Alhassanain(p) Network for Heritage and Islamic Thought

Lecture Two

In the Name of God the Compassionate, the Merciful

Praise be to God, Lord of the worlds, the Creator of all beings, and may peace be with the servant of God, His Messenger, friend, the chosen one, the trustee of His secret and the transmitter of His Message, our lord and prophet, Muhammad and his pure and infallible progeny.

“He who forsakes his home in the cause of God, finds in the earth many a refuge, wide and spacious: Should he die as a refugee from home for God and His Messenger, his reward becomes due and sure with God: And God is Oft-forgiving, Most Merciful.”(4/100).

In the last lecture we discussed immigration and jihad, which have been mentioned repeatedly in the Holy Qur’an almost together. In this lecture we aim to continue the discussion about the significance of both these tenets, not least for their influence in cultivating man’s character in his progress towards perfection and particularly in the moral domain. However, we may, as the discussion develops, discuss the social dimension of these principles.

As you may recall, we have already examined the misinterpretation of the concept of immigration and jihad and explained their true meaning and parameters. Should we aim for the spirit, [not the letter], of both the concepts in all fields, be they materialistic or moral, we should conclude that by immigration (hijra ), we mean forsaking the things that became part of man or he became attached to them.

The immigrant (muhajir ) is the person who is capable of turning his back to any practice he has become hooked on, should thesharia law make it incumbent on him to do so. By jihad, we mean struggle, strife, and exertion, be it external, i.e. against the enemies of God, or internal, man: travel or staying put? Of course, one should not infer from this question that man i.e. against one’s own tempting self.

Without immigration and jihad man’s lot would be nothing other than degradation and misery. For man to be free in the full sense of the word, he has to free himself from all the shackles of humiliation that surround him. He should not let himself be enslaved by anything he might feel very close to his heart. Otherwise, he who submits to the circumstances that may govern his living and show weakness in getting rid of them cannot be deemed free at all. Rather, he is a prisoner of that state of affairs.

Embarking on discussing the semantics of immigration, especially its core constituent, i.e. travel, we would soon find ourselves confronted by this question: Which is better for should always be on the move, i.e. without permanent abode or home. Perhaps, we should paraphrase the question thus: Is it better for man to reside in his hometown/country without ever travelling abroad, or is taking to travel beneficial to him, being a kind of immigration? From an Islamic standpoint travel, in itself, is praiseworthy.

Although Islam discouraged wandering aimlessly in the land,1 yet this does not mean that man should spend all his life in his village or town without venturing outside them, to other towns and countries. This status quo is liable to weaken one’s spirit, making it subservient to the conditions being lived.

In contrast, the person who takes to travelling, travel is bound to broaden his horizons and sharpen his wit, especially when the aim is aspiring for personal advancement, acquiring new virtues and that which is capable of contributing to perfectly shaping one’s personality. Travel has five benefits:

1. Releasing the pressure: Travel provides the tourist with an opportunity to unwind by relieving tension, grief and sorrow. As long as man stays put in the climate he has got used to, it would make him live and remember all the bad things and regrettable incidents. This is bound to put him under immense pressure. So, by venting out such pressure, the person would be able to recharge their batteries.

2. Looking for work: The smart among people is he who can win his bread by relocating. New opportunities will certainly arise where immigrants could better their lot in their host countries.

3. Pursuit of knowledge: This is yet another valuable benefit that comes with travel. Setting out in search of knowledge and scholarship beyond your hometown or country should provide you with new experiences. [When it comes to religious learning], each and every scholar [alim , pluralulema ] is unique in his own right.

No doubt, theulema in your town are great, and yet each flower has its own distinctive scent, in that thealim of a particular town could not be as knowledgeable as the one in your town. Nevertheless, he could have his own area of expertise. Should you decide to meet with him, you would find out that he has a brand of knowledge thealim of your town does not possess.

4. Attainment of moral excellence: You cannot acquire all morals depending entirely on abstract sciences and by staying in the same environment. By the same token, shorn of any foundation of knowledge, travel alone is not going to prove a panacea for claiming the high moral ground. Getting a blend of both would lead to good results. A traveler is bound to see and experience new situations he was not used to in his own hometown or homeland. The spiritual maturity gained through travel cannot be had by any other means, including reading.

There may be people who could claim that they can gain new knowledge and expertise without travelling abroad. In their judgment, reading books about the intended countries, for example, should provide them with the required information. Without a shadow of a doubt, reading is beneficial. And yet, it cannot make the same impact travel and witnessing things first hand can.

In the Holy Qur’an reference is made to “touring the land”, such as “Travel through the earth” (3/137) and “Say: travel through the earth” (6/11). Historians are unanimous in their interpretation of these holy verses, in that they suggest the familiarization with and drawing lessons from historical events. However, the Holy Qur’an does not confine achieving this objective to reading history annals. Rather, it calls on us to do that which is more tangible, i.e. to experiencefirst hand the historical relics on the ground and draw the lessons thereof. In these two lines of poetry, which are attributed to Imam Ali (a.s .), he says:

Emigrate from your native country in pursuit of loftier positions, for there are five benefits to be had from travel: Alleviating anxiety, working for a living, acquiring knowledge, attaining moral excellence and the companionship of distinguished people.

So, travel far and wide and do not be like a caged bird. Travel and let your goal be gaining knowledge about the people and the countries you are heading for. For sure, you are going to experience new sets of morals and social norms, which you may sometimes find superior than your own and which you can make use of, or at least be in a position to compare between the two and, maybe, be in a position to select the more superior.

5. The companionship of distinguished people: In travel, you may come across more illustrious people and forging relationships with such distinguished people may benefit you, not least in shaping your character through the positive influences such associations would leave.

Friendship here does not necessarily mean that of imparting knowledge by someone and receiving it by the other, i.e. teaching/learning relationship. Rather, it means good companionship and what would come out of it, i.e. gaining practical experience.

When the Imam (a.s .) establishes the aim of travel by “seeking higher status”, this should not mean that, in travel, one should restrict one’s attention to finding the best food, hotels and the like. The aim should be attaining moral excellence, learning, knowledge, human consummate conduct and intellectual maturity. So, let these be the fruits of travel and migration.

History tells us that the scholars who made journeys or immigrated to other countries, especially after they had gone through the early stages of their maturity, gained new experiences in their progress towards perfection.

Examples of such luminaries abound. Ash-Sheikh al-Baha’ie , for instance, occupies a special place among theulema . He was an encyclopedic scholar who excelled in various disciplines. Among outstanding poets, the name ofSa’adi features high. He stood out in the different departments of poetry – love, mysticism, and heroism to name but a few. The secret of his brilliance in all those poetry genres is attributed to his vast mine of education and knowledge.

Sa’adi lived some ninety years. He spent thirty years of his life in schooling, education and acquiring knowledge. The second thirty years, he spent in travel, and the third thirty years witnessed the stages of his intellectual and literary maturity, prowess, and achievements.

In his divan, or collection of poems,Bustan , he has this to say about his globetrotting and the benefits he had reaped from it, “I travelled all over the world and enjoyed the company of each person I met a number of days. I benefited something from every corner I happened to be in and garnered from every field a spike of grain.”

In his short stories,Gulstan andBustan , he said, “I was in a mosque in Baalbek, [ancient Heliopolis, village in East Lebanon], when such and such happened.” In another place, he said, “I was in Kashmir when so and so took place.” So, you may ponder the distance that separates the two places. In a third place, he said, “I was in India when thus and thus occurred.” In a fourth place, he said, “I came across a man whose behavior was such and such. We were in each other’s company on the way toHijaz [modern day Saudi Arabia].”

Most of this imagery found its way toSa’adi’s poetry. No doubt, the poet’s spirit would roam in new heights with these experiences. Indeed, this is true inSa’adi’s case, in that his travels contributed to his poetic and literary genius. This characteristic, you find inMawlawi’s poetic works. This was made possible by his wide travels that netted him diverse knowledge and experiences about other nations. Some of these were reflected in his poems, which boast some of those nations’ culture, expressions and impressions. Thanks to his travels, he learned several languages.

In contrast with this, you do not find this quality in Hafiz’s poetry. In spite of the fact that we hold him in high regard, as he was a mystic and notwithstanding his excellence in divine love poetry, so much so that, compared to him in this poetic genre,Sa’adi could not match him; his skill shined in that type of poetry. Maybe, this was because Hafiz stayed put in his hometown and never left it because he was attached to it. He even admits that attachment to his hometown, Shiraz, “Although Isfahan is the spring of life, yet Shiraz is far superior.”

In his poetry, he often sings the praise of Shiraz and the beauty of its places. Although, he lived almost the entire of his life in Shiraz, it is reported that he ventured out of it once by travelling toYezd . Yet, he was melancholic and felt homesick only to hurry back to Shiraz. He recorded his feelings in one of his poems where he expresses a wish to return to his hometown where he equates his seat there with the seat of Solomon, and expresses a wish to free himself from the prison of Alexander. Hafiz borrowed this metaphor from history. Fables have it that when he invaded Iran, Alexander, the Macedonian [Great] madeYezd a dumping ground for his prisoners, whereas, of old, Shiraz used to be described as the Seat of Power of Solomon.

This may exert some light on both the feelings of the poet vis-à-visYezd and Shiraz.2 Some of his poems bear witness to the fact that the poet’s dislike forYezd had nothing to do with its inhabitants; rather, it was to do with his affection for his hometown, Shiraz. The evidence is found in his poetry where he spoke highly ofYezd’s people and their hospitality. However, when Hafiz was offered a trip to India to stay somewhere close to the seaside, he declined it outright.

No doubt a scholar as famous as ash-Sheikh al-Baha’ie , who travelled the world over, stands head and shoulders above others who did not venture out of Najaf, [in Iraq, the well known seat ofShia Muslim learning and scholarship] all of their lives. Sheikh al-Baha’ie got in touch with the followers of different faiths and schools of thought and came to know a lot about their beliefs, cultures, and customs. There are others of ourulema (scholars), like al-Baha’ie , who came in contact with people of other faiths, persuasions, men of letters, professors, and other disciplines.

History books tell us that those who took to travel and in the process came into contact with other people of different backgrounds benefited a lot from this cross germination of experiences and ideas, so much so that it enriched their knowledge, sharpened their wit, and broadened their intellectual horizon.

In contrast, there had been greatulema , who were as erudite, genius, and loyal as the aforesaid group ofulema , if not more superior, and yet they did not avail themselves of journeying outside the boundaries of their usual domicile. It goes without saying that members of the latter group were less experienced than the former.

This should lead us to conclude that there is another meaning for immigration (hijra ) that is different from the patent one. This meaning has come out in thehadith (traditions) of the Infallibles (a.s .). It can be found in these words, “The immigrant is he who has turned his back (hajara ) to committing that which is vile”. And yet, one should not get the wrong end of the stick. That is, this interpretation does not, by any way, make the manifest meaning ofhijra redundant.

On the contrary, the second meaning corroborates the fact that, in Islam, there are two types ofhijra ( immigration), one is patent and the other latent. In other words, the Islamic immigration is not restricted to leaving behind your family and homeland for a new destination as is dictated by the interest of Islam or for the aim of freeing oneself from becoming enslaved by one’s own circumstances; should it be the latter, this could encroach on one’s sole servitude to God Almighty, and thus one must break free from the clutches of circumstance.

Thus, the second type of immigration is getting rid of the yoke of [bad] customs and traditions on which one is brought up from a tender age, so much so that they become part of their very being. Insomuch as one should not become prisoner to one’s own spiritual climate, they should not be held hostage to the surrounding spiritual climate. Consequently, freeing oneself from this form of captivity is the type of immigration that should be gleaned from the second meaning, i.e. that which has been talked about in thehadith .

Man may become used to certain norms of personal habits or conduct as a result of the influence of social custom. He may become so attached to what he acquired from society that the acquired habits become part and parcel of his personality.

Let us, for example, take smoking as a habit of a personal choice. Although the dangers of smoking to one’s health are well known, yet when some people become ill as a result and are advised by their doctor to kick the habit, they find it difficult to do so, because they got addicted on it and that giving it up would exasperate the situation. Off course, this is some sort of idle talk. Nevertheless, “The immigrant is he who has turned his back (hajara ) to committing that which is vile”. That is, a real person is he who could give up that which they got used to doing, including smoking.

The late AyatollahHujjat , May God elevate his station, could be described as a chain smoker. When he fell ill and was taken to hospital in Tehran, the doctors advised him to quit smoking because he was diagnosed with chest infection and continuing smoking would complicate matters for him. He jokingly remarked, “I need my chest for smoking. If I stop smoking what need will there be for a chest!?” He enquired, “Is it true that smoking is bad for my health?” The doctors answered him in the affirmative. He then said that he would never smoke again. Thus, in a word, he turned his back to a habit of almost a lifetime.

It has been reported that al-Ma’moun [the Abbasid Caliph] was suffering from the habit of devouring dust. Conventional remedies were doomed to failure. In a gathering, people were talking about al-Ma’moun’s habit and how he could not give it up. Among those present was a dervish who shouted that he had the remedy for al-Ma’moun’s habit. The people turned their eyes in his direction and asked him as to what could this magic potion be. He answered, “A firm will of the sort kings are capable of.” When the story of the dervish reached al-Ma’moun , he said that the man was right and took a decision to give the habit up completely and forthwith.

Therefore, it is incumbent on man not to become a hostage to any [bad] habit. It is regrettable to say that this is more widespread among women. They cling vehemently, i.e. more so than men, to social customs relating to ceremonies of marriage and memorial services. Whenever they are told off, in that it is not right, they, without any hesitation, answer that they cannot trample social norms and practices. And when they are asked about the benefit that could be reaped from those norms and practices, they say that they just cannot abandon those social customs. This simply means blind following and submission to those customs and entails a lack of willpower and sheer enslavement. Man oughtnot acquiesce to these impositions.

Sensible people should subject their behavior and the positions they take to the judgment of their intellect and common sense. It is noteworthy, at this juncture, to point out that it is not right, of some people, to dismiss outright as irrelevant all social customs and therefore the necessity to rebel against them. This is a kind of extremist view. We do not reject all social customs; rather, some of them, i.e. those which go against the sensibility of the human mind and common sense.

Islam, therefore, looks upon immigration (hijra ) as a fundamental pillar in the life of people, the objective of which is the revival and the shaping of man’s character. The other aim is to combat one of the most salient factors which could thrust man into slavery, humiliation, and submission to the environment he lives in, or materialistic or abstract things he becomes used to doing.

It is not expected of man to become a slave to the environment in which he was born and brought up. It is incumbent on him, instead, to preserve his integrity, freedom and independence. In so doing, he would ensure that he would never become a slave to immoral practices and be shackled to bad social norms. That is, “The immigrant is he who has turned his back (hajara ) to committing that which is vile”. And immigration means breaking clean with all the unsavory things that surrounds man, worldly or non-figurative. Thus, immigration is an important educational tool in molding man’s personality.

Jihad

Jihad means struggle (or battling with someone). However, the other definition of jihad is that of doing battle with one’s tempting self. In as much as man should not fall under the sway of his own environment, he should not surrender to the impediments and difficulties, found in such an environment as a matter of course, which may encounter him in his life. Man has been created with a built-in mechanism to deal with these barriers and overcome them to reach maturity and perfection.

The Holy Qur’an says:

”He who forsakes his home in the cause of God, finds in the earth many a refuge, wide and spacious...” (4:100)3

However, in the same verse, the above-quoted statement is immediately followed by this one:

”Should he die as a refugee from home for God and His Messenger, his reward becomes due and sure with God: And God is Oft-forgiving,Most Merciful.” (4:100).

The Holy Qur’an’s approach to this subject is unique, in that it talks, in verse 98 of the same Chapter, i.e. just three verses ahead of the aforesaid verse, about those who were deemed weak (mustadh’afeen ):

“When angels take the souls of those who die in sin against their souls. They say: In what (plight) were ye? They reply: Weak and oppressed were we in the earth. They say: Was not the earth of Allah spacious enough for you to move yourselves away (from evil)?” (4:97).

This discusses, in a dialogue mode, the pretexts of those who went astray of the path of right and guidance by condoning the status quo, i.e. of staying in the climate of injustice and vice.4

When the angels of death come to take their souls away, they find out that their records have turned black with the vile deeds and when they ask such people as why their balance sheets are full of debits, they reply, “Weak and oppressed were we in the earth.” That is, they were living in conditions conducive to misconduct and since they were deemed weak, they could not do anything to alleviate their situations. The angles’ reply comes in no time, “Was not the earth of Allah spacious enough for you to move yourselves away (from evil)?”

This sort of excuse given by those people may, for a good reason, be accepted from trees whose environment became polluted, so much so that their leaves withered away and eventually died, having no choice of moving away since they were deep rooted. However, this cannot be accepted from man.

Even animals do not entertain such excuses. There are great numbers of migrating animals, such as birds, that got used to moving away from their natural habitat when the weather changes. There are some species of fish which migrate twice a year pursuant to the change of climate, i.e. from summer to winter and vice versa, covering thousands of kilometers in the process. Locust is yet another example of migrating animals. So, animals refuse to get bogged down in their habitat, taking to migration instead.

Thus, it is repugnant of man to give as pretext the unbecoming surroundings to justify his staying in the mire and falling prey to the temptations and immoral practices that engulf him, blaming the sins he has committed on the environment he has become part of, rather than himself.

This goes against the divinelogic”He who forsakes his home in the cause of God, finds in the earth many a refuge, wide and spacious...” (4:100). That is, you can get to the land where you would be able to fight back (or wage jihad) against the enemies of God in the same way they fight you to deny you your beliefs and principles. You should fight back against the enemy’s beliefs and principles; in other words, you engage them in struggle (or jihad).

The other definition or interpretation for the concept of jihad is governed by the same principle of struggle. The difference being that you are battling with your tempting self, i.e. the enemy within. Some people have become compulsive liars and when you take issue with them as to why they do it, they say: Is there anyone who does not lie? No doubt, man can, sometimes, be driven to lying. Among other examples are those who you turn to and ask them to lower their gaze, i.e. not to look at that which God has ordainedharaam (unlawful). They reply in astonishment, “Can any person not do that?”

You counsel another person among the faithful to set their hearts and minds towards God in prayer, and not to be distracted by mundane issues. They reply that it is impossible. And yet, should this appeal have been far-fetched, God would have not ordained it. The problem is that some people have become used to paying lip service to some devotional acts, especially prayer, not even trying to concentrate on the job in hand, and do away with inattention, while they are in audience with their Creator. If they had tried they would have said their prayer in complete submission, humility and attention.

Provided that you remain watchful for your own self and battle with it against its temptations, you should be in control of your intellectual capacity and conscience. Imagination is a transient state of mind and thus is not capable of overcoming your intellect, if you did not want that and make it possible.

Should you be in control, you would be able to restrain your mental power and prevent it from becoming victim to lack of concentration. Why should man become a slave to others while God has created him free from any bondage to any one? God has endowed man with power, freedom and independence. Consequently, if he so desires, he would be able to set himself free from everything; rather, it is in his power to control everything. Yet, this requires genuine willpower and jihad (struggle), not least with the enemy within, i.e. one’s own self, which is inclined to beautify committing what is evil. It requires going against one’s love for comfort, good living and the enslavement to lust. He who is not prepared to engage in such a struggle is not worthy of acceptance and respect.

God has bestowed on man the gift of reason. Thus, it is incumbent on him to choose one of two paths – either battling with his tempting self, which is often inclined to lure you to do what is vile, and put it under the control of your intellect, and this is the road of perfection and advancement. The second alternative is giving up that struggle in return for leaving the tempting soul rule supreme where the result would inevitably be that you become subservient to its own whims. This is the road that leads to the lowest point of the low. If you do not keep it preoccupied, it will engage you and keep you on your toes and at its service.

What was the philosophy of Imam Ali’s (zuhd ) asceticism (or indifference to worldly things)? It revolves around activating the power of freedom man enjoys and controlling his ego. Imam Ali (a.s ) hated to be defeated in combat by external foes, such asAmr binWid andMarhab . Similarly, he hated to give in to the enemy within, i.e. his own ego and inclinations. That is, he did not want his desires to achieve a victory over him.

It is related that one day the Imam (a.s .) was going through a marketplace when he passed a butcher’s shop. The butcher said to him that he had fresh meat that day and pressed him to buy some of it. The Imam answered that he did not have money on him then. The butcher said that he would sell him the meat on credit. The Imam said, “Rather, I would say to my stomach to be patient. And if I cannot do that to my stomach, I would rather ask you to be patient until I got the money. Nevertheless, I shall say to my stomach to be patient.” Speaking of his philosophy of asceticism (zuhd ), he had this to say, “If I wanted, I would have found the way to enjoying the best produce of honey, wheat, and linen.”

Thus, Ali (a.s .) could, if he wanted, acquire the best of this world’s enjoyments, for he knew the way to them, and yet he did not want to. Why? This is his answer to this question, “How preposterous! I am not going to let my inclination win over my resoluteness.” He then turned his attention to the life of this world and addressed it, thus, “O Life of this World! Leave me alone. I have given you free rein. I have managed to extricate myself from your clutches and slip away from your snares.”5

[This is an epilogue to the lecture, i.e. going back to telling part of the story of the Karbala tragedy – the martyrdom of ImamHussain (a.s .)]:

The eleventh ofMuharrram , 61 AH. [Circa 680 CE.] was one of the worst days that the Progeny of the Prophet (a.s .) had witnessed. Examining the tragedy of Karbala from its both ends, i.e. the shining side that is full of vivid images of bravery, patience and sacrifice in the cause of God and the dark side that teems with the ugliest imagery of treachery, vileness, and crime, the implications of the dialogue between God and the angels when He was informing them of Adam’s creation, would become manifestly clear,

“Behold, thy Lord said to the angels; I will create a vicegerent on earth. They said: Wilt Thou place therein one who will make mischief therein and shed blood? Whilst we do celebrate Thy praises and glorify Thy holy (name)? He said: I know what ye know not.” (2:30).

All that which the angels saw of the nature of man and his ability to do mischief, his capacity for going astray and arrogance, was demonstrated at the battle of Karbala. And yet, alongside that evil, the epitomes of virtue and sublimity were also established. The angels did not see these luminous aspects of man, when God Almighty addressed them, thus, “I know what ye know not.”

Indeed, Karbala was a strange battleground for trials. The criminals committed the most heinous crimes. Among those was the act of violence perpetrated against children and young people, beheading them and tearing their corpses to pieces before the eyes of their mothers. Those who were massacred in this way on that day in Karbala were eight, three youth and five children. Among those eight victims was Abdullah bin al-Hussain , who was still an infant. He was martyred in front of the tent that housed the members of al-Hussain’s family.

It has been reported by the historians of wars that ImamHussain called on his sister,Zeinab and said to her, “Bring me my infant baby to bid him farewell.” As al-Hussain was taking the baby in his arms, cuddling it,Ibn Sa’ad shot him with an arrow that was embedded in his neck, slaying him.

Al-Qassim , son of Imam al-Hassan (a.s .) was another of the Karbala martyrs, whose killing, in that gruesome way, was witnessed by his mother. As forLaila , the mother of Ali al-Akbar, [the eldest son of ImamHussain (a.s .)], she was not present on that day, despite the fact that there have been reports confirming her presence.

Awn bin Abdulla binJa’far was another martyr who was killed in the same way. His mother,Zeinab , [daughter of Imam Ali (a.s .)], witnessed his killing.6 Zeinab had demonstrated a noble character and sublime upbringing, in that historians are almost unanimous in confirming that she did not mention any thing about her son, be it before or after his martyrdom, as she must have been aware of what was going to happen to her brother, ImamHussain (a.s .). So, she treated the sacrifice of her son as a small contribution towards defending her brother and the principles he stood for. This self-denial was evident when she came out of her tent in the wake of the martyrdom of her nephew, Ali al-Akbar, lamenting his death.

Another of the martyrs of Karbala was a boy, aged ten. Historiographers have it that the boy came out of his tent disorientated after the martyrdom of ImamHussain . He was distraught because the events, which were unfolding before his eyes, overwhelmed him. He was spotted by one of the enemy camp who descended upon him, beheaded him and snatched two earrings he was wearing. This happened in the presence of his mother, who went out to look for him.

Another young boy met his death that day in a shocking manner. It was Abdullah bin Imam al-Hassan (a.s .), who was around ten years old. It is said that when his father died he was either still in his mother’s womb or a suckling sibling. He was brought up by his uncle, ImamHussain (a.s .). That is why there was a strong bond between uncle and nephew.

Although ImamHussain ordered members of his family not to venture out of their tents, yet he could not bear staying put after his uncle fell to the ground having been fatally wounded in the battle. He broke free from her aunt’s hands,Zeinab , who was trying to restrain him, and ran towards his uncle, shouting, “By God! I am not going to part with my uncle.” Having reached the place where his uncle fell, he threw himself on his uncle’s chest. ImamHussain (a.s .) showed utmost forbearance and hugged the boy. In the meantime, a soldier of the enemy’s camp was about to drive his sword into the body of ImamHussain when the boy yelled at him, saying, “O son of the evil one! Are you killing my uncle?” He then raised his arm to prevent the sword blow from reaching the body of his uncle. The full force of the blow fell on his arm, severing it. The boy shouted, “O Uncle!Help!” [While still lying, suffering from his wounds], the Imam embraced his nephew tighter, saying to him, “O my nephew! Show patience for what has befallen you. God will soon unite you with your pure fathers and forefathers – The Messenger of God, Ali,Hamza ,Ja’far and al-Hassan.”

[It is customary to conclude lectures, such as this one, given to big gatherings, with the following prayer (supplication)]:

O God! Fill our hearts up with the light of faith. Fill them up withYour love and the love of your friends. O God! Increase our faith and make our hearts fast set onYour religion. O God! Grant the sick among the faithful a speedy recovery and shower our dead withYour forgiveness and mercy. O God! Accept our works and the works of those who seek, with effort and/or money, to hold commemorative assemblies for the martyrdom of ImamHussain (a.s .) and glorify Your worship and propagate His injunctions. O God! Out of Your Grace, give us of the sustenance of this world and the next. There is neither power nor refuge except with God Almighty. And may peace be with Muhammad and his Pure Progeny.

Notes

1. The type of moving around that is not commendable is that the person wanders aimlessly about just to be aloof from people, with the intention of retiring to remote areas and mountains for exclusive “worship”.

In Al-Hur al-Amili’s Wasa’il ush-Shia ,vol , 11, p. 10, it has been reported that Othman binMadh’oun approached the Prophet and expressed a wish to retire to the mountains. The Prophet said to him, “O Othman! Do not do it, the journeying of members of myummah (community) is jihad. ”

Also, in Sheikh an-Nouri’s Mustadrakul Wasa’il , vol. 2, p.245 (lithograph) it is related that a man took to a mountain to retire for worship. His family brought him to the Messenger of God (s.a.w .), [complaining of hisbehaviour ]. The Prophet discouraged him from so doing, and said, “If a believer shows resilience and perseverance in jihad for only one day, it is more meritorious for him thana forty -year worship”.

2. However, if we examine his statement from a spiritual perspective, we would find out that he was aspiring to shake off the yoke of materialism in order to roam in the noble world of spiritualism. In the metaphor, he likened the materialistic world to Alexander’s prison and the sublime spiritual life to the kingdom of Solomon.

3. “Finds in the earth many a refuge, wide and spacious” means that the earth is vast, that is, it is not confined to the vicinity where the person lives. “Muragham ”, which came in the context of the verse,

means fine dust or sand. “Dipping one’s nose in the dust or the like” is a metaphor for the voluntary practice in prayer, as an expression of humility before God.

4. The power of the expression/argument in this verse lies in the fact that itdose not only set out to demolish the reasons “those who were deemed weak in the land” had put forward for going astray, i.e. the general decadence of society, but gives the alternative – the way out – to break free from the status quo. That is, commending the act of immigration in the cause of God, in that the immigrant’s reward would come from God; it also sets out the benefits arising from taking to immigration (hijra ). That is, the immigrant would find in the land more space to observe one’s acts of worship.

5. The text is part of the letter Imam Ali (a.s .) sent to his governor ofBasrah , Othman binHanif .(Vol. 4, p. 590,Darul Andulus , Beirut, an noted by Sheikh MuhammadAbdah ). You may also look it up inNahjul Balagha , Beirut new edition, Catalogued by Dr.Subhi as-Saleh , Letter No. 45.

6. Abdullah binJa’far ,Zainab’s husband, had two sons who were martyred in the Battle of Karbala. One was Awn, who wasZainab’s son and the second was by another wife.

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.