Alhassanain(p) Network for Heritage and Islamic Thought

VISITING THE HOLY PROPHET FROM A DISTANCE

In his book of Zad al-Ma’ad, ‘Allamah al-Majlisi, within the recommended acts on the seventeenth of Rabi’ al-Awwal; the Holy Prophet’s birthday, says that Shaykh al-Mufid, Shaykh al-Shahid, and Sayyid Ibn Tawus instructed the following:

When you intend to visit the Holy Prophet (s) while you are in any place other than the holy city of al-Madinah, you may bathe yourself, stand before something like a grave, write the name of the Holy Prophet (s) on it, concentrate heartily on it, and say the following:

اَشْهَدُ اَنْ لا اِلَهَ اِلا اللّٰهُ وَحْدَهُ لا شَرِيكَ لَهُ وَ اَشْهَدُ اَنَّ مُحَمَّدا عَبْدُهُ وَ رَسُولُهُ وَ اَنَّهُ سَيِّدُ الْاَوَّلِينَ وَ الْآخِرِينَ وَ اَنَّهُ سَيِّدُ الْاَنْبِيَاءِ وَ الْمُرْسَلِينَ اللّٰهُمَّ صَلِّ عَلَيْهِ وَ عَلَى اَهْلِ بَيْتِهِ الْاَئِمَّةِ الطَّيِّبِينَ

You may then say the following:

السَّلامُ عَلَيْكَ يَا رَسُولَ اللّٰهِ السَّلامُ عَلَيْكَ يَا خَلِيلَ اللّٰهِ السَّلامُ عَلَيْكَ يَا نَبِيَّ اللّٰهِ السَّلامُ عَلَيْكَ يَا صَفِيَّ اللّٰهِ السَّلامُ عَلَيْكَ يَا رَحْمَةَ اللّٰهِ السَّلامُ عَلَيْكَ يَا خِيَرَةَ اللّٰهِ السَّلامُ عَلَيْكَ يَا حَبِيبَ اللّٰهِ السَّلامُ عَلَيْكَ يَا نَجِيبَ اللّٰهِ السَّلامُ عَلَيْكَ يَا خَاتَمَ النَّبِيِّينَ السَّلامُ عَلَيْكَ يَا سَيِّدَ الْمُرْسَلِينَ السَّلامُ عَلَيْكَ يَا قَائِما بِالْقِسْطِ السَّلامُ عَلَيْكَ يَا فَاتِحَ الْخَيْرِ السَّلامُ عَلَيْكَ يَا مَعْدِنَ الْوَحْيِ وَ التَّنْزِيلِ السَّلامُ عَلَيْكَ يَا مُبَلِّغا عَنِ اللّٰهِ السَّلامُ عَلَيْكَ اَيُّهَا السِّرَاجُ الْمُنِيرُ، السَّلامُ عَلَيْكَ يَا مُبَشِّرُ [السَّلامُ عَلَيْكَ يَا نَذِيرُ] السَّلامُ عَلَيْكَ يَا مُنْذِرُ السَّلامُ عَلَيْكَ يَا نُورَ اللّٰهِ الَّذِي يُسْتَضَاءُ بِهِ السَّلامُ عَلَيْكَ وَ عَلَى اَهْلِ بَيْتِكَ الطَّيِّبِينَ الطَّاهِرِينَ الْهَادِينَ الْمَهْدِيِّينَ السَّلامُ عَلَيْكَ وَ عَلَى جَدِّكَ عَبْدِ الْمُطَّلِبِ وَ عَلَى اَبِيكَ عَبْدِ اللّٰهِ السَّلامُ عَلَى اُمِّكَ آمِنَةَ بِنْتِ وَهْبٍ السَّلامُ عَلَى عَمِّكَ حَمْزَةَ سَيِّدِ الشُّهَدَاءِ السَّلامُ عَلَى عَمِّكَ الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ السَّلامُ عَلَى عَمِّكَ وَ كَفِيلِكَ اَبِي طَالِبٍ السَّلامُ عَلَى ابْنِ عَمِّكَ جَعْفَرٍ الطَّيَّارِ فِي جِنَانِ الْخُلْدِ السَّلامُ عَلَيْكَ يَا مُحَمَّدُ السَّلامُ عَلَيْكَ يَا اَحْمَدُ السَّلامُ عَلَيْكَ يَا حُجَّةَ اللّٰهِ عَلَى الْاَوَّلِينَ وَ الْآخِرِينَ ، وَ السَّابِقَ اِلَى طَاعَةِ رَبِّ الْعَالَمِينَ وَ الْمُهَيْمِنَ عَلَى رُسُلِهِ وَ الْخَاتِمَ لِاَنْبِيَائِهِ وَ الشَّاهِدَ عَلَى خَلْقِهِ وَ الشَّفِيعَ اِلَيْهِ وَ الْمَكِينَ لَدَيْهِ وَ الْمُطَاعَ فِي مَلَكُوتِهِ الْاَحْمَدَ مِنَ الْاَوْصَافِ الْمُحَمَّدَ لِسَائِرِ الْاَشْرَافِ الْكَرِيمَ عِنْدَ الرَّبِّ وَ الْمُكَلَّمَ مِنْ وَرَاءِ الْحُجُبِ الْفَائِزَ بِالسِّبَاقِ وَ الْفَائِتَ عَنِ اللِّحَاقِ تَسْلِيمَ عَارِفٍ بِحَقِّكَ مُعْتَرِفٍ بِالتَّقْصِيرِ فِي قِيَامِهِ بِوَاجِبِكَ غَيْرِ مُنْكِرٍ مَا انْتَهَى اِلَيْهِ مِنْ فَضْلِكَ مُوقِنٍ بِالْمَزِيدَاتِ مِنْ رَبِّكَ مُؤْمِنٍ بِالْكِتَابِ الْمُنْزَلِ عَلَيْكَ مُحَلِّلٍ حَلالَكَ مُحَرِّمٍ حَرَامَكَ اَشْهَدُ يَا رَسُولَ اللّٰهِ مَعَ كُلِّ شَاهِدٍ وَ اَتَحَمَّلُهَا عَنْ كُلِّ جَاحِدٍ اَنَّكَ قَدْ بَلَّغْتَ رِسَالاتِ رَبِّكَ، وَ نَصَحْتَ لِاُمَّتِكَ وَ جَاهَدْتَ فِي سَبِيلِ رَبِّكَ وَ صَدَعْتَ بِاَمْرِهِ وَ احْتَمَلْتَ الْاَذَى فِي جَنْبِهِ وَ دَعَوْتَ اِلَى سَبِيلِهِ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ الْجَمِيلَةِ وَ اَدَّيْتَ الْحَقَّ الَّذِي كَانَ عَلَيْكَ وَ اَنَّكَ قَدْ رَؤُفْتَ بِالْمُؤْمِنِينَ وَ غَلُظْتَ عَلَى الْكَافِرِينَ وَ عَبَدْتَ اللّٰهَ مُخْلِصا حَتَّى اَتَاكَ الْيَقِينُ فَبَلَغَ اللّٰهُ بِكَ اَشْرَفَ مَحَلِّ الْمُكَرَّمِينَ وَ اَعْلَى مَنَازِلِ الْمُقَرَّبِينَ وَ اَرْفَعَ دَرَجَاتِ الْمُرْسَلِينَ حَيْثُ لا يَلْحَقُكَ لاحِقٌ وَ لا يَفُوقُكَ فَائِقٌ وَ لا يَسْبِقُكَ سَابِقٌ وَ لا يَطْمَعُ فِي اِدْرَاكِكَ طَامِعٌ الْحَمْدُ لِلَّهِ الَّذِي اسْتَنْقَذَنَا بِكَ مِنَ الْهَلَكَةِ، وَ هَدَانَا بِكَ مِنَ الضَّلالَةِ وَ نَوَّرَنَا بِكَ مِنَ الظُّلْمَةِ فَجَزَاكَ اللّٰهُ يَا رَسُولَ اللّٰهِ مِنْ مَبْعُوثٍ اَفْضَلَ مَا جَازَى [جَزَى‏] نَبِيّا عَنْ اُمَّتِهِ وَ رَسُولا عَمَّنْ اُرْسِلَ اِلَيْهِ بِاَبِي اَنْتَ وَ اُمِّي يَا رَسُولَ اللّٰهِ زُرْتُكَ عَارِفا بِحَقِّكَ مُقِرّا بِفَضْلِكَ مُسْتَبْصِرا بِضَلالَةِ مَنْ خَالَفَكَ وَ خَالَفَ اَهْلَ بَيْتِكَ عَارِفا بِالْهُدَى الَّذِي اَنْتَ عَلَيْهِ بِاَبِي اَنْتَ وَ اُمِّي وَ نَفْسِي وَ اَهْلِي وَ مَالِي وَ وَلَدِي اَنَا اُصَلِّي عَلَيْكَ كَمَا صَلَّى اللّٰهُ عَلَيْكَ وَ صَلَّى عَلَيْكَ مَلائِكَتُهُ وَ اَنْبِيَاؤُهُ وَ رُسُلُهُ صَلاةً مُتَتَابِعَةً وَافِرَةً مُتَوَاصِلَةً لا انْقِطَاعَ لَهَا وَ لا اَمَدَ وَ لا اَجَلَ صَلَّى اللّٰهُ عَلَيْكَ وَ عَلَى اَهْلِ بَيْتِكَ الطَّيِّبِينَ الطَّاهِرِينَ كَمَا اَنْتُمْ اَهْلُهُ

You may then extend your hands (for supplicating) and say the following:

اللّٰهُمَّ اجْعَلْ جَوَامِعَ صَلَوَاتِكَ وَ نَوَامِيَ بَرَكَاتِكَ وَ فَوَاضِلَ خَيْرَاتِكَ وَ شَرَائِفَ تَحِيَّاتِكَ وَ تَسْلِيمَاتِكَ وَ كَرَامَاتِكَ وَ رَحَمَاتِكَ وَ صَلَوَاتِ مَلائِكَتِكَ الْمُقَرَّبِينَ وَ اَنْبِيَائِكَ الْمُرْسَلِينَ وَ اَئِمَّتِكَ الْمُنْتَجَبِينَ وَ عِبَادِكَ الصَّالِحِينَ وَ اَهْلِ السَّمَاوَاتِ وَ الْاَرَضِينَ وَ مَنْ سَبَّحَ لَكَ يَا رَبَّ الْعَالَمِينَ مِنَ الْاَوَّلِينَ وَ الْآخِرِينَ عَلَى مُحَمَّدٍ عَبْدِكَ وَ رَسُولِكَ وَ شَاهِدِكَ وَ نَبِيِّكَ وَ نَذِيرِكَ وَ اَمِينِكَ وَ مَكِينِكَ وَ نَجِيِّكَ وَ نَجِيبِكَ وَ حَبِيبِكَ وَ خَلِيلِكَ وَ صَفِيِّكَ وَ صَفْوَتِكَ وَ خَاصَّتِكَ وَ خَالِصَتِكَ وَ رَحْمَتِكَ وَ خَيْرِ خِيَرَتِكَ مِنْ خَلْقِكَ نَبِيِّ الرَّحْمَةِ وَ خَازِنِ الْمَغْفِرَةِ وَ قَائِدِ الْخَيْرِ وَ الْبَرَكَةِ، وَ مُنْقِذِ الْعِبَادِ مِنَ الْهَلَكَةِ بِاِذْنِكَ وَ دَاعِيهِمْ اِلَى دِينِكَ الْقَيِّمِ بِاَمْرِكَ اَوَّلِ النَّبِيِّينَ مِيثَاقا وَ آخِرِهِمْ مَبْعَثا الَّذِي غَمَسْتَهُ فِي بَحْرِ الْفَضِيلَةِ وَ الْمَنْزِلَةِ الْجَلِيلَةِ وَ الدَّرَجَةِ الرَّفِيعَةِ وَ الْمَرْتَبَةِ الْخَطِيرَةِ وَ اَوْدَعْتَهُ الْاَصْلابَ الطَّاهِرَةَ وَ نَقَلْتَهُ مِنْهَا اِلَى الْاَرْحَامِ الْمُطَهَّرَةِ لُطْفا مِنْكَ لَهُ وَ تُحَنُّنا مِنْكَ عَلَيْهِ اِذْ وَكَّلْتَ لِصَوْنِهِ وَ حِرَاسَتِهِ وَ حِفْظِهِ وَ حِيَاطَتِهِ مِنْ قُدْرَتِكَ عَيْنا عَاصِمَةً حَجَبْتَ بِهَا عَنْهُ مَدَانِسَ الْعَهْرِ وَ مَعَايِبَ السِّفَاحِ حَتَّى رَفَعْتَ بِهِ نَوَاظِرَ الْعِبَادِ وَ اَحْيَيْتَ بِهِ مَيْتَ الْبِلادِ بِاَنْ كَشَفْتَ عَنْ نُورِ وِلادَتِهِ ظُلَمَ الْاَسْتَارِ وَ اَلْبَسْتَ حَرَمَكَ بِهِ حُلَلَ الْاَنْوَارِ، اللّٰهُمَّ فَكَمَا خَصَصْتَهُ بِشَرَفِ هَذِهِ الْمَرْتَبَةِ الْكَرِيمَةِ وَ ذُخْرِ هَذِهِ الْمَنْقَبَةِ الْعَظِيمَةِ صَلِّ عَلَيْهِ كَمَا وَفَى بِعَهْدِكَ وَ بَلَّغَ رِسَالاتِكَ وَ قَاتَلَ اَهْلَ الْجُحُودِ عَلَى تَوْحِيدِكَ وَ قَطَعَ رَحِمَ الْكُفْرِ فِي اِعْزَازِ دِينِكَ وَ لَبِسَ ثَوْبَ الْبَلْوَى فِي مُجَاهَدَةِ اَعْدَائِكَ وَ اَوْجَبْتَ لَهُ بِكُلِّ اَذًى مَسَّهُ اَوْ كَيْدٍ اَحَسَّ بِهِ مِنَ الْفِئَةِ الَّتِي حَاوَلَتْ قَتْلَهُ فَضِيلَةً تَفُوقُ الْفَضَائِلَ وَ يَمْلِكُ بِهَا الْجَزِيلَ مِنْ نَوَالِكَ وَ قَدْ [فَلَقَدْ] اَسَرَّ الْحَسْرَةَ وَ اَخْفَى الزَّفْرَةَ وَ تَجَرَّعَ الْغُصَّةَ وَ لَمْ يَتَخَطَّ مَا مَثَّلَ لَهُ وَحْيُكَ [مُثِّلَ مِنْ وَحْيِكَ‏] اللّٰهُمَّ صَلِّ عَلَيْهِ وَ عَلَى اَهْلِ بَيْتِهِ صَلاةً تَرْضَاهَا لَهُمْ وَ بَلِّغْهُمْ مِنَّا تَحِيَّةً كَثِيرَةً وَ سَلاما وَ آتِنَا مِنْ لَدُنْكَ فِي [مِنْ‏] مُوَالاتِهِمْ فَضْلا وَ اِحْسَانا وَ رَحْمَةً وَ غُفْرَانا اِنَّكَ ذُو الْفَضْلِ الْعَظِيمِ.

You may then offer a four unit prayer, each two alone, and recite any Surah you want. At accomplishment, you may say the Tasbih al-Zahra’ litany and then say the following:

اللّٰهُمَّ اِنَّكَ قُلْتَ لِنَبِيِّكَ مُحَمَّدٍ صَلَّى اللّٰهُ عَلَيْهِ وَ آلِهِ وَ لَوْ اَنَّهُمْ اِذْ ظَلَمُوا اَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللّٰهَ وَ اسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللّٰهَ تَوَّابا رَحِيما وَ لَمْ اَحْضُرْ زَمَانَ رَسُولِكَ عَلَيْهِ وَ آلِهِ السَّلامُ اللّٰهُمَّ وَ قَدْ زُرْتُهُ رَاغِبا تَائِبا مِنْ سَيِّئِ عَمَلِي وَ مُسْتَغْفِرا لَكَ مِنْ ذُنُوبِي وَ مُقِرّا لَكَ بِهَا وَ اَنْتَ اَعْلَمُ بِهَا مِنِّي وَ مُتَوَجِّها اِلَيْكَ بِنَبِيِّكَ نَبِيِّ الرَّحْمَةِ صَلَوَاتُكَ عَلَيْهِ وَ آلِهِ فَاجْعَلْنِي اللّٰهُمَّ بِمُحَمَّدٍ وَ اَهْلِ بَيْتِهِ عِنْدَكَ وَجِيها فِي الدُّنْيَا وَ الْآخِرَةِ وَ مِنَ الْمُقَرَّبِينَ يَا مُحَمَّدُ يَا رَسُولَ اللّٰهِ بِاَبِي اَنْتَ وَ اُمِّي يَا نَبِيَّ اللّٰهِ يَا سَيِّدَ خَلْقِ اللّٰهِ اِنِّي اَتَوَجَّهُ بِكَ اِلَى اللّٰهِ رَبِّكَ وَ رَبِّي لِيَغْفِرَ لِي ذُنُوبِي وَ يَتَقَبَّلَ مِنِّي عَمَلِي، وَ يَقْضِيَ لِي حَوَائِجِي فَكُنْ لِي شَفِيعا عِنْدَ رَبِّكَ وَ رَبِّي فَنِعْمَ الْمَسْئُولُ الْمَوْلَى رَبِّي وَ نِعْمَ الشَّفِيعُ اَنْتَ يَا مُحَمَّدُ عَلَيْكَ وَ عَلَى اَهْلِ بَيْتِكَ السَّلامُ اللّٰهُمَّ وَ اَوْجِبْ لِي مِنْكَ الْمَغْفِرَةَ وَ الرَّحْمَةَ وَ الرِّزْقَ الْوَاسِعَ الطَّيِّبَ النَّافِعَ كَمَا اَوْجَبْتَ لِمَنْ اَتَى نَبِيَّكَ مُحَمَّدا صَلَوَاتُكَ عَلَيْهِ وَ آلِهِ وَ هُوَ حَيٌّ فَاَقَرَّ لَهُ بِذُنُوبِهِ وَ اسْتَغْفَرَ لَهُ رَسُولُكَ عَلَيْهِ وَ آلِهِ السَّلامُ فَغَفَرْتَ لَهُ بِرَحْمَتِكَ يَا اَرْحَمَ الرَّاحِمِينَ اللّٰهُمَّ وَ قَدْ اَمَّلْتُكَ وَ رَجَوْتُكَ وَ قُمْتُ بَيْنَ يَدَيْكَ وَ رَغِبْتُ اِلَيْكَ عَمَّنْ سِوَاكَ وَ قَدْ اَمَّلْتُ جَزِيلَ ثَوَابِكَ وَ اِنِّي لَمُقِرٌّ [مُقِرٌّ] غَيْرُ مُنْكِرٍ وَ تَائِبٌ اِلَيْكَ مِمَّا اقْتَرَفْتُ وَ عَائِذٌ بِكَ فِي هَذَا الْمَقَامِ مِمَّا قَدَّمْتُ مِنَ الْاَعْمَالِ الَّتِي تَقَدَّمْتَ اِلَيَّ فِيهَا، وَ نَهَيْتَنِي عَنْهَا وَ اَوْعَدْتَ عَلَيْهَا الْعِقَابَ وَ اَعُوذُ بِكَرَمِ وَجْهِكَ اَنْ تُقِيمَنِي مَقَامَ الْخِزْيِ وَ الذُّلِّ يَوْمَ تُهْتَكُ فِيهِ الْاَسْتَارُ وَ تَبْدُو فِيهِ الْاَسْرَارُ وَ الْفَضَائِحُ وَ تَرْعَدُ فِيهِ الْفَرَائِصُ يَوْمَ الْحَسْرَةِ وَ النَّدَامَةِ يَوْمَ الْآفِكَةِ يَوْمَ الْآزِفَةِ يَوْمَ التَّغَابُنِ يَوْمَ الْفَصْلِ يَوْمَ الْجَزَاءِ يَوْما كَانَ مِقْدَارُهُ خَمْسِينَ اَلْفَ سَنَةٍ يَوْمَ النَّفْخَةِ يَوْمَ تَرْجُفُ الرَّاجِفَةُ تَتْبَعُهَا الرَّادِفَةُ يَوْمَ النَّشْرِ يَوْمَ الْعَرْضِ يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ يَوْمَ يَفِرُّ الْمَرْءُ مِنْ اَخِيهِ وَ اُمِّهِ وَ اَبِيهِ وَ صَاحِبَتِهِ وَ بَنِيهِ يَوْمَ تَشَقَّقُ الْاَرْضُ وَ اَكْنَافُ السَّمَاءِ يَوْمَ تَأْتِي كُلُّ نَفْسٍ تُجَادِلُ عَنْ نَفْسِهَا يَوْمَ يُرَدُّونَ اِلَى اللّٰهِ فَيُنَبِّئُهُمْ بِمَا عَمِلُوا يَوْمَ لا يُغْنِي مَوْلًى عَنْ مَوْلًى شَيْئا وَ لا هُمْ يُنْصَرُونَ ، اِلا مَنْ رَحِمَ اللّٰهُ اِنَّهُ هُوَ الْعَزِيزُ الرَّحِيمُ يَوْمَ يُرَدُّونَ اِلَى عَالِمِ الْغَيْبِ وَ الشَّهَادَةِ يَوْمَ يُرَدُّونَ اِلَى اللّٰهِ مَوْلاهُمُ الْحَقِّ يَوْمَ يَخْرُجُونَ مِنَ الْاَجْدَاثِ سِرَاعا كَاَنَّهُمْ اِلَى نُصُبٍ يُوفِضُونَ وَ كَاَنَّهُمْ جَرَادٌ مُنْتَشِرٌ مُهْطِعِينَ اِلَى الدَّاعِ اِلَى اللّٰهِ يَوْمَ الْوَاقِعَةِ يَوْمَ تُرَجُّ الْاَرْضُ رَجّا يَوْمَ تَكُونُ السَّمَاءُ كَالْمُهْلِ وَ تَكُونُ الْجِبَالُ كَالْعِهْنِ وَ لا يُسْاَلُ حَمِيمٌ حَمِيما يَوْمَ الشَّاهِدِ وَ الْمَشْهُودِ يَوْمَ تَكُونُ الْمَلائِكَةُ صَفّا صَفّا اللّٰهُمَّ ارْحَمْ مَوْقِفِي فِي ذَلِكَ الْيَوْمِ بِمَوْقِفِي فِي هَذَا الْيَوْمِ وَ لا تُخْزِنِي فِي ذَلِكَ الْمَوْقِفِ [الْيَوْمِ‏] بِمَا جَنَيْتُ عَلَى نَفْسِي وَ اجْعَلْ يَا رَبِّ فِي ذَلِكَ الْيَوْمِ مَعَ اَوْلِيَائِكَ مُنْطَلَقِي وَ فِي زُمْرَةِ مُحَمَّدٍ وَ اَهْلِ بَيْتِهِ عَلَيْهِمُ السَّلامُ مَحْشَرِي وَ اجْعَلْ حَوْضَهُ مَوْرِدِي، وَ فِي الْغُرِّ الْكِرَامِ مَصْدَرِي وَ اَعْطِنِي كِتَابِي بِيَمِينِي حَتَّى اَفُوزَ بِحَسَنَاتِي وَ تُبَيِّضَ بِهِ وَجْهِي وَ تُيَسِّرَ بِهِ حِسَابِي وَ تُرَجِّحَ بِهِ مِيزَانِي وَ اَمْضِيَ مَعَ الْفَائِزِينَ مِنْ عِبَادِكَ الصَّالِحِينَ اِلَى رِضْوَانِكَ وَ جِنَانِكَ اِلَهَ الْعَالَمِينَ اللّٰهُمَّ اِنِّي اَعُوذُ بِكَ مِنْ اَنْ تَفْضَحَنِي فِي ذَلِكَ الْيَوْمِ بَيْنَ يَدَيِ الْخَلائِقِ بِجَرِيرَتِي اَوْ اَنْ اَلْقَى الْخِزْيَ وَ النَّدَامَةَ بِخَطِيئَتِي اَوْ اَنْ تُظْهِرَ فِيهِ سَيِّئَاتِي عَلَى حَسَنَاتِي اَوْ اَنْ تُنَوِّهَ بَيْنَ الْخَلائِقِ بِاسْمِي يَا كَرِيمُ يَا كَرِيمُ الْعَفْوَ الْعَفْوَ السَّتْرَ السَّتْرَ. اللّٰهُمَّ وَ اَعُوذُ بِكَ مِنْ اَنْ يَكُونَ فِي ذَلِكَ الْيَوْمِ فِي مَوَاقِفِ الْاَشْرَارِ مَوْقِفِي اَوْ فِي مَقَامِ الْاَشْقِيَاءِ مَقَامِي وَ اِذَا مَيَّزْتَ بَيْنَ خَلْقِكَ فَسُقْتَ كُلا بِاَعْمَالِهِمْ زُمَرا اِلَى مَنَازِلِهِمْ فَسُقْنِي بِرَحْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ وَ فِي زُمْرَةِ اَوْلِيَائِكَ الْمُتَّقِينَ اِلَى جَنَّاتِكَ يَا رَبَّ الْعَالَمِينَ.

You may then bid farewell (wada’) to the Holy Prophet (s) and say the following:

السَّلامُ عَلَيْكَ يَا رَسُولَ اللّٰهِ السَّلامُ عَلَيْكَ اَيُّهَا الْبَشِيرُ النَّذِيرُ السَّلامُ عَلَيْكَ اَيُّهَا السِّرَاجُ الْمُنِيرُ السَّلامُ عَلَيْكَ اَيُّهَا السَّفِيرُ بَيْنَ اللّٰهِ وَ بَيْنَ خَلْقِهِ اَشْهَدُ يَا رَسُولَ اللّٰهِ اَنَّكَ كُنْتَ نُورا فِي الْاَصْلابِ الشَّامِخَةِ وَ الْاَرْحَامِ الْمُطَهَّرَةِ لَمْ تُنَجِّسْكَ الْجَاهِلِيَّةُ بِاَنْجَاسِهَا وَ لَمْ تُلْبِسْكَ مِنْ مُدْلَهِمَّاتِ ثِيَابِهَا وَ اَشْهَدُ يَا رَسُولَ اللّٰهِ اَنِّي مُؤْمِنٌ بِكَ وَ بِالْاَئِمَّةِ مِنْ اَهْلِ بَيْتِكَ مُوقِنٌ بِجَمِيعِ مَا اَتَيْتَ بِهِ رَاضٍ مُؤْمِنٌ وَ اَشْهَدُ اَنَّ الْاَئِمَّةَ مِنْ اَهْلِ بَيْتِكَ اَعْلامُ الْهُدَى وَ الْعُرْوَةُ الْوُثْقَى وَ الْحُجَّةُ عَلَى اَهْلِ الدُّنْيَا اللّٰهُمَّ لا تَجْعَلْهُ آخِرَ الْعَهْدِ مِنْ زِيَارَةِ نَبِيِّكَ عَلَيْهِ وَ آلِهِ السَّلامُ، وَ اِنْ تَوَفَّيْتَنِي فَاِنِّي اَشْهَدُ فِي مَمَاتِي عَلَى مَا اَشْهَدُ عَلَيْهِ فِي حَيَاتِي اَنَّكَ اَنْتَ اللّٰهُ لا اِلَهَ اِلا اَنْتَ وَحْدَكَ لا شَرِيكَ لَكَ وَ اَنَّ مُحَمَّدا عَبْدُكَ وَ رَسُولُكَ وَ اَنَّ الْاَئِمَّةَ مِنْ اَهْلِ بَيْتِهِ اَوْلِيَاؤُكَ وَ اَنْصَارُكَ وَ حُجَجُكَ عَلَى خَلْقِكَ وَ خُلَفَاؤُكَ فِي عِبَادِكَ وَ اَعْلامُكَ فِي بِلادِكَ وَ خُزَّانُ عِلْمِكَ وَ حَفَظَةُ سِرِّكَ وَ تَرَاجِمَةُ وَحْيِكَ اللّٰهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ بَلِّغْ رُوحَ نَبِيِّكَ مُحَمَّدٍ وَ آلِهِ فِي سَاعَتِي هَذِهِ وَ فِي كُلِّ سَاعَةٍ تَحِيَّةً مِنِّي وَ سَلاما وَ السَّلامُ عَلَيْكَ يَا رَسُولَ اللّٰهِ وَ رَحْمَةُ اللّٰهِ وَ بَرَكَاتُهُ لا جَعَلَهُ اللّٰهُ آخِرَ تَسْلِيمِي عَلَيْكَ.

ZIYARAH OF HOLY PROPHET (S) AND THE HOLY INFALLIBLES ON FRIDAY FROM A DISTANCE

Shaykh al-Tusi, in Misbah al-Mutahajjid, and Sayyid Ibn Tawus, in Jamal al-Usbu’, have mentioned within the recommended acts on Fridays that it is recommended to visit the Holy Prophet (s) and the Holy Imams (‘a) on Fridays. Imam Ja’far al-Sadiq (‘a) is reported to have said that one who intends to visit the tombs of the Holy Prophet, Imam ‘Ali Amir al-Mu’minin, Lady Fatimah al-Zahra’, Imam al-Hasan, Imam al-Husayn, and the Holy Imams (‘a) while he is in a remote place may bathe himself on Friday, put on two clean garbs, go to a desert, -or go up to a housetop, according to another narration- and then offer a four unit prayer reciting any Surah he can recite. When he finishes the prayer, he may stand up, face the kiblah direction, and say the following:

السَّلامُ عَلَيْكَ اَيُّهَا النَّبِيُّ وَ رَحْمَةُ اللّٰهِ وَ بَرَكَاتُهُ السَّلامُ عَلَيْكَ اَيُّهَا النَّبِيُّ الْمُرْسَلُ وَ الْوَصِيُّ الْمُرْتَضَى وَ السَّيِّدَةُ الْكُبْرَى وَ السَّيِّدَةُ الزَّهْرَاءُ وَ السِّبْطَانِ الْمُنْتَجَبَانِ وَ الْاَوْلادُ الْاَعْلامُ وَ الْاُمَنَاءُ الْمُنْتَجَبُونَ [الْمُسْتَخْزَنُونَ‏] جِئْتُ انْقِطَاعا اِلَيْكُمْ وَ اِلَى آبَائِكُمْ وَ وَلَدِكُمُ الْخَلَفِ عَلَى بَرَكَةِ الْحَقِّ فَقَلْبِي لَكُمْ مُسَلِّمٌ وَ نُصْرَتِي لَكُمْ مُعَدَّةٌ حَتَّى يَحْكُمَ اللّٰهُ بِدِينِهِ فَمَعَكُمْ مَعَكُمْ لا مَعَ عَدُوِّكُمْ اِنِّي لَمِنَ الْقَائِلِينَ بِفَضْلِكُمْ مُقِرٌّ بِرَجْعَتِكُمْ لا اُنْكِرُ لِلَّهِ قُدْرَةً وَ لا اَزْعُمُ اِلا مَا شَاءَ اللّٰهُ سُبْحَانَ اللّٰهِ ذِي الْمُلْكِ وَ الْمَلَكُوتِ يُسَبِّحُ اللّٰهَ بِاَسْمَائِهِ جَمِيعُ خَلْقِهِ وَ السَّلامُ عَلَى اَرْوَاحِكُمْ وَ اَجْسَادِكُمْ وَ السَّلامُ عَلَيْكُمْ وَ رَحْمَةُ اللّٰهِ وَ بَرَكَاتُهُ.

MERITS OF GREETING THE HOLY PROPHET (S)

According to numerous narrations, the Holy Prophet (s) is informed about the greeting of those who greet him and the prayers of those who invoke Allah’s blessings upon him wherever they are. In this respect, a Hadith reads that an angel is commissioned to respond to everyone who says,

صلّى اللّه على محمّد و اله و سلّم

by saying, “peace be upon you, too.” That angle, then, tells the Holy Prophet (s) that so-and-so has greeted him; therefore, the Holy Prophet (s) says, “May peace be upon him, too.”

According to a considerable narration, the Holy Prophet (s) has said, “He who visits my tomb after my death will be considered to have immigrated to me in my lifetime. If you cannot visit my tomb, you can send me greetings, for they reach me.”

Too many are the other narrations that carry the same meaning.

In the previous chapter of the Ziyarahs of the Holy Infallibles (‘a) on the days of the week, I have mentioned two forms of ziyarah of the Holy Prophet. Yu may refer to them to win the rewards of reciting them.( )

It is also advisable to repeat the following words that Imam ‘Ali (‘a) mentioned in one of his sermons on Friday, as is cited in the book of al-Rawzah min al-Kafi, representing an invocation of Allah’s blessings upon the Holy Prophet (s):

اِنَّ اللّٰهَ وَ مَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا اَيُّهَا الَّذِينَ آمَنُوا صَلُّوا عَلَيْهِ وَ سَلِّمُوا تَسْلِيما اللّٰهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ بَارِكْ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ تَحَنَّنْ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ سَلِّمْ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ كَاَفْضَلِ مَا صَلَّيْتَ وَ بَارَكْتَ وَ تَرَحَّمْتَ وَ تَحَنَّنْتَ وَ سَلَّمْتَ عَلَى اِبْرَاهِيمَ وَ آلِ اِبْرَاهِيمَ اِنَّكَ حَمِيدٌ مَجِيدٌ اللّٰهُمَّ اَعْطِ مُحَمَّدا الْوَسِيلَةَ وَ الشَّرَفَ وَ الْفَضِيلَةَ وَ الْمَنْزِلَةَ الْكَرِيمَةَ اللّٰهُمَّ اجْعَلْ مُحَمَّدا وَ آلَ مُحَمَّدٍ اَعْظَمَ الْخَلائِقِ كُلِّهِمْ شَرَفا يَوْمَ الْقِيَامَةِ وَ اَقْرَبَهُمْ مِنْكَ مَقْعَدا وَ اَوْجَهَهُمْ عِنْدَكَ يَوْمَ الْقِيَامَةِ جَاها وَ اَفْضَلَهُمْ عِنْدَكَ مَنْزِلَةً وَ نَصِيبا اللّٰهُمَّ اَعْطِ مُحَمَّدا اَشْرَفَ الْمَقَامِ وَ حِبَاءَ السَّلامِ وَ شَفَاعَةَ الْاِسْلامِ اللّٰهُمَّ وَ اَلْحِقْنَا بِهِ غَيْرَ خَزَايَا وَ لا نَاكِثِينَ وَ لا نَادِمِينَ وَ لا مُبَدِّلِينَ اِلَهَ الْحَقِّ آمِينَ.

At the end of the current section of the book, another form of invoking Allah’s blessing upon the Holy Prophet and his Household will be cited.

ZIYARAH OF THE IMAMS IN AL BAQI: AL HASAN AL MUJTABA, ALI ZAYN AL ABIDIN, MUHAMMAD AL BAQIR, AND JAFAR AL SADIQ

When you intend to visit the Holy Imams in al-Baqi’ Cemetery, you may begin with the aforementioned general etiquettes (bathing oneself, being ceremonially pure, putting on clean dresses, perfuming oneself, asking for permission… etc.) and then say the following:

يَا مَوَالِيَّ يَا اَبْنَاءَ رَسُولِ اللّٰهِ عَبْدُكُمْ وَ ابْنُ اَمَتِكُمُ الذَّلِيلُ بَيْنَ اَيْدِيكُمْ وَ الْمُضْعِفُ [الْمُضْعَفُ‏] فِي عُلُوِّ قَدْرِكُمْ وَ الْمُعْتَرِفُ بِحَقِّكُمْ جَاءَكُمْ مُسْتَجِيرا بِكُمْ قَاصِدا اِلَى حَرَمِكُمْ مُتَقَرِّبا اِلَى مَقَامِكُمْ مُتَوَسِّلا اِلَى اللّٰهِ تَعَالَى بِكُمْ اَ اَدْخُلُ يَا مَوَالِيَّ اَ اَدْخُلُ يَا اَوْلِيَاءَ اللّٰهِ اَ اَدْخُلُ يَا مَلائِكَةَ اللّٰهِ الْمُحْدِقِينَ بِهَذَا الْحَرَمِ الْمُقِيمِينَ بِهَذَا الْمَشْهَدِ،

After you attain reverence, submission, and tenderheartedness, you may enter the shrine with your right foot, and say the following:

اللّٰهُ اَكْبَرُ كَبِيرا وَ الْحَمْدُ لِلَّهِ كَثِيرا وَ سُبْحَانَ اللّٰهِ بُكْرَةً وَ اَصِيلا وَ الْحَمْدُ لِلَّهِ الْفَرْدِ الصَّمَدِ الْمَاجِدِ الْاَحَدِ الْمُتَفَضِّلِ الْمَنَّانِ الْمُتَطَوِّلِ الْحَنَّانِ الَّذِي مَنَّ بِطَوْلِهِ وَ سَهَّلَ زِيَارَةَ سَادَاتِي بِاِحْسَانِهِ وَ لَمْ يَجْعَلْنِي عَنْ زِيَارَتِهِمْ مَمْنُوعا بَلْ تَطَوَّلَ وَ مَنَحَ.

You may then move toward their tombs, face them, turn the back to the kiblah direction, and say the following:

السَّلامُ عَلَيْكُمْ اَئِمَّةَ الْهُدَى السَّلامُ عَلَيْكُمْ اَهْلَ التَّقْوَى السَّلامُ عَلَيْكُمْ اَيُّهَا الْحُجَجُ عَلَى اَهْلِ الدُّنْيَا السَّلامُ عَلَيْكُمْ اَيُّهَا الْقُوَّامُ فِي الْبَرِيَّةِ بِالْقِسْطِ السَّلامُ عَلَيْكُمْ اَهْلَ الصَّفْوَةِ السَّلامُ عَلَيْكُمْ آلَ رَسُولِ اللّٰهِ السَّلامُ عَلَيْكُمْ اَهْلَ النَّجْوَى اَشْهَدُ اَنَّكُمْ قَدْ بَلَّغْتُمْ وَ نَصَحْتُمْ وَ صَبَرْتُمْ فِي ذَاتِ اللّٰهِ وَ كُذِّبْتُمْ وَ اُسِي‏ءَ اِلَيْكُمْ فَغَفَرْتُمْ وَ اَشْهَدُ اَنَّكُمُ الْاَئِمَّةُ الرَّاشِدُونَ الْمُهْتَدُونَ وَ اَنَّ طَاعَتَكُمْ مَفْرُوضَةٌ وَ اَنَّ قَوْلَكُمُ الصِّدْقُ وَ اَنَّكُمْ دَعَوْتُمْ فَلَمْ تُجَابُوا وَ اَمَرْتُمْ فَلَمْ تُطَاعُوا وَ اَنَّكُمْ دَعَائِمُ الدِّينِ وَ اَرْكَانُ الْاَرْضِ، لَمْ تَزَالُوا بِعَيْنِ اللّٰهِ يَنْسَخُكُمْ مِنْ اَصْلابِ كُلِّ مُطَهَّرٍ وَ يَنْقُلُكُمْ مِنْ اَرْحَامِ الْمُطَهَّرَاتِ لَمْ تُدَنِّسْكُمُ الْجَاهِلِيَّةُ الْجَهْلاءُ وَ لَمْ تَشْرَكْ فِيكُمْ فِتَنُ الْاَهْوَاءِ طِبْتُمْ وَ طَابَ مَنْبِتُكُمْ مَنَّ بِكُمْ عَلَيْنَا دَيَّانُ الدِّينِ فَجَعَلَكُمْ فِي بُيُوتٍ اَذِنَ اللّٰهُ اَنْ تُرْفَعَ وَ يُذْكَرَ فِيهَا اسْمُهُ وَ جَعَلَ صَلاتَنَا عَلَيْكُمْ رَحْمَةً لَنَا وَ كَفَّارَةً لِذُنُوبِنَا اِذِ اخْتَارَكُمُ اللّٰهُ لَنَا وَ طَيَّبَ خَلْقَنَا بِمَا مَنَّ عَلَيْنَا مِنْ وِلايَتِكُمْ وَ كُنَّا عِنْدَهُ مُسَمِّينَ بِعِلْمِكُمْ مُعْتَرِفِينَ بِتَصْدِيقِنَا اِيَّاكُمْ وَ هَذَا مَقَامُ مَنْ اَسْرَفَ وَ اَخْطَاَ وَ اسْتَكَانَ وَ اَقَرَّ بِمَا جَنَى وَ رَجَا بِمَقَامِهِ الْخَلاصَ وَ اَنْ يَسْتَنْقِذَهُ بِكُمْ مُسْتَنْقِذُ الْهَلْكَى مِنَ الرَّدَى فَكُونُوا لِي شُفَعَاءَ، فَقَدْ وَفَدْتُ اِلَيْكُمْ اِذْ رَغِبَ عَنْكُمْ اَهْلُ الدُّنْيَا وَ اتَّخَذُوا آيَاتِ اللّٰهِ هُزُوا وَ اسْتَكْبَرُوا عَنْهَا

You may then raise your head toward the sky and say the following:

يَا مَنْ هُوَ قَائِمٌ لا يَسْهُو وَ دَائِمٌ لا يَلْهُو وَ مُحِيطٌ بِكُلِّ شَيْ‏ءٍ لَكَ الْمَنُّ بِمَا وَفَّقْتَنِي وَ عَرَّفْتَنِي بِمَا اَقَمْتَنِي عَلَيْهِ اِذْ صَدَّ عَنْهُ عِبَادُكَ وَ جَهِلُوا مَعْرِفَتَهُ وَ اسْتَخَفُّوا بِحَقِّهِ وَ مَالُوا اِلَى سِوَاهُ فَكَانَتِ الْمِنَّةُ مِنْكَ عَلَيَّ مَعَ اَقْوَامٍ خَصَصْتَهُمْ بِمَا خَصَصْتَنِي بِهِ فَلَكَ الْحَمْدُ اِذْ كُنْتُ عِنْدَكَ فِي مَقَامِي هَذَا مَذْكُورا مَكْتُوبا فَلا تَحْرِمْنِي مَا رَجَوْتُ وَ لا تُخَيِّبْنِي فِيمَا دَعَوْتُ بِحُرْمَةِ مُحَمَّدٍ وَ آلِهِ الطَّاهِرِينَ وَ صَلَّى اللّٰهُ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ.

You may now pray Almighty Allah for anything you want.

In Tahdhib al-Ahkam, Shaykh al-Tusi says: You may then offer the Ziyarah Prayer (salat al-ziyarah) in eight units; each two units are for one of the (four) Imams.

Shaykh al-Tusi and Sayyid Ibn Tawus say that if you want to bid farewell to the four Imams, you may say the following:

السَّلامُ عَلَيْكُمْ اَئِمَّةَ الْهُدَى وَ رَحْمَةُ اللّٰهِ وَ بَرَكَاتُهُ اَسْتَوْدِعُكُمُ اللّٰهَ وَ اَقْرَاُ عَلَيْكُمُ السَّلامُ آمَنَّا بِاللّٰهِ وَ بِالرَّسُولِ وَ بِمَا جِئْتُمْ بِهِ وَ دَلَلْتُمْ عَلَيْهِ اللّٰهُمَّ فَاكْتُبْنَا مَعَ الشَّاهِدِينَ.

You may then supplicate Almighty Allah as earnestly as possible and pray Him to grant you another opportunity to visit these holy tombs.

It is worth mentioning that in Bihar al-Anwar, ‘Allamah al-Majlisi has cited another lengthy form of ziyarah of these four Imams (‘a). Rather, I will mention no more than the foresaid forms. As a matter of fact, the most favorable form of ziyarah, in the words of ‘Allamah al-Majlisi and other scholars, is the so-called al-Ziyarah al-Jami’ah (the comprehensive), which will be cited in this book.

In the first section of this book, I have cited other forms of ziyarah of Imam al-Hasan (‘a) on Mondays and the three Imams (‘a) altogether on Tuesdays. Therefore, ignore not these forms.

Although I usually mention a form of invocation of blessings along with the forms of ziyarah that are relegated to each Imam, I have not mentioned such a form for the Holy Imams (‘a) whom are buried at al-Baqi’ Cemetery. Rather, I will mention such a form at the end of this section of Ziyarahs. Therefore, refer to it there so that you will add to your good deeds and increase your rewards through invoking Almighty Allah’s blessings on these immaculate Imams (‘a).

PART OF POETRY OF SHAYKH AL AZARI (R)

In fact, my great desire to visit these holy places has prompted me, while I am deserted and depressed, to engage my mind with quoting several poetic verses, suitable for the occasion, from the famous poem of His Eminence Shaykh al-Azri - the most virtuous and the panegyrist of the Holy Prophet’s Household - may Allah be pleased with him. In this respect, it is reported that Shaykh Muhammad Hasan al-Jawahiri - the master of all jurisprudents, the seal of scholars, and the author of the famous book of Jawahir al-Kalam - used to say, “I wish that the reward of al-Azri’s famous poem would be mine and, instead, the reward of compiling my Jawahir al-Kalam would be his.”

At any rate, the following are several verses of the poem involved:

اِنَّ تِلْكَ الْقُلُوبَ اَقْلَقَهَا الْوَجْدُوَ اَدْمَى تِلْكَ الْعُيُونَ بُكَاهَا

كَانَ اَنْكَى الْخُطُوبِ لَمْ يُبْكِ مِنِّيمُقْلَةً لَكِنِ الْهَوَى اَبْكَاهَا

كُلَّ يَوْمٍ لِلْحَادِثَاتِ عَوَادٍلَيْسَ يَقْوَى رَضْوَى عَلَى مُلْتَقَاهَا

كَيْفَ يُرْجَى الْخَلاصُ مِنْهُنَّ اِلابِذِمَامٍ مِنْ سَيِّدِ الرُّسُلِ طَهَ

مَعْقِلُ الْخَائِفِينَ مِنْ كُلِّ خَوْفٍاَوْفَرُ الْعُرُبِ ذِمَّةً اَوْفَاهَا

مَصْدَرُ الْعِلْمِ لَيْسَ اِلا لَدَيْهِخَبَرُ الْكَائِنَاتِ مِنْ مُبْتَدَاهَا

فَاضَ لِلْخَلْقِ مِنْهُ عِلْمٌ وَ حِلْمٌاَخَذَتْ مِنْهُمَا الْعُقُولُ نُهَاهَا

نَوَّهَتْ بِاسْمِهِ السَّمَاوَاتُ وَ الْاَرْضُكَمَا نَوَّهَتْ بِصُبْحٍ ذَكَاهَا

وَ غَدَتْ تَنْشُرُ الْفَضَائِلَ عَنْهُكُلُّ قَوْمٍ عَلَى اخْتِلافِ لُغُاهَا

طَرِبَتْ لاسْمِهِ الثَّرَى فَاسْتَطَالَتْفَوْقَ عُلْوِيَّةِ السَّمَا سُفْلاهَا

جَازَ مِنْ جَوْهَرِ التَّقَدُّسِ ذَاتاتَاهَتِ الْاَنْبِيَاءُ فِي مَعْنَاهَا

لا تُجِلْ فِي صِفَاتِ اَحْمَدَ فِكْرافَهِيَ الصُّورَةُ الَّتِي لَنْ تَرَاهَا

اَيُّ خَلْقٍ لِلَّهِ اَعْظَمُ مِنْهُوَ هُوَ الْغَايَةُ الَّتِي اسْتَقْصَاهَا

قَلَّبَ الْخَافِقَيْنِ ظَهْرا لِبَطْنٍفَرَاَى ذَاتَ اَحْمَدَ فَاجْتَبَاهَا

لَسْتُ اَنْسَى لَهُ مَنَازِلَ قُدْسٍقَدْ بَنَاهَا التُّقَى فَاَعْلَى بِنَاهَا

وَ رِجَالا اَعِزَّةً فِي بُيُوتٍاَذِنَ اللّٰهُ اَنْ يُعَزَّ حِمَاهَا

سَادَةٌ لا تُرِيدُ اِلا رِضَى اللّٰهِكَمَا لا يُرِيدُ اِلا رِضَاهَا

خَصَّهَا مِنْ كَمَالِهِ بِالْمَعَانِيوَ بِاَعْلَى اَسْمَائِهِ سَمَّاهَا

لَمْ يَكُونُوا لِلْعَرْشِ اِلا كُنُوزاخَافِيَاتٍ سُبْحَانَ مَنْ اَبْدَاهَا

كَمْ لَهُمْ اَلْسُنٌ عَنِ اللّٰهِ تُنْبِيهِيَ اَقْلامُ حِكْمَةٍ قَدْ بَرَاهَا

وَ هُمُ الْاَعْيُنُ الصَّحِيحَاتُ تَهْدِيكُلَّ عَيْنٍ مَكْفُوفَةٍ عَيْنَاهَا

عُلَمَاءُ اَئِمَّةٌ حُكَمَاءُيَهْتَدِي النَّجْمُ بِاتِّبَاعِ هُدَاهَا

قَادَةٌ عِلْمُهُمْ وَ رَأْيُ حِجَاهُمْمَسْمَعَا كُلِّ حِكْمَةٍ مَنْظَرَاهَا

مَا اُبَالِي وَ لَوْ اُهِيلَتْ عَلَى الْاَرْضِالسَّمَاوَاتُ بَعْدَ نَيْلِ وِلاهَا

OTHER ZIYARAHS AT AL-MADINAH

Ziyarah of Ibrahim, son of the Holy Prophet (s)

As is mentioned in Misbah al-Za’ir and other books, if you intend to visit the tomb of Ibrahim, the son of the Holy Prophet (s), you may stop at his tomb and say the following words:

السَّلامُ عَلَى رَسُولِ اللّٰهِ السَّلامُ عَلَى نَبِيِّ اللّٰهِ السَّلامُ عَلَى حَبِيبِ اللّٰهِ السَّلامُ عَلَى صَفِيِّ اللّٰهِ السَّلامُ عَلَى نَجِيِّ اللّٰهِ السَّلامُ عَلَى مُحَمَّدِ بْنِ عَبْدِ اللّٰهِ سَيِّدِ الْاَنْبِيَاءِ وَ خَاتَمِ الْمُرْسَلِينَ وَ خِيَرَةِ اللّٰهِ مِنْ خَلْقِهِ فِي اَرْضِهِ وَ سَمَائِهِ السَّلامُ عَلَى جَمِيعِ اَنْبِيَائِهِ وَ رُسُلِهِ السَّلامُ عَلَى الشُّهَدَاءِ وَ السُّعَدَاءِ وَ الصَّالِحِينَ السَّلامُ عَلَيْنَا وَ عَلَى عِبَادِ اللّٰهِ الصَّالِحِينَ السَّلامُ عَلَيْكِ اَيَّتُهَا الرُّوحُ الزَّاكِيَةُ السَّلامُ عَلَيْكِ اَيَّتُهَا النَّفْسُ الشَّرِيفَةُ السَّلامُ عَلَيْكِ اَيَّتُهَا السُّلالَةُ الطَّاهِرَةُ السَّلامُ عَلَيْكِ اَيَّتُهَا النَّسَمَةُ الزَّاكِيَةُ السَّلامُ عَلَيْكَ يَا ابْنَ خَيْرِ الْوَرَى، السَّلامُ عَلَيْكَ يَا ابْنَ النَّبِيِّ الْمُجْتَبَى السَّلامُ عَلَيْكَ يَا ابْنَ الْمَبْعُوثِ اِلَى كَافَّةِ الْوَرَى السَّلامُ عَلَيْكَ يَا ابْنَ الْبَشِيرِ النَّذِيرِ السَّلامُ عَلَيْكَ يَا ابْنَ السِّرَاجِ الْمُنِيرِ السَّلامُ عَلَيْكَ يَا ابْنَ الْمُؤَيَّدِ بِالْقُرْآنِ السَّلامُ عَلَيْكَ يَا ابْنَ الْمُرْسَلِ اِلَى الْاِنْسِ وَ الْجَانِّ السَّلامُ عَلَيْكَ يَا ابْنَ صَاحِبِ الرَّايَةِ وَ الْعَلامَةِ السَّلامُ عَلَيْكَ يَا ابْنَ الشَّفِيعِ يَوْمَ الْقِيَامَةِ السَّلامُ عَلَيْكَ يَا ابْنَ مَنْ حَبَاهُ اللّٰهُ بِالْكَرَامَةِ السَّلامُ عَلَيْكَ وَ رَحْمَةُ اللّٰهِ وَ بَرَكَاتُهُ اَشْهَدُ اَنَّكَ قَدِ اخْتَارَ اللّٰهُ لَكَ دَارَ اِنْعَامِهِ قَبْلَ اَنْ يَكْتُبَ عَلَيْكَ اَحْكَامَهُ اَوْ يُكَلِّفَكَ حَلالَهُ وَ حَرَامَهُ فَنَقَلَكَ اِلَيْهِ طَيِّبا زَاكِيا مَرْضِيّا طَاهِرا مِنْ كُلِّ نَجَسٍ مُقَدَّسا مِنْ كُلِّ دَنَسٍ وَ بَوَّاَكَ جَنَّةَ الْمَأْوَى وَ رَفَعَكَ اِلَى الدَّرَجَاتِ الْعُلَى وَ صَلَّى اللّٰهُ عَلَيْكَ صَلاةً تَقَرُّ بِهَا عَيْنُ رَسُولِهِ وَ تُبَلِّغُهُ اَكْبَرَ مَأْمُولِهِ اللّٰهُمَّ اجْعَلْ اَفْضَلَ صَلَوَاتِكَ وَ اَزْكَاهَا وَ اَنْمَى بَرَكَاتِكَ وَ اَوْفَاهَا عَلَى رَسُولِكَ وَ نَبِيِّكَ، وَ خِيَرَتِكَ مِنْ خَلْقِكَ مُحَمَّدٍ خَاتَمِ النَّبِيِّينَ وَ عَلَى مَنْ نَسَلَ مِنْ اَوْلادِهِ الطَّيِّبِينَ وَ عَلَى مَنْ خَلَّفَ مِنْ عِتْرَتِهِ الطَّاهِرِينَ بِرَحْمَتِكَ يَا اَرْحَمَ الرَّاحِمِينَ اللّٰهُمَّ اِنِّي اَسْاَلُكَ بِحَقِّ مُحَمَّدٍ صَفِيِّكَ وَ اِبْرَاهِيمَ نَجْلِ نَبِيِّكَ اَنْ تَجْعَلَ سَعْيِي بِهِمْ مَشْكُورا وَ ذَنْبِي بِهِمْ مَغْفُورا وَ حَيَاتِي بِهِمْ سَعِيدَةً وَ عَاقِبَتِي بِهِمْ حَمِيدَةً وَ حَوَائِجِي بِهِمْ مَقْضِيَّةً وَ اَفْعَالِي بِهِمْ مَرْضِيَّةً وَ اُمُورِي بِهِمْ مَسْعُودَةً وَ شُئُونِي بِهِمْ مَحْمُودَةً اللّٰهُمَّ وَ اَحْسِنْ لِيَ التَّوْفِيقَ وَ نَفِّسْ عَنِّي كُلَّ هَمٍّ وَ ضِيقٍ اللّٰهُمَّ جَنِّبْنِي عِقَابَكَ وَ امْنَحْنِي ثَوَابَكَ وَ اَسْكِنِّي جِنَانَكَ وَ ارْزُقْنِي رِضْوَانَكَ وَ اَمَانَكَ وَ اَشْرِكْ لِي فِي صَالِحِ دُعَائِي وَالِدَيَّ وَ وُلْدِي وَ جَمِيعَ الْمُؤْمِنِينَ وَ الْمُؤْمِنَاتِ الْاَحْيَاءَ مِنْهُمْ وَ الْاَمْوَاتَ اِنَّكَ وَلِيُّ الْبَاقِيَاتِ الصَّالِحَاتِ آمِينَ رَبَّ الْعَالَمِينَ.

You may then provide your needs and offer a two unit prayer.

Chapter 7: Delivery

Recommended Acts

1

1. Recite Surat al-Insĥiqāq after Ŝalāt in the 9th month. When labour pains start, recite this, and if it is not possible to recite it with your tongue, recite it in your head.

2. Drink saffron syrup during labour to ease the pain (not before as it may lead to miscarriage).

3. At the time a woman thinks labour pains are going to begin, take a warm (not hot) shower.

4. At the time of labour, have pleasant smelling things around you and breath with your mouth open.

5. Do not eat large quantities of food, but eat good quality and high energy food, and stay away from foods that cause constipation.

6. Recite the recommended Du°ās for delivery.2

7. Ibn °Abbās has related that to write the names of the Aŝĥāb al-Kahf (Companions of the Cave) down and tying these names around the left thigh of a woman going through a difficult labour is recommended.3

Their names are:

    مكسلمينا مليخا مكسينا مرطوس يوانس

    اريطانس اونوس كيد سططيوس قطمير

In another tradition, it is narrated that their names are:

    مكسكمينا تمليخا رطيونس ينبونس

    سازيونس كشيططونس قطميرزبان تنور

8. Do not wear nylon, as this prevents sunrays reaching the body, and therefore a lack of Vitamin B and a more difficult delivery.

9. One of the reasons of difficult labour for many women is fear and lack of preparation. Therefore, it is recommended that you prepare in advance for labour, mentally and physically.

Reading and becoming familiar with what will occur helps tremendously in reducing fear.

10. Recommended exercises also help in reducing labour pains.4

Notes

1. Rayĥāneye Beheshtī, pg. 120-123

2. Please refer to ‘A Mother’s Prayer’ by Saleem Bhimji and Arifa Hudda

3. Tafsir Minĥāj al-®adiqīn, vol. 5, pg. 334

4. Refer to your doctor or other pregnancy manuals for more information.

Chapter 8: After Delivery

Recommended Foods

1. Fresh dates1

a. It is narrated that the Prophet (S) said: “The first thing a woman should eat after delivery should be ratb (a type of fresh date), as Allāh (SwT) told Haďrat Maryam after delivering Prophet (S) °Isā to eat ratb.2 ” When asked, ““If it is not the season for ratb?” He replied, “Then nine dates from Medina, and if these are also not available, then any nine dates. Surely Allāh (SwT) has stated: ‘I swear by My Honour and Glory, that any woman who has recently delivered and eats ratb, I will make her child patient.’”

b. It is narrated from Imām °Alī (as) that feed Birni dates (a type of date) to women after the birth of their child, so that the child becomes clever and patient.

c. Eating dates is not only beneficial for the mother but has an effect on breast milk as well, and is also beneficial when fed to children.3 For newborns, it is narrated from Imām °Alī (as) that put a little bit of date in the mouth of the child, and the Prophet (S) did the same with Imām Hasan (as) and Imām Husain (as).

2. Euphrates Water and Khakhe Shafaa4 (on the roof of the child’s mouth)

a. It has been narrated that Euphrates water and khakhe shafaa should be placed in the mouth of the child, and if Euphrates water is not available, then rain water.5 and6

b. It is narrated from Imām as-Ŝādiq (as) that khakhe shafaa should be placed in the mouth of the child, as this protects him/her from pains and tribulations.7

c. In another tradition from Imām as-Ŝādiq (as), it is narrated that he said: “There isn’t a person who drinks Euphrates water and puts it in the mouth of his child, except that he is a friend of ours, because the Euphrates is the river of a mu’min (believer).”8

3. Other

a. It is narrated from Imām as-Ŝādiq (as) that when a child is born, obtain some milk from the mother (the size of a lentil), mix it in water and put two drops in the right nostril of the baby, and then the left, and recite Adhān in his right ear and Iqāmah in his left, before they take the umbilical cord away. If this is done, fear will never reach the child and Umme Sabyān (a Jinn) will never trouble him/her.9

Recommended Acts

1. Acceptance of the child, whether boy or girl

Unfortunately, even today, many still have the stereotype that girls are undesirable and treat sons and daughters differently. Whereas, it is clear in the Qur`an that the child is a creation of Allāh (SwT)  and He grants a boy to whomsoever He pleases and a girl to whomsoever He pleases.10

It is narrated that when Imām Zain al-°Abidīn  was given glad tidings of the birth of his child, he didn’t ask whether it was a boy or a girl, but rather first asked, is his creation ok? Then, if told that the child was healthy and there was no defect in the creation, he recited:

    أَلْحَمْدُ لِلٌّهِ الَّذِي لَمْ يَخْلُقْ مِنِّي شَيْئاً مُشَوَّهاً .

“Praise Be to Allāh (SwT) who did not create from me something disfigured.”11

It is narrated from the Prophet (S): “It is prosperous for the woman that her first child be a daughter.”12

It has been narrated that daughters are goodness and blessings and sons are favours. One will be questioned about the favours given to them, whereas goodness and blessings will be increased.13

2. Recitation of Adhān and Iqāmah

The Prophet (S) stated that whomever a child is born to, should recite Adhān in the right ear and Iqāmah in the left ear, as this is a protection from the evil of Satan.14

Additionally, in another tradition it is stated that the mid-wife or someone else should be told to recite the Iqāmah in the right ear so that the Jinn will never trouble the child, nor will it become mad.15

It is also narrated that the Prophet (S) ensured that Adhān and Iqāmah were recited in the ears of Imām Hasan (as) and Imām Husain (as), as well as Surat al-Fātiĥa, Ayat al-Kursī, the end of Surat al-Hashr, Surat al-Ikĥlāŝ, Surat al-Falaq and Surat al-Nās.16

3. Clothes of the child

From traditions at the time of the birth of Imām Hasan (as) and Imām Husain (as), it is apparent that it is Makrūh to tie the child in yellow cloth just after birth; rather it is recommended to tie him/her in white cloth.17

4. Ghusl

It has been mentioned in Fiqh al-Riďā that one of the emphasized mustaĥab acts (some even call it obligatory) after the birth of a child is giving it a Ghusl. One should make a intention that I am giving this child a Ghusl for the pleasure of Allāh (SwT), and then first wash the head, then the right side, and then the left side.18

However, it should be noted that this should only be done if it is medically safe and not harmful to the baby.

5. Shaving the hair

19

This involves shaving of all the hair of the child (from in the womb) once after birth, and giving gold or silver according to the weight of the hair as ŝadaqah. The hair should then be buried in the ground. It is recommended to do this on the 7th day after birth.

The hair should completely be shaved off, leaving no forelock or ringlet. It is narrated that a boy who had a forelock was brought near the Prophet (S); the Prophet (S) did not pray for him and said that his forelock should be shaved off.

It is recommended that after the shaving of the hair, saffron should be massaged into the head. Massaging the blood of the aqīqah however, is strongly discouraged, and has been called an act of ignorance (Jāhiliat).

6. °Aqīqah

20 and21

This involves slaughtering an animal in the name of the child for his/her protection. °Aqīqah is a highly recommended sunnah for anyone who has the capability (some even call it obligatory), and it is better if performed on the 7th day after birth.22

NOTE: It is recommended that the shaving of the hair, giving of the gold/silver as ŝadaqah and °Aqīqah should be carried out in the same place and at one time, although it is sunnah that the shaving of the hair takes place first.

NOTE: It is narrated from Imām as-Ŝādiq (as) that aqīqah is not the same as sacrifice (qurbānī)

7. Circumcision of boys

23

Circumcision is obligatory on boys, and as with shaving and aqīqah, it is recommended that it be done on the 7th day after the birth of the child, although if done earlier, there is no harm.24

If not done then, it is sunnah that it be done until the bulugh of the child, after which it is obligatory on the child himself to do it. However, other ulema have stated that as the child nears puberty, it is obligatory on the guardian. Indeed, it is narrated from Imām °Alī  that a person who becomes a Muslim should be circumcised, even if he is 80 years old.

It is narrated from Imām as-Ŝādiq (as) that children should be circumcised as it makes the body cleaner, makes the meat of the body grow faster, and the earth has an aversion to the urine of an uncircumcised person.

It is narrated from the Prophet (S) that the earth becomes najis for 40 days from the urine of an uncircumcised person, and in another tradition, it is narrated that the earth groans to Allāh (SwT)  because of his urine.

It is also narrated that if you circumcise a boy, and the sheath grows again and covers the penis, circumcise him again, because the earth groans to Allāh (SwT) for 40 days because of the covering of his circumcision.

It is narrated from Imām as-Ŝādiq (as): “Somebody who has not been circumcised should not lead prayers, and his witness is not accepted, and if he dies, do not pray for him as he has left the biggest sunnah of the Prophet (S), unless he has left it for fear of death (resulting from circumcision).”

It is recommended to recite the following Du°ā at the time of circumcision25 :

    أَللٌّهُمَّ هٌذِهِ سُنَّتُكَ وَ سُنَّةُ نَبِيِّكَ (صَلَوَاتُكَ عَلَيْهِ وَ آلِهِ) وَ اتِّـبَاعٌ مِنَّا لَكَ وَ لِدِيـنِكَ بِمَشِيَّـتِكَ وَ بِإِرَادَتِكَ لِأَمْرٍ أَرَدْتَهُ وَ قَضَآءٍ حَـتَمْتَهُ وَ أَمْرٍ أَنْفَذْتَهُ فَأَذَقْتَهُ حَرَّ الْحَدِيدِ فِي خِتَانِهِ وَ حِجَامَتِهِ لِأَمْرٍ أَنْتَ أَعْرَفُ بِهِ مِنِّي. أَللٌّهُمَّ فَطَهِّرْهُ مِنَ الذُّنُوبِ وَ زِدْ فِي عُمْرِهِ وَ ادْفَعِ الآفَاتِ عَنْ بَدَنِهِ وَ الأَوْجَاعِ عَنْ جِسْمِهِ وَ زِدْهُ مِنَ الْغِنىً وَ ادْفَعْ عَنْهُ الْفَقْرَ فَإِنَّكَ تَعْلَمُ وَ إِنَّا لاَ نَعْلَمُ .

“O Allāh (SwT)! Surely (what we are performing) is in line with Your tradition and the tradition (Sunnah) of Your Prophet (S) (may Your blessings be upon him and his family) - to obey You and Your religion and to fulfill Your will, intention and to carry out the rules which You have decided to make to be followed unconditionally. You have thus given him the taste of the heat of the iron through his circumcision and cupping for a matter which You definitely know better than I do. O Allāh (SwT)! Then cleanse him of sins; increase his age; and release from his body, epidemics and pains; and increase his wealth; and save him from poverty; since surely You know better and we do not know.”

8. Walīmah

This involves feeding the believers upon the birth of the child and for the circumcision of the child (these can be combined). It is highly recommended to invite family and friends on the 7th day after the birth of the child (or near that day) to share in the auspicious occasion of the birth of the newborn.

It is narrated from the Prophet (S): “A walīmah on the first day is a duty, on the second day good, and on the third day, riyā (i.e. for the sake of other people and not for the sake of Allāh (SwT)).”26

It is Makrūh that all the invitees be rich, but a mix of rich and poor is not a problem. It is also mustaĥab that the invitees should accept the invitation to a walīmah.

9. Piercing the ears

Piercing the ears of the child is recommended.27

10. Contact of child and mother and breastfeeding28 and29

One of the best acts after birth is cleaning the child and returning him/her next to the mother’s skin and covering them with one blanket. Half an hour after birth, the child is completely aware and alert and it is the best time for him/her to become familiar with breastfeeding and the mother’s touch.

The first few day a lot of milk is not produced; however, the amount produced is enough, useful and necessary for the new-born child. It is important that as much as possible, tiredness of the mother and lack of milk are not used as reasons to bottle-feed the child as this results in delayed milk production from the mother and the child not being able to suck properly. It also increases the possibilities of infections in the child.

°Aqīqah - A Closer Look

Importance of carrying out °Aqīqah

It is narrated30 that the life of a child is bound by °Aqīqah31 , and if it is not carried out, it exposes one to tribulation and death. If delayed, it is sunnah on the father until the bulugh of the child, and after bulugh, it is sunnah on the child himself.32

It is narrated from Imām as-Ŝādiq (as) that aqīqah is necessary for any rich man, and if one is poor, he should perform aqīqah once he obtains some money, and if he does not obtain any money, then it is ok. If one has not performed aqīqah, and he carried out a sacrifice (qurbani), this will suffice.

It is narrated that somebody asked Imām as-Ŝādiq (as): “We have asked for a sheep for aqīqah but cannot get one, what do you suggest? Should we give the value of the sheep as ŝadaqah instead?” Imām replied, “No, ask until you get one as Allāh (SwT) likes the feeding of (others)...”

°Umar bin Yazīd narrates that he asked Imām as-Ŝādiq (as): “I don’t know if my father performed aqīqah for me or not.” Imām replied, “Perform it,” and so he performed aqīqah in his old age.

In another tradition it is related that somebody asked Imām as-Ŝādiq (as) that if a child dies on the 7th day, should aqīqah still be carried out? Imām replied if the child dies before Dhuhr, aqīqah is not necessary, but if the child died after zuhr, then do it.

What should be slaughtered?

It is common among the ulema that the °Aqīqah should be a sheep, a camel or a goat, and that the °Aqīqah of a boy should be a male animal and the °Aqīqah of a girl should be a female animal.

If it is a camel, it should be 5 years or older. If it is a goat, it should be 1 year or older.

If it is a sheep, it should be at least 6 months or older and it is better if the 7th month has been completed. Its testicles should not be cut and it is better if the testicles is not squashed either. Its horn should not be broken (such that it bled) and its ears should not be cut. It should not be too thin, nor blind, nor should it be so lame that walking is difficult for it.

However, it is important to note that as narrated from Imām as-Ŝādiq (as), °Aqīqah is not the same as sacrifice (qurbānī) which has stricter criteria for the type of animal that is sacrificed. Therefore, if it is not possible that the above criteria be met, any sheep is fine, although the fatter it is the better.

Du°ās at the time of °Aqīqah347

At the time of slaughtering the animal for °Aqīqah, the following supplications should be recited:

1. At the end of the supplication, one should say his name and the name of his father [for example, if the father’s name is Ťāhir and his father’s name is °Abdullah you would say, Ťāhir ibne (the son of) °Abdullah]. This supplication begins with Verses 78 and 79 of Surat al-An°ām followed by Verses 162 and 169 of Surat al-An°ām:

    يَا قَوْمِ إِنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ. إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمٌوَاتِ وَ الأَرْضَ حَنِيفاً مُسْـلِماً وَ مَا أَنَا مِنَ الْمُشْرِكِينَ. إِنَّ صَلاَتِي وَ نُسُكِي وَ مَحْيَايَ وَ مَـمَاتِي لِلٌّهِ رَبِّ الْعَالَمِـين لاَ شَـرِيكَ لَهُ وَ بِذٌلِكَ أُمِرْتُ وَ أَنَا أَوَّلُ الْمُسْلِمِـينَ. أَللٌّهُمَّ مِنْكَ وَ إِلَـيْكَ بِسْمِ اللٌّهِ وَ اللٌّهُ أَكْـبَرُ. أَللٌّهُمَّ صَلِّ عَلـى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ تَقَـبَّلْ مِنْ ... [Name of father and his father]

“O my nation! Surely I disown myself from that which you associate (with Allāh (SwT)).” “Surely I have turned my entire presence towards He who has brought forth the Heavens and the Earth, sincerely and I am not of those who set up partners (with Allāh (SwT)). Surely my ŝalāť and my sacrifice and my life and my death are all entirely for Allāh (SwT), the Lord of the All the Worlds, He has no partners and to this I have been commanded (to attest to) and I am the first of those who submit as Muslims.” “O’ Allāh (SwT)! Surely this (animal) is from You and it goes back to You in the Name of Allāh (SwT) and Allāh (SwT) is greater than any description which can be mentioned of Him. O Allāh (SwT)! Shower your prayers upon Muĥammad and the family of Muĥammad and accept this from [your name and your father’s name.]”

2. The following supplication should also be read while the animal is being slaughtered (whether the child is a boy or girl):

    بِسْمِ اللٌّهِ وَ بِاللٌّهِ وَ الْحَمْدُ لِلٌّهِ وَ اللٌّهُ أَكْبَرُ إِيْمَاناً بِاللٌّهِ وَ ثَنَاءً عَلـى رَسُولِ اللٌّهِ (صَلَّى اللٌّهُ عَلَيْهِ وَ آلِهِ وَسَلَّمَ) وَ شُكْراً لِرِزْقِ اللٌّهِ وَ عِصْمَةً بِأَمْرِ اللٌّهِ وَ مَعْرِفَةً بِفَضْلِهِ عَلَيْنَا أَهْلَ الْبَيْتِ .

“In the Name of Allāh (SwT) and in Allāh (SwT) and All Praise belongs solely to Allāh (SwT) and Allāh (SwT) is Greater than any description which can be mentioned of Him. With full faith in Allāh (SwT) and admiration upon the Messenger of Allāh (SwT) (may the blessings of Allāh (SwT) be upon him and his family) and they are thankful for the sustenance of Allāh (SwT) and the protection afforded by the command of Allāh (SwT) and complete cognizance with His bounties upon us the Ahlul Bayt.”

If the child is a boy, then the following supplication should also be said:

    أَللٌّهُمَّ أَنْتَ وَهَبْتَ لَنَا ذَكَراً وَ أَنْتَ أَعْلَمُ بِمَا وَهَبْتَ، وَ مِنْكَ مَا أَعْطَيْتَ وَ لَكَ مَا صَنَعْنَا فَتَقَبَّلْهُ مِنَّا عَلـى سُنَّتِكَ وَ سُنَّةِ رَسُولِكَ (صَلَّى اللٌّهُ عَلَيْهِ وَ آلِهِ وَسَلَّمَ) وَ أَخْسِءْ عَنَّا الشَّيْطَانِ الرَّجِيمِ، لَكَ سَفَكْتُ الدِّمَاءَ لاَ شَرِيكَ لَكَ وَ الْحَمْدُ لِلٌّهِ رَبِّ الْعَالَمِـينَ .

“O Allāh (SwT)! You have gifted us with a son and You know better what You have gifted us, and back to You is that which You have granted to us and back to You is that which we make - so then accept from it (this sacrifice) from us upon Your Tradition (Sunnah) and the Tradition (Sunnah) of Your Messenger (may the blessings of Allāh (SwT) be upon him and his family) and keep us distanced from the accursed Satan. For You the blood (of this animal) has been spilt, and You have no partners and all the Praise belongs solely to Allāh (SwT), the Lord of all the Worlds.”

3. The follow supplication should also be recited at the time of the slaughtering of the animal. When one reaches to the square brackets, you would say the name of the child and his or her father [for example, if the child’s name is Jābir and his father’s name is Kumayl, then you would say: Jābir ibne (the son of) Kumayl] and then continue on with the rest of the supplication. The first version of the supplication is for a boy, the second supplication is if the child is a girl.

    بِسْمِ اللٌّهِ وَ بِاللٌّهِ أَللٌّهُمَّ هٌذِهِ عَقِيقَةٌ عَنْ [Name of child and his father]لَحْمِهَا بِلَحْمِهِ وَ دَمِهَا بِدَمِهِ وَ عَظْمِهَا بِعَظْمِهِ. أَللٌّهُمَّ اجْعَلْهَا وِقَاءً لَهُ بِآلِ مُحَمَّدٍ صَلَّى اللٌّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ .

“In the Name of Allāh (SwT) and by Allāh (SwT), this aqīqah (slaughtering of an animal) is for [name of the child and his father’s first name]. Its flesh instead of his flesh; its blood instead of his blood; its bones instead of his bones are all offered to You. O Allāh (SwT)! accept it for that by which this child may be protected and preserved, in the name of the progeny of Muĥammad, blessings of Allāh (SwT) be upon him and his progeny.”

    بِسْمِ اللٌّهِ وَ بِاللٌّهِ أَللٌّهُمَّ هٌذِهِ عَقِيقَةٌ عَنْ [Name of child and her father]لَحْمِهَا بِلَحْمِهَا وَ دَمِهَا بِدَمِهَا وَ عَظْمِهَا بِعَظْمِهَا. أَللٌّهُمَّ اجْعَلْهَا وِقَاءً لَهَا بِآلِ مُحَمَّدٍ صَلَّى اللٌّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ

“In the Name of Allāh (SwT) and by Allāh (SwT), this aqīqah (slaughtering of an animal) is for [name of the child and her father’s first name]. Its flesh instead of her flesh; its blood instead of her blood; its bones instead of her bones are all offered to You. O Allāh (SwT)! accept it for that by which this child may be protected and preserved, in the name of the progeny of Muĥammad, blessings of Allāh (SwT) be upon him and his progeny.”

How should it be distributed?

It is recommended that the bones should not be broken; rather they should be separated at the joints. It is also better that the meat be distributed cooked (with at least salt and water) and the raw hide be given as ŝadaqah.

It is recommended that the legs and thighs of the aqīqah (this can either be counted as one third or one fourth of the sheep depending on the method of division) should be given to the mid-wife (or doctor) that helped during the delivery and the rest should be given to the people to eat as ŝadaqah. If the mid-wife or doctor is a Jew, then the value of a quarter of a sheep should be given.

If the child was born without a mid-wife or doctor, it should be given to the mother who can give it to whomever she wants; she should give it to at least ten Muslims, and if she can give it to more, it is better. It is not necessary that the meat should only be given to the poor; however, it is better that it is given to the pious and the poor.

It is recommended that the father and mother (and those who are dependant on them, such as parents and children) do not eat from the cooked meat of the °Aqīqah, and this has been emphasized especially for the mother.

Recommended Method of congratulating one on the Birth of a Child

It is narrated from Imām as-Ŝādiq (as) that he congratulated someone for the child that God had blessed him with in the following manner (there have been many similar narrations from Imām Hasan (as) also)33 :

    رَزَقَكَ اللٌّهُ شُكْرَ الْوَاهِبِ وَ بَارَكَ لَكَ فِي الْمَوْهُوبِ وَ بَلَغَ أَشُدَّهُ وَ رَزَقَكَ اللٌّهُ بِرَّهُ .

“May Allāh (SwT) bless you, and bless that which He has granted you, and make him reach physical maturity, and (May) Allāh (SwT) bless you with his righteousness.”34

Naming the Child

Importance of naming the child

It is narrated35 from Imām al-Kādhim (as) that the first good a father can do for his child is to give him a good name.

It is the right of the child that his parents give him a good name and treat him well.36 In another tradition it is narrated that among the rights of a child are a good name, teaching him to write and marrying him off when he reaches the age of bulugh.37

When to name the child

It is narrated from Imām °Alī (as): “A child should be named while in the stomach, and if not named and is miscarried, on the Day of Judgement it will ask its father, “Why did you not name me?” The Prophet (S) named Muĥsin, the son of Haďrat Fāťima while in the stomach, and Muĥsin is that child that after the Prophet (S) passed away, he was still in the stomach when °Umar made him a martyr.”

It is narrated from the Imāms (as) that: “A son is not born to us, the Ahlul Bayt, except that he is named Muĥammad for 7 days, and then if desired, it can be changed or removed.”38

It has been mentioned in Fiqh al-Riďā that fix the name (i.e. announce the name to others) on the 7th day.

Recommended names

Naming the children after the Ahlul Bayt (as) is an open declaration of love and friendship towards them, and religion is nothing but love and friendship of the Ahlul Bayt (as), as Allāh (SwT) states in the Noble Qur`an, in Surat Āli-’ Imrān, Verse 31:

      إِنْ كُنْـتُمْ تُحِبُّونَ اللٌّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللٌّهُ ...

“If you love Allāh (SwT), then follow me (the Prophet (S)); Allāh (SwT) will love you…”

It is narrated from Imām al-Bāqir (as) that the most suitable names for a child are those that denotes servitude to Allāh (SwT), like °Abdullāh (servant of Allāh (SwT)), and the best names for a child are those of the Prophets.

The Prophet (S) said that whoever has four children and has not named any of them after me, has oppressed me.39

It is narrated from the Prophet (S): “In a house where the names of some of the individuals are of Prophet (S)s, the blessings of that house will never disappear.”40

In another tradition, it has been narrated from Imām al-Kādhim (as) that poverty and indigence will never enter the house in which the name Muĥammad, or Aĥmad, or °Alī, or °asan, or Husain, or Ja°far, or Ťālib, or °Abdullāh, or Fāťima is present.41

It is narrated from Imām Husain (as): “If I had a hundred children, I would have liked to name all of them °Alī.”42

It is narrated that a person came to the Prophet (S) and asked, “A son has come to us, what should I name him?” The Prophet (S) replied, “Name him the best of names with me, and that is Hamza.”

It is narrated from Jābir who said: I went with Imām al-Bāqir (as) to someone’s house and a child came out. Imām asked him, “What is your name?” He replied, “Muĥammad.”

Imām asked him, “What is your title (kunyah)?” He replied, “Abu °Alī.” Imām said, “You have taken yourself out of Satan’s stronghold. Surely, every time Satan hears someone being called, Ya Muĥammad! Ya °Alī! he withers away and when he hears someone being called by the name of our enemies, he becomes happy and takes pride in that.”

In another tradition it is narrated that someone came to Imām as-Ŝādiq (as) and said that Allāh (SwT) had given him a boy. Imām congratulated him, and asked, “What have you named him?” He replied, “Muĥammad.” Imām turned his head down towards the floor and kept repeating the name Muĥammad until his face almost touched the ground.

Then he said, “My life, my children, my wives, my father, my mother and all of the people of this earth be sacrificed for the Prophet (S). Because you have given him such a blessed name, do not abuse him and do not hit him and do not make bad reach him. And know this that there is not a house in which the name of Muhammed is present, but that everyday, that house is made Noble and pure.”

In another tradition it is narrated that one should respect a daughter whose name is Fāťima and not abuse her and never hit her.43

The titles of Haďrat Fāťima (sa) can also be used for names of daughters:

Mubāraka: The one who is blessed.

Ťāhira: The one who is pure.

Zakiyya: The one who is wise.

Rāďiya: The one who is content.

Marďiyya: The one whom Allāh (SwT) is pleased with.

Ŝiddīqa: The one who is truthful.

Muĥaddathah: The one that angels talk to.

Muĥaddithah: The one that narrates traditions.

Zahra: The luminous one.

Names not recommended

In several traditions it has been narrated that the Prophet (S) has forbidden naming a child with the following names: Hākim, Hakim, Khālid and Mālik. And he has said that the worst names with Allāh (SwT) are Hārith, Mālik and Khālid. And when the name is Muĥammad, he has forbidden 4 titles (kunyah): Abu °Isā, Abul Hakim, Abu Mālik and Abul Qāsim, as both the name and title are not agreeable to the Prophet (S).

In tradition, it has been narrated that one should not name the child Yāsīn, as that is specific to the Prophet (S).

Notes

1. °alliyatul Muttaqīn, pg. 125-127

2. Sūrat Mariam (19), Verse 25

3. Isrār khūrākīhā, pg. 96

4. The Noble earth of Kerbala, Iraq

5. This is only recommended in areas where one is sure the rain water is not polluted.

6. al-Kāfī, vol. 6, pg. 24, no. 4

7. °alliyatul Muttaqīn, pg. 145-146

8. Biĥār al-Anwār, vol. 104, pg. 114, no. 33

9. °alliyatul Muttaqīn, pg. 126

10. Sūrat al-Shura (42), Verse 49: “He gives females to whomeve He wishes, and gives males to whomever He wishes.”

11. al-Kāfī, vol. 6, pg. 21

12. Biĥār al-Anwār, vol. 104, pg. 98, no. 64

13. al-Kāfī, vol. 6, pg. 6, no. 8

14. Ibid., vol. 6, pg. 24, no. 6

15. °alliyatul Muttaqīn, pg. 126

16. Biĥār al-Anwār, vol. 104, pg. 126, no. 86

17. °alliyatul Muttaqīn, pg. 146

18. Ibid., pg. 130

19. Ibid., pg. 132

20. Ibid., pg. 130-133

21. ~Aqīqah will be covered in more detail under ~Aqīqah: A Closer Look in this chapter.

22. Mustadrak al-Wasāil, vol. 15, pg. 145, no. 17807

23. °alliyatul Muttaqīn, pg. 1343-135

24. Ibid., pg. 134

25. A Mother’s Prayer

26. Wasāil ash-Shī~a, vol. 16, pg. 455

27. Ibid., pg. 134

28. Rayhāney-e Beheshtī, pg. 167

29. This is covered in more depth in Chapter 9: Breastfeeding.

30. °alliyatul Muttaqīn, pg. 130-133

31. al-Kāfī, vol. 6, pg. 25, no. 3

32. °alliyatul Muttaqīn, pg. 150

33. °alliyatul Muttaqīn, pg. 127

34. al-Kāfī, vol. 6, pg. 17

35. °alliyatul Muttaqīn, pg. 128-130

36. Mustadrak al-Wasāil, vol. 15, pg. 128, no. 17748

37. Ibid., vol. 15, pg. 166, no. 17876

38. al-Kāfī, vol. 6, pg. 18, no. 4

39. Tahdhib al-Balāgha, vol. 7, pg. 438, no. 11

40. Mustadrak al-Wasāil, vol. 15, pg. 129, no. 17751

41. al-Kāfī, vol. 6, pg. 19, no. 8

42. al-Kāfī, vol. 6, pg. 19, no. 7

43. al-Kāfī, vol. 6

Chapter 7: Delivery

Recommended Acts

1

1. Recite Surat al-Insĥiqāq after Ŝalāt in the 9th month. When labour pains start, recite this, and if it is not possible to recite it with your tongue, recite it in your head.

2. Drink saffron syrup during labour to ease the pain (not before as it may lead to miscarriage).

3. At the time a woman thinks labour pains are going to begin, take a warm (not hot) shower.

4. At the time of labour, have pleasant smelling things around you and breath with your mouth open.

5. Do not eat large quantities of food, but eat good quality and high energy food, and stay away from foods that cause constipation.

6. Recite the recommended Du°ās for delivery.2

7. Ibn °Abbās has related that to write the names of the Aŝĥāb al-Kahf (Companions of the Cave) down and tying these names around the left thigh of a woman going through a difficult labour is recommended.3

Their names are:

    مكسلمينا مليخا مكسينا مرطوس يوانس

    اريطانس اونوس كيد سططيوس قطمير

In another tradition, it is narrated that their names are:

    مكسكمينا تمليخا رطيونس ينبونس

    سازيونس كشيططونس قطميرزبان تنور

8. Do not wear nylon, as this prevents sunrays reaching the body, and therefore a lack of Vitamin B and a more difficult delivery.

9. One of the reasons of difficult labour for many women is fear and lack of preparation. Therefore, it is recommended that you prepare in advance for labour, mentally and physically.

Reading and becoming familiar with what will occur helps tremendously in reducing fear.

10. Recommended exercises also help in reducing labour pains.4

Notes

1. Rayĥāneye Beheshtī, pg. 120-123

2. Please refer to ‘A Mother’s Prayer’ by Saleem Bhimji and Arifa Hudda

3. Tafsir Minĥāj al-®adiqīn, vol. 5, pg. 334

4. Refer to your doctor or other pregnancy manuals for more information.

Chapter 8: After Delivery

Recommended Foods

1. Fresh dates1

a. It is narrated that the Prophet (S) said: “The first thing a woman should eat after delivery should be ratb (a type of fresh date), as Allāh (SwT) told Haďrat Maryam after delivering Prophet (S) °Isā to eat ratb.2 ” When asked, ““If it is not the season for ratb?” He replied, “Then nine dates from Medina, and if these are also not available, then any nine dates. Surely Allāh (SwT) has stated: ‘I swear by My Honour and Glory, that any woman who has recently delivered and eats ratb, I will make her child patient.’”

b. It is narrated from Imām °Alī (as) that feed Birni dates (a type of date) to women after the birth of their child, so that the child becomes clever and patient.

c. Eating dates is not only beneficial for the mother but has an effect on breast milk as well, and is also beneficial when fed to children.3 For newborns, it is narrated from Imām °Alī (as) that put a little bit of date in the mouth of the child, and the Prophet (S) did the same with Imām Hasan (as) and Imām Husain (as).

2. Euphrates Water and Khakhe Shafaa4 (on the roof of the child’s mouth)

a. It has been narrated that Euphrates water and khakhe shafaa should be placed in the mouth of the child, and if Euphrates water is not available, then rain water.5 and6

b. It is narrated from Imām as-Ŝādiq (as) that khakhe shafaa should be placed in the mouth of the child, as this protects him/her from pains and tribulations.7

c. In another tradition from Imām as-Ŝādiq (as), it is narrated that he said: “There isn’t a person who drinks Euphrates water and puts it in the mouth of his child, except that he is a friend of ours, because the Euphrates is the river of a mu’min (believer).”8

3. Other

a. It is narrated from Imām as-Ŝādiq (as) that when a child is born, obtain some milk from the mother (the size of a lentil), mix it in water and put two drops in the right nostril of the baby, and then the left, and recite Adhān in his right ear and Iqāmah in his left, before they take the umbilical cord away. If this is done, fear will never reach the child and Umme Sabyān (a Jinn) will never trouble him/her.9

Recommended Acts

1. Acceptance of the child, whether boy or girl

Unfortunately, even today, many still have the stereotype that girls are undesirable and treat sons and daughters differently. Whereas, it is clear in the Qur`an that the child is a creation of Allāh (SwT)  and He grants a boy to whomsoever He pleases and a girl to whomsoever He pleases.10

It is narrated that when Imām Zain al-°Abidīn  was given glad tidings of the birth of his child, he didn’t ask whether it was a boy or a girl, but rather first asked, is his creation ok? Then, if told that the child was healthy and there was no defect in the creation, he recited:

    أَلْحَمْدُ لِلٌّهِ الَّذِي لَمْ يَخْلُقْ مِنِّي شَيْئاً مُشَوَّهاً .

“Praise Be to Allāh (SwT) who did not create from me something disfigured.”11

It is narrated from the Prophet (S): “It is prosperous for the woman that her first child be a daughter.”12

It has been narrated that daughters are goodness and blessings and sons are favours. One will be questioned about the favours given to them, whereas goodness and blessings will be increased.13

2. Recitation of Adhān and Iqāmah

The Prophet (S) stated that whomever a child is born to, should recite Adhān in the right ear and Iqāmah in the left ear, as this is a protection from the evil of Satan.14

Additionally, in another tradition it is stated that the mid-wife or someone else should be told to recite the Iqāmah in the right ear so that the Jinn will never trouble the child, nor will it become mad.15

It is also narrated that the Prophet (S) ensured that Adhān and Iqāmah were recited in the ears of Imām Hasan (as) and Imām Husain (as), as well as Surat al-Fātiĥa, Ayat al-Kursī, the end of Surat al-Hashr, Surat al-Ikĥlāŝ, Surat al-Falaq and Surat al-Nās.16

3. Clothes of the child

From traditions at the time of the birth of Imām Hasan (as) and Imām Husain (as), it is apparent that it is Makrūh to tie the child in yellow cloth just after birth; rather it is recommended to tie him/her in white cloth.17

4. Ghusl

It has been mentioned in Fiqh al-Riďā that one of the emphasized mustaĥab acts (some even call it obligatory) after the birth of a child is giving it a Ghusl. One should make a intention that I am giving this child a Ghusl for the pleasure of Allāh (SwT), and then first wash the head, then the right side, and then the left side.18

However, it should be noted that this should only be done if it is medically safe and not harmful to the baby.

5. Shaving the hair

19

This involves shaving of all the hair of the child (from in the womb) once after birth, and giving gold or silver according to the weight of the hair as ŝadaqah. The hair should then be buried in the ground. It is recommended to do this on the 7th day after birth.

The hair should completely be shaved off, leaving no forelock or ringlet. It is narrated that a boy who had a forelock was brought near the Prophet (S); the Prophet (S) did not pray for him and said that his forelock should be shaved off.

It is recommended that after the shaving of the hair, saffron should be massaged into the head. Massaging the blood of the aqīqah however, is strongly discouraged, and has been called an act of ignorance (Jāhiliat).

6. °Aqīqah

20 and21

This involves slaughtering an animal in the name of the child for his/her protection. °Aqīqah is a highly recommended sunnah for anyone who has the capability (some even call it obligatory), and it is better if performed on the 7th day after birth.22

NOTE: It is recommended that the shaving of the hair, giving of the gold/silver as ŝadaqah and °Aqīqah should be carried out in the same place and at one time, although it is sunnah that the shaving of the hair takes place first.

NOTE: It is narrated from Imām as-Ŝādiq (as) that aqīqah is not the same as sacrifice (qurbānī)

7. Circumcision of boys

23

Circumcision is obligatory on boys, and as with shaving and aqīqah, it is recommended that it be done on the 7th day after the birth of the child, although if done earlier, there is no harm.24

If not done then, it is sunnah that it be done until the bulugh of the child, after which it is obligatory on the child himself to do it. However, other ulema have stated that as the child nears puberty, it is obligatory on the guardian. Indeed, it is narrated from Imām °Alī  that a person who becomes a Muslim should be circumcised, even if he is 80 years old.

It is narrated from Imām as-Ŝādiq (as) that children should be circumcised as it makes the body cleaner, makes the meat of the body grow faster, and the earth has an aversion to the urine of an uncircumcised person.

It is narrated from the Prophet (S) that the earth becomes najis for 40 days from the urine of an uncircumcised person, and in another tradition, it is narrated that the earth groans to Allāh (SwT)  because of his urine.

It is also narrated that if you circumcise a boy, and the sheath grows again and covers the penis, circumcise him again, because the earth groans to Allāh (SwT) for 40 days because of the covering of his circumcision.

It is narrated from Imām as-Ŝādiq (as): “Somebody who has not been circumcised should not lead prayers, and his witness is not accepted, and if he dies, do not pray for him as he has left the biggest sunnah of the Prophet (S), unless he has left it for fear of death (resulting from circumcision).”

It is recommended to recite the following Du°ā at the time of circumcision25 :

    أَللٌّهُمَّ هٌذِهِ سُنَّتُكَ وَ سُنَّةُ نَبِيِّكَ (صَلَوَاتُكَ عَلَيْهِ وَ آلِهِ) وَ اتِّـبَاعٌ مِنَّا لَكَ وَ لِدِيـنِكَ بِمَشِيَّـتِكَ وَ بِإِرَادَتِكَ لِأَمْرٍ أَرَدْتَهُ وَ قَضَآءٍ حَـتَمْتَهُ وَ أَمْرٍ أَنْفَذْتَهُ فَأَذَقْتَهُ حَرَّ الْحَدِيدِ فِي خِتَانِهِ وَ حِجَامَتِهِ لِأَمْرٍ أَنْتَ أَعْرَفُ بِهِ مِنِّي. أَللٌّهُمَّ فَطَهِّرْهُ مِنَ الذُّنُوبِ وَ زِدْ فِي عُمْرِهِ وَ ادْفَعِ الآفَاتِ عَنْ بَدَنِهِ وَ الأَوْجَاعِ عَنْ جِسْمِهِ وَ زِدْهُ مِنَ الْغِنىً وَ ادْفَعْ عَنْهُ الْفَقْرَ فَإِنَّكَ تَعْلَمُ وَ إِنَّا لاَ نَعْلَمُ .

“O Allāh (SwT)! Surely (what we are performing) is in line with Your tradition and the tradition (Sunnah) of Your Prophet (S) (may Your blessings be upon him and his family) - to obey You and Your religion and to fulfill Your will, intention and to carry out the rules which You have decided to make to be followed unconditionally. You have thus given him the taste of the heat of the iron through his circumcision and cupping for a matter which You definitely know better than I do. O Allāh (SwT)! Then cleanse him of sins; increase his age; and release from his body, epidemics and pains; and increase his wealth; and save him from poverty; since surely You know better and we do not know.”

8. Walīmah

This involves feeding the believers upon the birth of the child and for the circumcision of the child (these can be combined). It is highly recommended to invite family and friends on the 7th day after the birth of the child (or near that day) to share in the auspicious occasion of the birth of the newborn.

It is narrated from the Prophet (S): “A walīmah on the first day is a duty, on the second day good, and on the third day, riyā (i.e. for the sake of other people and not for the sake of Allāh (SwT)).”26

It is Makrūh that all the invitees be rich, but a mix of rich and poor is not a problem. It is also mustaĥab that the invitees should accept the invitation to a walīmah.

9. Piercing the ears

Piercing the ears of the child is recommended.27

10. Contact of child and mother and breastfeeding28 and29

One of the best acts after birth is cleaning the child and returning him/her next to the mother’s skin and covering them with one blanket. Half an hour after birth, the child is completely aware and alert and it is the best time for him/her to become familiar with breastfeeding and the mother’s touch.

The first few day a lot of milk is not produced; however, the amount produced is enough, useful and necessary for the new-born child. It is important that as much as possible, tiredness of the mother and lack of milk are not used as reasons to bottle-feed the child as this results in delayed milk production from the mother and the child not being able to suck properly. It also increases the possibilities of infections in the child.

°Aqīqah - A Closer Look

Importance of carrying out °Aqīqah

It is narrated30 that the life of a child is bound by °Aqīqah31 , and if it is not carried out, it exposes one to tribulation and death. If delayed, it is sunnah on the father until the bulugh of the child, and after bulugh, it is sunnah on the child himself.32

It is narrated from Imām as-Ŝādiq (as) that aqīqah is necessary for any rich man, and if one is poor, he should perform aqīqah once he obtains some money, and if he does not obtain any money, then it is ok. If one has not performed aqīqah, and he carried out a sacrifice (qurbani), this will suffice.

It is narrated that somebody asked Imām as-Ŝādiq (as): “We have asked for a sheep for aqīqah but cannot get one, what do you suggest? Should we give the value of the sheep as ŝadaqah instead?” Imām replied, “No, ask until you get one as Allāh (SwT) likes the feeding of (others)...”

°Umar bin Yazīd narrates that he asked Imām as-Ŝādiq (as): “I don’t know if my father performed aqīqah for me or not.” Imām replied, “Perform it,” and so he performed aqīqah in his old age.

In another tradition it is related that somebody asked Imām as-Ŝādiq (as) that if a child dies on the 7th day, should aqīqah still be carried out? Imām replied if the child dies before Dhuhr, aqīqah is not necessary, but if the child died after zuhr, then do it.

What should be slaughtered?

It is common among the ulema that the °Aqīqah should be a sheep, a camel or a goat, and that the °Aqīqah of a boy should be a male animal and the °Aqīqah of a girl should be a female animal.

If it is a camel, it should be 5 years or older. If it is a goat, it should be 1 year or older.

If it is a sheep, it should be at least 6 months or older and it is better if the 7th month has been completed. Its testicles should not be cut and it is better if the testicles is not squashed either. Its horn should not be broken (such that it bled) and its ears should not be cut. It should not be too thin, nor blind, nor should it be so lame that walking is difficult for it.

However, it is important to note that as narrated from Imām as-Ŝādiq (as), °Aqīqah is not the same as sacrifice (qurbānī) which has stricter criteria for the type of animal that is sacrificed. Therefore, if it is not possible that the above criteria be met, any sheep is fine, although the fatter it is the better.

Du°ās at the time of °Aqīqah347

At the time of slaughtering the animal for °Aqīqah, the following supplications should be recited:

1. At the end of the supplication, one should say his name and the name of his father [for example, if the father’s name is Ťāhir and his father’s name is °Abdullah you would say, Ťāhir ibne (the son of) °Abdullah]. This supplication begins with Verses 78 and 79 of Surat al-An°ām followed by Verses 162 and 169 of Surat al-An°ām:

    يَا قَوْمِ إِنِّي بَرِيءٌ مِمَّا تُشْرِكُونَ. إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمٌوَاتِ وَ الأَرْضَ حَنِيفاً مُسْـلِماً وَ مَا أَنَا مِنَ الْمُشْرِكِينَ. إِنَّ صَلاَتِي وَ نُسُكِي وَ مَحْيَايَ وَ مَـمَاتِي لِلٌّهِ رَبِّ الْعَالَمِـين لاَ شَـرِيكَ لَهُ وَ بِذٌلِكَ أُمِرْتُ وَ أَنَا أَوَّلُ الْمُسْلِمِـينَ. أَللٌّهُمَّ مِنْكَ وَ إِلَـيْكَ بِسْمِ اللٌّهِ وَ اللٌّهُ أَكْـبَرُ. أَللٌّهُمَّ صَلِّ عَلـى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ تَقَـبَّلْ مِنْ ... [Name of father and his father]

“O my nation! Surely I disown myself from that which you associate (with Allāh (SwT)).” “Surely I have turned my entire presence towards He who has brought forth the Heavens and the Earth, sincerely and I am not of those who set up partners (with Allāh (SwT)). Surely my ŝalāť and my sacrifice and my life and my death are all entirely for Allāh (SwT), the Lord of the All the Worlds, He has no partners and to this I have been commanded (to attest to) and I am the first of those who submit as Muslims.” “O’ Allāh (SwT)! Surely this (animal) is from You and it goes back to You in the Name of Allāh (SwT) and Allāh (SwT) is greater than any description which can be mentioned of Him. O Allāh (SwT)! Shower your prayers upon Muĥammad and the family of Muĥammad and accept this from [your name and your father’s name.]”

2. The following supplication should also be read while the animal is being slaughtered (whether the child is a boy or girl):

    بِسْمِ اللٌّهِ وَ بِاللٌّهِ وَ الْحَمْدُ لِلٌّهِ وَ اللٌّهُ أَكْبَرُ إِيْمَاناً بِاللٌّهِ وَ ثَنَاءً عَلـى رَسُولِ اللٌّهِ (صَلَّى اللٌّهُ عَلَيْهِ وَ آلِهِ وَسَلَّمَ) وَ شُكْراً لِرِزْقِ اللٌّهِ وَ عِصْمَةً بِأَمْرِ اللٌّهِ وَ مَعْرِفَةً بِفَضْلِهِ عَلَيْنَا أَهْلَ الْبَيْتِ .

“In the Name of Allāh (SwT) and in Allāh (SwT) and All Praise belongs solely to Allāh (SwT) and Allāh (SwT) is Greater than any description which can be mentioned of Him. With full faith in Allāh (SwT) and admiration upon the Messenger of Allāh (SwT) (may the blessings of Allāh (SwT) be upon him and his family) and they are thankful for the sustenance of Allāh (SwT) and the protection afforded by the command of Allāh (SwT) and complete cognizance with His bounties upon us the Ahlul Bayt.”

If the child is a boy, then the following supplication should also be said:

    أَللٌّهُمَّ أَنْتَ وَهَبْتَ لَنَا ذَكَراً وَ أَنْتَ أَعْلَمُ بِمَا وَهَبْتَ، وَ مِنْكَ مَا أَعْطَيْتَ وَ لَكَ مَا صَنَعْنَا فَتَقَبَّلْهُ مِنَّا عَلـى سُنَّتِكَ وَ سُنَّةِ رَسُولِكَ (صَلَّى اللٌّهُ عَلَيْهِ وَ آلِهِ وَسَلَّمَ) وَ أَخْسِءْ عَنَّا الشَّيْطَانِ الرَّجِيمِ، لَكَ سَفَكْتُ الدِّمَاءَ لاَ شَرِيكَ لَكَ وَ الْحَمْدُ لِلٌّهِ رَبِّ الْعَالَمِـينَ .

“O Allāh (SwT)! You have gifted us with a son and You know better what You have gifted us, and back to You is that which You have granted to us and back to You is that which we make - so then accept from it (this sacrifice) from us upon Your Tradition (Sunnah) and the Tradition (Sunnah) of Your Messenger (may the blessings of Allāh (SwT) be upon him and his family) and keep us distanced from the accursed Satan. For You the blood (of this animal) has been spilt, and You have no partners and all the Praise belongs solely to Allāh (SwT), the Lord of all the Worlds.”

3. The follow supplication should also be recited at the time of the slaughtering of the animal. When one reaches to the square brackets, you would say the name of the child and his or her father [for example, if the child’s name is Jābir and his father’s name is Kumayl, then you would say: Jābir ibne (the son of) Kumayl] and then continue on with the rest of the supplication. The first version of the supplication is for a boy, the second supplication is if the child is a girl.

    بِسْمِ اللٌّهِ وَ بِاللٌّهِ أَللٌّهُمَّ هٌذِهِ عَقِيقَةٌ عَنْ [Name of child and his father]لَحْمِهَا بِلَحْمِهِ وَ دَمِهَا بِدَمِهِ وَ عَظْمِهَا بِعَظْمِهِ. أَللٌّهُمَّ اجْعَلْهَا وِقَاءً لَهُ بِآلِ مُحَمَّدٍ صَلَّى اللٌّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ .

“In the Name of Allāh (SwT) and by Allāh (SwT), this aqīqah (slaughtering of an animal) is for [name of the child and his father’s first name]. Its flesh instead of his flesh; its blood instead of his blood; its bones instead of his bones are all offered to You. O Allāh (SwT)! accept it for that by which this child may be protected and preserved, in the name of the progeny of Muĥammad, blessings of Allāh (SwT) be upon him and his progeny.”

    بِسْمِ اللٌّهِ وَ بِاللٌّهِ أَللٌّهُمَّ هٌذِهِ عَقِيقَةٌ عَنْ [Name of child and her father]لَحْمِهَا بِلَحْمِهَا وَ دَمِهَا بِدَمِهَا وَ عَظْمِهَا بِعَظْمِهَا. أَللٌّهُمَّ اجْعَلْهَا وِقَاءً لَهَا بِآلِ مُحَمَّدٍ صَلَّى اللٌّهُ عَلَيْهِ وَ آلِهِ وَ سَلَّمَ

“In the Name of Allāh (SwT) and by Allāh (SwT), this aqīqah (slaughtering of an animal) is for [name of the child and her father’s first name]. Its flesh instead of her flesh; its blood instead of her blood; its bones instead of her bones are all offered to You. O Allāh (SwT)! accept it for that by which this child may be protected and preserved, in the name of the progeny of Muĥammad, blessings of Allāh (SwT) be upon him and his progeny.”

How should it be distributed?

It is recommended that the bones should not be broken; rather they should be separated at the joints. It is also better that the meat be distributed cooked (with at least salt and water) and the raw hide be given as ŝadaqah.

It is recommended that the legs and thighs of the aqīqah (this can either be counted as one third or one fourth of the sheep depending on the method of division) should be given to the mid-wife (or doctor) that helped during the delivery and the rest should be given to the people to eat as ŝadaqah. If the mid-wife or doctor is a Jew, then the value of a quarter of a sheep should be given.

If the child was born without a mid-wife or doctor, it should be given to the mother who can give it to whomever she wants; she should give it to at least ten Muslims, and if she can give it to more, it is better. It is not necessary that the meat should only be given to the poor; however, it is better that it is given to the pious and the poor.

It is recommended that the father and mother (and those who are dependant on them, such as parents and children) do not eat from the cooked meat of the °Aqīqah, and this has been emphasized especially for the mother.

Recommended Method of congratulating one on the Birth of a Child

It is narrated from Imām as-Ŝādiq (as) that he congratulated someone for the child that God had blessed him with in the following manner (there have been many similar narrations from Imām Hasan (as) also)33 :

    رَزَقَكَ اللٌّهُ شُكْرَ الْوَاهِبِ وَ بَارَكَ لَكَ فِي الْمَوْهُوبِ وَ بَلَغَ أَشُدَّهُ وَ رَزَقَكَ اللٌّهُ بِرَّهُ .

“May Allāh (SwT) bless you, and bless that which He has granted you, and make him reach physical maturity, and (May) Allāh (SwT) bless you with his righteousness.”34

Naming the Child

Importance of naming the child

It is narrated35 from Imām al-Kādhim (as) that the first good a father can do for his child is to give him a good name.

It is the right of the child that his parents give him a good name and treat him well.36 In another tradition it is narrated that among the rights of a child are a good name, teaching him to write and marrying him off when he reaches the age of bulugh.37

When to name the child

It is narrated from Imām °Alī (as): “A child should be named while in the stomach, and if not named and is miscarried, on the Day of Judgement it will ask its father, “Why did you not name me?” The Prophet (S) named Muĥsin, the son of Haďrat Fāťima while in the stomach, and Muĥsin is that child that after the Prophet (S) passed away, he was still in the stomach when °Umar made him a martyr.”

It is narrated from the Imāms (as) that: “A son is not born to us, the Ahlul Bayt, except that he is named Muĥammad for 7 days, and then if desired, it can be changed or removed.”38

It has been mentioned in Fiqh al-Riďā that fix the name (i.e. announce the name to others) on the 7th day.

Recommended names

Naming the children after the Ahlul Bayt (as) is an open declaration of love and friendship towards them, and religion is nothing but love and friendship of the Ahlul Bayt (as), as Allāh (SwT) states in the Noble Qur`an, in Surat Āli-’ Imrān, Verse 31:

      إِنْ كُنْـتُمْ تُحِبُّونَ اللٌّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللٌّهُ ...

“If you love Allāh (SwT), then follow me (the Prophet (S)); Allāh (SwT) will love you…”

It is narrated from Imām al-Bāqir (as) that the most suitable names for a child are those that denotes servitude to Allāh (SwT), like °Abdullāh (servant of Allāh (SwT)), and the best names for a child are those of the Prophets.

The Prophet (S) said that whoever has four children and has not named any of them after me, has oppressed me.39

It is narrated from the Prophet (S): “In a house where the names of some of the individuals are of Prophet (S)s, the blessings of that house will never disappear.”40

In another tradition, it has been narrated from Imām al-Kādhim (as) that poverty and indigence will never enter the house in which the name Muĥammad, or Aĥmad, or °Alī, or °asan, or Husain, or Ja°far, or Ťālib, or °Abdullāh, or Fāťima is present.41

It is narrated from Imām Husain (as): “If I had a hundred children, I would have liked to name all of them °Alī.”42

It is narrated that a person came to the Prophet (S) and asked, “A son has come to us, what should I name him?” The Prophet (S) replied, “Name him the best of names with me, and that is Hamza.”

It is narrated from Jābir who said: I went with Imām al-Bāqir (as) to someone’s house and a child came out. Imām asked him, “What is your name?” He replied, “Muĥammad.”

Imām asked him, “What is your title (kunyah)?” He replied, “Abu °Alī.” Imām said, “You have taken yourself out of Satan’s stronghold. Surely, every time Satan hears someone being called, Ya Muĥammad! Ya °Alī! he withers away and when he hears someone being called by the name of our enemies, he becomes happy and takes pride in that.”

In another tradition it is narrated that someone came to Imām as-Ŝādiq (as) and said that Allāh (SwT) had given him a boy. Imām congratulated him, and asked, “What have you named him?” He replied, “Muĥammad.” Imām turned his head down towards the floor and kept repeating the name Muĥammad until his face almost touched the ground.

Then he said, “My life, my children, my wives, my father, my mother and all of the people of this earth be sacrificed for the Prophet (S). Because you have given him such a blessed name, do not abuse him and do not hit him and do not make bad reach him. And know this that there is not a house in which the name of Muhammed is present, but that everyday, that house is made Noble and pure.”

In another tradition it is narrated that one should respect a daughter whose name is Fāťima and not abuse her and never hit her.43

The titles of Haďrat Fāťima (sa) can also be used for names of daughters:

Mubāraka: The one who is blessed.

Ťāhira: The one who is pure.

Zakiyya: The one who is wise.

Rāďiya: The one who is content.

Marďiyya: The one whom Allāh (SwT) is pleased with.

Ŝiddīqa: The one who is truthful.

Muĥaddathah: The one that angels talk to.

Muĥaddithah: The one that narrates traditions.

Zahra: The luminous one.

Names not recommended

In several traditions it has been narrated that the Prophet (S) has forbidden naming a child with the following names: Hākim, Hakim, Khālid and Mālik. And he has said that the worst names with Allāh (SwT) are Hārith, Mālik and Khālid. And when the name is Muĥammad, he has forbidden 4 titles (kunyah): Abu °Isā, Abul Hakim, Abu Mālik and Abul Qāsim, as both the name and title are not agreeable to the Prophet (S).

In tradition, it has been narrated that one should not name the child Yāsīn, as that is specific to the Prophet (S).

Notes

1. °alliyatul Muttaqīn, pg. 125-127

2. Sūrat Mariam (19), Verse 25

3. Isrār khūrākīhā, pg. 96

4. The Noble earth of Kerbala, Iraq

5. This is only recommended in areas where one is sure the rain water is not polluted.

6. al-Kāfī, vol. 6, pg. 24, no. 4

7. °alliyatul Muttaqīn, pg. 145-146

8. Biĥār al-Anwār, vol. 104, pg. 114, no. 33

9. °alliyatul Muttaqīn, pg. 126

10. Sūrat al-Shura (42), Verse 49: “He gives females to whomeve He wishes, and gives males to whomever He wishes.”

11. al-Kāfī, vol. 6, pg. 21

12. Biĥār al-Anwār, vol. 104, pg. 98, no. 64

13. al-Kāfī, vol. 6, pg. 6, no. 8

14. Ibid., vol. 6, pg. 24, no. 6

15. °alliyatul Muttaqīn, pg. 126

16. Biĥār al-Anwār, vol. 104, pg. 126, no. 86

17. °alliyatul Muttaqīn, pg. 146

18. Ibid., pg. 130

19. Ibid., pg. 132

20. Ibid., pg. 130-133

21. ~Aqīqah will be covered in more detail under ~Aqīqah: A Closer Look in this chapter.

22. Mustadrak al-Wasāil, vol. 15, pg. 145, no. 17807

23. °alliyatul Muttaqīn, pg. 1343-135

24. Ibid., pg. 134

25. A Mother’s Prayer

26. Wasāil ash-Shī~a, vol. 16, pg. 455

27. Ibid., pg. 134

28. Rayhāney-e Beheshtī, pg. 167

29. This is covered in more depth in Chapter 9: Breastfeeding.

30. °alliyatul Muttaqīn, pg. 130-133

31. al-Kāfī, vol. 6, pg. 25, no. 3

32. °alliyatul Muttaqīn, pg. 150

33. °alliyatul Muttaqīn, pg. 127

34. al-Kāfī, vol. 6, pg. 17

35. °alliyatul Muttaqīn, pg. 128-130

36. Mustadrak al-Wasāil, vol. 15, pg. 128, no. 17748

37. Ibid., vol. 15, pg. 166, no. 17876

38. al-Kāfī, vol. 6, pg. 18, no. 4

39. Tahdhib al-Balāgha, vol. 7, pg. 438, no. 11

40. Mustadrak al-Wasāil, vol. 15, pg. 129, no. 17751

41. al-Kāfī, vol. 6, pg. 19, no. 8

42. al-Kāfī, vol. 6, pg. 19, no. 7

43. al-Kāfī, vol. 6