until it leaves your sight - God willing.

Pilgrimage Prayer By Imam Reza (MGB)

This pilgrimage prayer by Imam Reza (MGB) can be said when visiting any of the divine leaders (MGB): Muhammad ibn al-Hassan ibn Ahmad ibn al-Walidmay God, be pleased with him-narrated that Muhammad ibn al-Hassan al-Saffar quoted on the authority of Ali ibn His'son that Imam Reza (MGB) was asked about making pilgrimage to the shrine of his father Abil Hassan Musa (MGB). He said: “Pray in the mosques around his shrine. It suffices that in any of them you just say:

السلام علی اولیاء الله و اصفیائه، السلام علی امناء الله و احبائه، السلام علی انصار الله و خلفائه. السلام علی محال معرفه الله، السلام علی مساکن ذکر الله، السلام علی مظاهر امر الله و نهیه. السلام علی الدعاه الی الله، السلام علی المستقرین فی مرضات الله، السلام علی الممحصین فی طاعه الله، السلام علی الادلاء علی الله

As-Salaamu 'Alaa Awliyaa'il-Laahi wa-Asfiyaa'ihi, AsSalaamu 'Alaa Umanaail-Laahi wa-Ah'ibaa'ihi, As-Salaamu 'Alaa Ans'aaril-Laahi wa-Khulafaa'ihi, As-Salaamu 'Alaa Mah'aa(a)11i Ma'rifatil-Laahi, As-Salaamu 'Alaa Masaakini Dhikril-Laahi, As-Salaamu 'Alaa Muz'hiree Amril-Laahi waNahyihi, As-Salaamu 'Alad-Du'aati Ilal-Laahi, As-Salaamu 'Alal-Mustaqirreena Fee Mard'aatil-Laahi, As-Salaamu Mukhlis'eena Fee T'aa'atil-Laahi, As-Salaamu 'Alal-Adillaa'i 'Alal-Laah.

Peace be upon God's friends and chosen ones. Peace be upon God's trustees and His loved ones. Peace be upon God's helpers and His vicegerents. Peace be upon the centers of divine recognition. Peace be upon the sources of God's remembrance. Peace be upon the ones who have manifested God's decrees and what He has admonished against. Peace be upon the ones who call others towards God. Peace be upon the ones firm in the pleasure of God. Peace be upon the ones sincere in obedience to God. Peace be upon the reasons for God.

السلام علی الذین من والاهم فقد والی الله، و من عاداهم فقد عادی الله، و من عرفهم فقد عرف الله، و من جهلهم فقد جهل الله، و من اعتصم بهم فقد اعتصم بالله، و من تخلی منهم فقد تخلی من الله عز و جلّ

As-Salaamu 'Alal-Ladheena Man Waalaahum Faqad Waalal Laaha, Waman Aadaahum Faqad 'Aadal-Laaha, Waman 'Arafahum Faqad 'Arafal-Laaha, Waman Jahilahum Faqad Jahilal-Laaha, Wamani'Tas'ama Bihim Faqadi'tas'ama Billaahi, Waman Takhallaa Minhum Faqad Takhallaa Minallaahi 'Azza Wajall.

Peace be upon those whose friends are God's friends, and whose enemies are God's enemies. Peace be upon those whose recognition is the same as God's recognition, and neglecting them is the same as neglecting God. Peace be upon those whose adherence is the same as adhering to God, and those whose abandoning is the same as abandoning God.

. اشهد الله انی سلم لمن سالمکم، و حرب لمن حاربکم، مومن بسرکم و علانیتکم، مفوض فی ذلک کله الیکم، لعن الله عدو آل محمد من الجن و الانس، و ابرا الی الله منهم، و صلی الله علی محمد و آله. و هذا یجزی فی المشاهد کلها، و تکثر من الصلاه علی محمد و آله، و تسمی واحدا واحدا باسمائهم، و تبرا من اعدائهم، و تخیر بنفسک من الدعاء و للمومنین و للمومنات

Wa-Ushhidullaaha Annee Silmun Liman Saalamakum, Wa H'arbun Liman H'aarabakum, Mu'minun Bisirrikum Wa'Alaaniyatikum, Mufawwid'un Fee Dhaalika Kullihee Ilaykuin, La'anal-Laahu 'Aduwwa Aali Muh'ammadin Minal-Jinni Insi, Wa-Abra'u Ilal-Laahi Minhum, Wa-S'allal-Laahu 'Alaa Muh'ammadin Wa-Aalih.

I swear by God that I submit to whoever submits to you, and fight with whoever fights with you. I believe in what you keep as secrets and in what you make public. I totally trust you in these affairs. May God's curse be upon the enemies of Muhammad's Household, be they from the genies or from the people, be they from those of the old or those of the later times. And I acquit myself near God from them. And may God's blessings be upon Muhammad and his Household-the purified ones. This prayer is sufficient for all pilgrimages to the holy shrines. Send a lot of blessings upon Muhammad and his Household and upon the divine leaders naming them one by one. Express your disdain of their enemies. Also ask whatever you want for yourself and other believing men and women in your prayers.