Mafatih al-Jinan (Keys to Heavens): Arabic-English

Mafatih al-Jinan (Keys to Heavens): Arabic-English0%

Mafatih al-Jinan (Keys to Heavens): Arabic-English Author:
Category: Supplications and Ziyarat

Mafatih al-Jinan (Keys to Heavens): Arabic-English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

Author: Sheikh Abbas Al-Qummi
Category: visits: 221473
Download: 65835

Mafatih al-Jinan (Keys to Heavens): Arabic-English
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Mafatih al-Jinan (Keys to Heavens): Arabic-English

Mafatih al-Jinan (Keys to Heavens): Arabic-English


This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought


We worked on this book in several formats, because there was not any English translation of this book free downloadable in word, html and pdf as we have been searching it since last year except some parts of it on some sites.

The method of our work was as following:

1- We took the software (android) of Mafatih from the version of

2- We transfered all parts even page by page into html format by sending one by one of them by sharing on our email:

3- Then, we pasted them into unformatted text, and started to recheck whether there is any error or not, so, we found out that Surah al-Rum has only 26 verses, and like other errors.

4- We saw that this version does has not any chapterizing, so, we chapterized it according to the original text of Persian and then Arabic Translation of it.

5- .....


Despite of all we have done, if you see any error, please inform us on our email mentioned above, we welcome it and will try to recorrect as soon as possible.


May Allah accept our endeavours in His path, Amen!

Good Luck


You may then walk to the mosque of Zayd ibn Sawhan, which is near to Masjid al-Sahlah, and offer a two-unit prayer there. After accomplishment, you may extend your hand and say the following supplicatory prayer:

اِلَهِي قَدْ مَدَّ اِلَيْكَ الْخَاطِئُ الْمُذْنِبُ يَدَيْهِ بِحُسْنِ ظَنِّهِ بِكَ اِلَهِي قَدْ جَلَسَ الْمُسِي‏ءُ بَيْنَ يَدَيْكَ مُقِرّا لَكَ بِسُوءِ عَمَلِهِ وَ رَاجِيا مِنْكَ الصَّفْحَ عَنْ زَلَلِهِ اِلَهِي قَدْ رَفَعَ اِلَيْكَ الظَّالِمُ كَفَّيْهِ رَاجِيا لِمَا لَدَيْكَ فَلا تُخَيِّبْهُ بِرَحْمَتِكَ مِنْ فَضْلِكَ اِلَهِي قَدْ جَثَا الْعَائِدُ اِلَى الْمَعَاصِي بَيْنَ يَدَيْكَ خَائِفا مِنْ يَوْمٍ تَجْثُو فِيهِ الْخَلائِقُ بَيْنَ يَدَيْكَ اِلَهِي جَاءَكَ الْعَبْدُ الْخَاطِئُ فَزِعا مُشْفِقا وَ رَفَعَ اِلَيْكَ طَرْفَهُ حَذِرا رَاجِيا وَ فَاضَتْ عَبْرَتُهُ مُسْتَغْفِرا نَادِما وَ عِزَّتِكَ وَ جَلالِكَ مَا اَرَدْتُ بِمَعْصِيَتِي مُخَالَفَتَكَ وَ مَا عَصَيْتُكَ اِذْ عَصَيْتُكَ وَ اَنَا بِكَ جَاهِلٌ وَ لا لِعُقُوبَتِكَ مُتَعَرِّضٌ وَ لا لِنَظَرِكَ مُسْتَخِفٌّ وَ لَكِنْ سَوَّلَتْ لِي نَفْسِي، وَ اَعَانَتْنِي عَلَى ذَلِكَ شِقْوَتِي وَ غَرَّنِي سِتْرُكَ الْمُرخَى عَلَيَّ فَمِنَ الْآنَ مِنْ عَذَابِكَ مَنْ يَسْتَنْقِذُنِي وَ بِحَبْلِ مَنْ اَعْتَصِمُ اِنْ قَطَعْتَ حَبْلَكَ عَنِّي فَيَا سَوْاَتَاهْ غَدا مِنَ الْوُقُوفِ [الْمَوْقِفِ‏] بَيْنَ يَدَيْكَ اِذَا قِيلَ لِلْمُخِفِّينَ جُوزُوا وَ لِلْمُثْقِلِينَ حُطُّوا اَ فَمَعَ الْمُخِفِّينَ اَجُوزُ اَمْ مَعَ الْمُثْقِلِينَ اَحُطُّ وَيْلِي كُلَّمَا كَبُرَ سِنِّي كَثُرَتْ ذُنُوبِي وَيْلِي كُلَّمَا طَالَ عُمْرِي كَثُرَتْ مَعَاصِيَّ فَكَمْ اَتُوبُ وَ كَمْ اَعُودُ اَ مَا آنَ لِي اَنْ اَسْتَحْيِيَ مِنْ رَبِّي اللّٰهُمَّ فَبِحَقِّ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ اغْفِرْ لِي وَ ارْحَمْنِي يَا اَرْحَمَ الرَّاحِمِينَ وَ خَيْرَ الْغَافِرِينَ .

You may then try to weep and put your face on the dust, saying:

ارْحَمْ مَنْ اَسَاءَ وَ اقْتَرَفَ وَ اسْتَكَانَ وَ اعْتَرَفَ.

Then, you may put your right cheek on the ground and say the following words:

اِنْ كُنْتُ بِئْسَ الْعَبْدُ فَاَنْتَ نِعْمَ الرَّبُّ.

You may then put your left cheek on the ground and say the following words:

عَظُمَ الذَّنْبُ مِنْ عَبْدِكَ فَلْيَحْسُنِ الْعَفْوُ مِنْ عِنْدِكَ يَا كَرِيمُ.

You may then return to the normal position of prostration and repeat the following word one hundred times:

اَلْعَفْوَ اَلْعَفْوَ


Zayd Mosque is one of the honorable mosques in the city of al-Kufah. It is ascribed to Zayd ibn Sawhan, one of the grand companions of Imam ‘Ali (‘a). He is also regarded as one of the loftiest personalities. He was martyred in the Battle of the Camel (al-jamal) under the command of Imam ‘Ali (‘a). The previously mentioned supplicatory prayer is ascribed to Zayd and he is reported to have used to said it in the supererogatory prayers of night (i.e. the night prayers).

Next to this mosque, there is the mosque of Sa’sa’ah ibn Sawhan, Zayd’s brother. Sa’sa’ah was also one of the intimate companions of Imam ‘Ali (‘a). He was one of the well-versed scholars of religious knowledge and one of the faithful believers. He was so eloquent that Imam ‘Ali (‘a) called him as al-khatib al-shahshah (the skillful orator) and praised him for his rhetoric and expressiveness. The Imam (‘a) also praised Sa’sa’ah for his asceticism and aid.

Having attended the funeral ceremony of Imam ‘Ali’s holy body at night from al-Kufah to al-Najaf, Sa’sa’ah was present; and when Imam ‘Ali’s body was buried, Sa’sa’ah stopped at the tomb, took a handful of its dust, dispersed it on his head, and said, “May Allah accept my father and mother as ransoms for you, O Commander of the Believers! Congratulations, Abu’l-Hasan! Your birth was uniquely excellent, your steadfastness was typically firm, and your striving was outstandingly great. You have thus attained that for which you hoped, your trade has been successful, and you have joined your Lord… etc.”

Sa’sa’ah went on in the same style and he then wept so heavily that all those who were present could not resist weeping. Hence, Sa’sa’ah held and orated in a consolation ceremony at midnight in the presence of Imam al-Hasan, Imam al-Husayn, Muhammad ibn al-Hanafiyyah, al-’Abbas, and the other sons and cousins of Imam ‘Ali - peace be upon them all. When Sa’sa’ah finished his oration, the attendants turned to Imam al-Hasan and Imam al-Husayn to console them for their father’s martyrdom. They then returned to al-Kufah.

In conclusion, Sa’sa’ah Mosque is also one of the holy places in the city of al-Kufah. A group of our scholars have seen Imam al-Mahdi (‘a) offering a two-unit prayer there during the month of Rajab. He then said the supplicatory prayer that begins with the following statement:

اللّهمّ يا ذالمنن السّابغة و الالاء الوازعة...

This supplicatory prayer has been previously mentioned within the acts that are advisably done each day in the month of Rajab (i.e. General Acts in Rajab). It is the fourth in the order of these acts (pp. 520 of Vol. 1).

Although it may be understood that this supplicatory prayer is within the acts that are done at Sa’sa’ah Mosque, because Imam al-Mahdi (‘a) said it there, this act (i.e. the two-unit prayer and the supplicatory prayer) is dedicated to the general acts of the month of Rajab, as is confirmed in the books of our scholars. Therefore, I have mentioned it within the acts of the month of Rajab.



This chapter, which is dedicated to mentioning the merits of visiting the holy tomb of Imam al-Husayn (‘a), the etiquettes that must be observed by the visitors during their journeys to the holy tomb and in the holy shrine, and the method of visiting the Imam (‘a), is composed of three parts, as follows:


Be it known to you that the merits of visiting the holy tomb of Imam al-Husayn (‘a) are too innumerable to be counted. According to many narrations, the reward of such pilgrimage is equal to the reward of ritual hajj, ‘umrah, and striving in Allah’s way (i.e. jihad).

Moreover, such pilgrimage to Imam al-Husayn’s tomb brings about forgiveness, alleviates the settling to account on the Resurrection Day, uplifts ranks, causes the prayers to be answered, prolongs the lifetime, brings about security of selves and properties, provides more sustenance, settles all needs, and relieves from agonies and grievances.

On the other hand, to abandon visiting the holy tomb of Imam al-Husayn (‘a) is regarded as deficiency in one’s duty towards one’s religion, because it is considered abandonment of one of the greatest duties towards the Holy Prophet (s). Therefore, the least reward of such pilgrims is that their sins are forgiven and their souls and properties are guarded by Almighty Allah until they return home. On the Resurrection Day, Almighty Allah shall guard them in a way better than He has done in the worldly life.

According to other narrations, visiting Imam al-Husayn’s tomb removes grievances, alleviates death agonies, and removes horrors in the graves. Besides, the expenditure that is spent for visiting Imam al-Husayn’s tomb shall be multiplied one thousand, or even ten thousand, folds.

When a pilgrim turns his face towards Imam al-Husayn’s tomb, he/she is received by four thousand angels and when he/she returns home, these angels will see him off.

All the Prophets and their successors as well as the Infallible Imams and the angels visit the tomb of Imam al-Husayn (‘a) and pray Almighty Allah for the good of those who visit it and carry for them good tidings (for the abundant reward of such pilgrimage).

Almighty Allah looks at the pilgrims to Imam al-Husayn’s tomb before He looks at the pilgrims at ‘Arafat Mount.

On the Resurrection Day, all the creatures shall hope if they were included with the visitors of Imam al-Husayn’s tomb, because Imam al-Husayn (‘a), on that day, shall be the source of inestimable favor and bliss.

As a matter of fact, it is impossible to contain all the narrations about the merits of pilgrimages to Imam al-Husayn’s tomb; yet, I will mention a few of them with each of the timed forms of ziyarah.

However, let us now refer to this narration:

Ibn Qawlawayh, Shaykh al-Kulayni, Sayyid Ibn Tawus, and many others have reported, through authoritative chains of authority, that Mu’awiyah ibn Wahab al-Bujali al-Kufi, the reverent and trustworthy reporter, has reported the following incident:

One day, I visited Imam al-Sadiq (‘a) and found him in his prayer-place. I thus sat down waiting for him to accomplish his prayer. When he did, I could hear him addressing his Lord with the following words:

“O He Who has endued us with special honor, promised of granting us the right of intercession, ordered us to convey His Message, made us the inheritors of the Prophets, sealed the past nations with us, given us exclusively the representation of Prophethood, given us the knowledge of the past and the coming ages, and made hearts of some people yearn towards us, (please) forgive me, my brothers, and the pilgrims to the tomb of my father al-Husayn ibn ‘Ali - peace be upon them - those pilgrims who spent their money and fatigued their bodies for purpose of fulfilling their covenant to us, hoping for the reward that You have in possession for them though observing their ties with us, bringing about happiness to Your Prophet Muhammad, peace be upon him and his Household, responding to our instruction, and enraging our enemies. All that because they have intended for attaining Your pleasure. So, please award them on behalf of us with the reward of Your pleasure, guard them in days and nights, safeguard their family members and sons that they have left behind for the purpose of undertaking this pilgrimage (to Imam al-Husayn’s tomb) in the best way of safeguarding, be always with them, save them from the evils of all insolent oppressors and from the evils of all your created beings, be them strong or weak, and from the evils of all Satanic men and jinn. And please give them the best of what they have hoped for in their estrangement and in their homelands, because they have preferred us to their sons, family members, and relatives. O Allah, our enemies have been criticizing them for they are undertaking such pilgrimage; nevertheless, this has not stopped or disappointed them from undertaking this mission of coming to visit us despite of the criticism of these enemies. So, please have mercy upon these faces that have been tanned by the heat of the sun, have mercy upon these cheeks that have been turned on the tomb of Abu-’Abdullah (i.e. Imam al-Husayn), have mercy upon these eyes that shed tears on account of feeling pity for us, have mercy upon these hearts that have mourned and grieved over our misfortunes, and have mercy upon their screams that they have cried out for us. O Allah, I beseech You to keep under Your custody these souls and these bodies (of the pilgrims of Imam al-Husayn’s tomb) until You water them from the Divine Pond on the day of thirst.”

Imam al-Sadiq (‘a) kept on praying Almighty Allah for the pilgrims of Imam al-Husayn’s tomb, while prostrating himself after prayer, for a long time. When he finished, I (i.e. the reporter) said to him, “May Allah accept me as ransom for you! Even if this prayer that you have just said were said for one who does not recognize Almighty Allah, he would certainly be saved from Hellfire! By Allah I swear, I wish I had visited Imam al-Husayn’s tomb instead of undertaking on the ritual hajj!”

Imam al-Sadiq (‘a) asked, “You are close to the tomb. What then prevents you from visiting it? Mu’awiyah, never desert visiting the tomb.”

The reporter answered, “May Allah accept me as ransom for you! I have not known that the matter is of such a high importance that it brings about such rewarding.”

The Imam (‘a) said, “Listen, Mu’awiyah! Those who pray Almighty Allah for the pilgrims to Imam al-Husayn’s tomb in the heavens are more than those who pray Him for those pilgrims in the earth. Do not abandon visiting him for fear of anything. Verily, whoever shuns visiting Imam al-Husayn’s tomb for fear of anything shall feel extreme regret that he shall wish if he were to stay there until he would be buried next to that tomb. Do you not wish that you would present yourself before Almighty Allah among those for whom the Messenger of Allah, ‘Ali, Fatimah, and the Infallible Imams pray Him? Do you not wish that you would be among those with whom the angels shall shake hands? Do you not wish that you would be among those who shall come on the Resurrection Day while they are free from any sin? Do you not wish that you would be among those with whom the Holy Prophet of Allah (‘a) shall shake hands?”


The etiquettes that must be observed by those who intend to undertake pilgrimage to Imam al-Husayn’s holy shrine are clarified in the following points:

First: As is instructed by Imam al-Sadiq (‘a), one who intends to visit the tomb of Imam al-Husayn (‘a) must first of all observe fasting for three consecutive days before he/she leaves his/her home and then bathe himself/herself on the third day.

In the introductory acts of ziyarah on the ‘Id Days, Shaykh Muhammad ibn al-Mashhadi has mentioned that if you intend to visit the holy tomb of Imam al-Husayn (‘a), you may observe fasting for three days, bathe yourself on the third day, gather your family members and dependants, and then say the following supplicatory prayer:

اللّٰهُمَّ اِنِّي اَسْتَوْدِعُكَ الْيَوْمَ نَفْسِي وَ اَهْلِي وَ مَالِي وَ وُلْدِي وَ كُلَّ مَنْ كَانَ مِنِّي بِسَبِيلٍ الشَّاهِدَ مِنْهُمْ وَ الْغَائِبَ اللّٰهُمَّ احْفَظْنَا [بِحِفْظِكَ‏] بِحِفْظِ الْاِيمَانِ وَ احْفَظْ عَلَيْنَا اللّٰهُمَّ اجْعَلْنَا فِي حِرْزِكَ وَ لا تَسْلُبْنَا نِعْمَتَكَ وَ لا تُغَيِّرْ مَا بِنَا مِنْ نِعْمَةٍ وَ عَافِيَةٍ وَ زِدْنَا مِنْ فَضْلِكَ اِنَّا اِلَيْكَ رَاغِبُونَ

You may then leave your house while you are in a state of submission. You may repeat as many times as possible the following statements:

لا اله الاّ اللّه و اللّه اكبر و الحمد للّه

You may also repeat statements of glorification of Almighty Allah and invocations of His blessings upon the Holy Prophet and his Household. You may also walk with gravity and tranquility.

It is narrated that Almighty Allah creates from each drop of sweat that pours from the pilgrims of Imam al-Husayn’s tomb seventy thousand angels to glorify Him and implore His forgiveness for the pilgrims of Imam al-Husayn’s tomb up to the Hour of Resurrection.

Second: Imam al-Sadiq (‘a) is reported to have said, “When you visit the tomb of Abu-’Abdullah (i.e. Imam al-Husayn), you may visit him while you are sad, grieved, shaggy, covered with dust, hungry, and thirsty. This is because al-Husayn (‘a) was slain while he was sad, grieved, shaggy, covered with dust, hungry, and thirsty. You may ask him to grant you your requests and then leave without residing there.”

Third: During the journey to Imam al-Husayn’s tomb, a pilgrim must not carry with him delicious and palatable food, such as roasted meat and sweets; rather, a pilgrim must feed on bread and yoghurt.

In this respect, Imam al-Sadiq (‘a) is reported to have said, “I have been informed that some people, on their way to visiting the tomb of al-Husayn, carry with them luggage full of meat of young goats, sweats, and the like palatable food; but if they visited the tombs of their fathers and dear ones, they would never carry with them such food!”

According to another considerably reported narration, Imam al-Sadiq (‘a) said to al-Mufazzal ibn ‘Umar, “To visit is better than not to visit; and not to visit is better than to visit.”

“You have broken my back (i.e. this is so ambiguous that I will never understand)!” said al-Mufazzal.

The Imam (‘a) explained, “When you visit the graves of your fathers, you visit them while you are in a miserable, depressed mood! But when you visit the tomb of al-Husayn (‘a), you visit it as if you are on a picnic! No, this is not acceptable unless you visit his tomb while you are unkempt and covered with dust.”

The rich and businessmen are the worthiest of observing this instruction during their pilgrimages to the holy tomb of Imam al-Husayn (‘a). Hence, when their associates who live in the towns lying on their way to Karbala’ invite them to banquets, they must refuse; and when they fill their luggage with palatable food, they must also refuse and say, ‘We are on our way to visit Karbala’ and it is unsuitable for us to have such food.’

Shaykh al-Kulayni has reported that after Imam al-Husayn (‘a) had been slain, his wife from the tribe of Kalb held a funeral ceremony in which women and servants wept so heavily that their tears dried up. She was gifted a grilled grouse to help her mourn the Imam (‘a). But she refused to take it and said, “We are not in a wedding party! We have nothing to do with this.” She thus ordered to take it out of her house.

Fourth: Among the advisable matters to be considered in journeys to the holy tomb of Imam al-Husayn (‘a) is that a pilgrim should show modesty, humility, and meekness and walk like subservient slaves. Hence, those who have modern vehicles, which move in high speeds… etc. are advised to avoid arrogance and vanity and to stop sturting before the other pilgrims who might suffer troubles and difficulties on their way to Karbala’; therefore, they are advised not to glance sideways at these people.

Scholars have narrated that the People of the Cave (i.e. the Seven Sleepers of Ephesus) were among the retinue of Decius (the Roman emperor), but when they were included with Almighty Allah’s mercy, they recognized Him with their minds. Therefore, they began to amend their affairs through practicing monasticism, seclusion, and resort to a cave where they worshipped Him. So, they rode on their horses and left the city. When they walked for three miles, one of them; namely, Malchus, said to them, “O brothers! The submission of the Hereafter has come and the kingdom of the worldly life has gone. So, ride off your horses and walk on your feet.” To explain, he advised them to ride off the horses and walk in the way of Allah on their foot hoping that the Lord would cover them with His compassion and mercy and make for them a relief.

These great and reverent persons rode off their horses and walked on feet for seven pharasangs( ) on that day until blood shed from their feet.

The point is that a pilgrim to the holy shrine of Imam al-Husayn (‘a) is advised to pay attention to this matter and to know that modesty in journeys, when intended for Almighty Allah, is in fact sublimity and elevation.

About the etiquettes of visiting the holy tomb of Imam al-Husayn (‘a), Imam al-Sadiq (‘a) is reported to have said, “Whoever comes to the tomb of al-Husayn (‘a) walking, Almighty Allah will record for him one thousand rewards, erase one thousand of his evildoings, and raise him one thousand ranks for each step he walks. So, when you reach the river Euphrates, you may wash yourself, take off your shoes, and walk barefoot like a subservient slave.”

Fifth: A pilgrim to Imam al-Husayn’s tomb is advised to make all possible efforts to help the walking pilgrims who seem to be tired and exhausted, through taking care of their affairs and carrying them to a rest house where they can have some rest. To belittle such poor pilgrims and to refrain from lending them a hand are strongly discommended matters.

Through a valid chain of authority, al-Kulayni has reported Abu-Harun as saying: One day, we were in the presence of Imam al-Sadiq (‘a) who, reproaching us, said, “Why are you belittling us?” A man from Khurasan stood up and said, “We do seek Allah’s protection against belittling you or any item of your affairs!” The Imam (‘a) answered, “Yes, you have been one of those who belittled and insulted me!” The man said, “I seek Allah’s protection against being so!” The Imam (‘a) explained, “Woe to you! Have you not heard so-and-so calling at you when we were close to al-Juhfah? He begged you to make him ride with you on your riding-animal even for a short distance, because he was too tired to walk any longer. Nevertheless, you did not even turn your face towards him; rather, you belittled him. Hence, whoever humiliates a faithful believer will have humiliated us and violated Allah’s sanctities.”

In the ninth point of the previously mentioned general manners of journeys to the holy shrines, I have mentioned a few words confirming this mannerism. Although this mannerism is not dedicated to the journeys to Imam al-Husayn’s tomb only, I have mentioned it here because it very frequently takes place during such journeys.

Sixth: Muhammad ibn Muslim, the lofty and trustworthy companion of the Imam, has reported that he asked Imam Muhammad al-Baqir (‘a), “When we go on a journey for visiting your father, are we not on a ritual pilgrimage (i.e. hajj)?” The Imam (‘a) answered, “Yes, we are.” Muhammad asked, “Are we required to do whatever we do when we are on ritual pilgrimage?” The Imam (‘a) said, “You are required to commit yourself to excellent company with those who accompany you. You are required to speak as little as possible except when you utter good wording. You are required to mention Almighty Allah as much as possible. You are required to keep your dress clean. You are required to bathe yourself before arriving at al-Ha’ir. You are required to be fearful of Almighty Allah, to offer as many prayers as possible, and to invoke Almighty Allah’s blessings upon the Holy Prophet and his Household. You are required to keep yourself away from whatever you are advised not to do. You are required to cast down your sight against whatever is forbidden for you to see and whatever is suspected. You are required to bestow charitably upon your needy brethren-in-faith when they are detached (of relatives or friends) and to give them the half of your expenditure. You are required to adhere to taqiyyah (self-protection: the practice of concealing one’s belief and foregoing ordinary religious duties when under threat of death or injury to oneself and one’s brethren-in-faith), which is the basis of your religion, to forsake all deeds against which you have been warned, and to leave disputation with others, taking much oath, and engaging yourself in arguments that oblige you to swear. If you do all these required instructions, your obligatory and recommended pilgrimage will be perfect and you will have been qualified to receive forgiveness, mercy, and pleasure from the One Whom you sought what He has in possession through spending such money and leaving your family members.

Seventh: According to the report of Abu-Hamzah al-Thumali, Imam al-Sadiq (‘a) said about the journey of visiting Imam al-Husayn’s tomb, “As soon as you arrive at Nineveh, you may reside there. As long as you reside there, you must not anoint your body, darken your eyes with kohl, or eat meat.”

Eighth: It is recommended to bathe oneself with the water of River Euphrates. Many traditions have revealed the merits of doing so. For instance, Imam al-Sadiq (‘a) is reported to have said, “Whoever bathes himself with the water of the Euphrates and then comes to visit Imam al-Husayn’s tomb, will be as free of sins as the day on which his mother gave birth to him, even if such sins were grand ones.”

It is also reported that the Imam (‘a) was once asked, “It happens that it becomes impossible for us to bathe ourselves with the water of the Euphrates due to cold weather or other reasons. What should we do then?” The Imam (‘a) answered, “Whoever bathes himself with the water of the Euphrates and then visits al-Husayn (‘a), will have uncountable rewards.”

Bashir al-Dahhan has reported Imam al-Sadiq (‘a) as saying, “If one comes to the tomb of al-Husayn ibn ‘Ali (‘a) and performs ablution (wuzu’) and bathes oneself with the water of River Euphrates, Almighty Allah will record for him the reward of one-time hajj and one-time Umrah with every step one makes.”

Other traditions instruct that it is advised to come to the Euphrates and bathe oneself therein in front of Imam al-Husayn’s tomb.

According to other traditions, it is recommended to repeat each of the following statements one hundred times as soon as one arrives at River Euphrates:

اللّه اكبر لا اله الاّ اللّه‏ صلوات

Ninth: On the instruction of Imam al-Sadiq (‘a) to Yusuf al-Kunnasi, it is recommended to enter the courtyard of Imam al-Husayn’s holy shrine from the eastern gate.

Tenth: Ibn Qawlawayh has reported that Imam al-Sadiq (‘a) said to al-Mufazzal ibn ‘Umar, “If you reach the tomb of al-Husayn (‘a), you may stop at the gate of the courtyard and say the following sentences, for each sentence brings you a share of Almighty Allah’s mercy:

السَّلامُ عَلَيْكَ يَا وَارِثَ آدَمَ صَفْوَةِ اللّٰهِ السَّلامُ عَلَيْكَ يَا وَارِثَ نُوحٍ نَبِيِّ اللّٰهِ السَّلامُ عَلَيْكَ يَا وَارِثَ اِبْرَاهِيمَ خَلِيلِ اللّٰهِ السَّلامُ عَلَيْكَ يَا وَارِثَ مُوسَى كَلِيمِ اللّٰهِ السَّلامُ عَلَيْكَ يَا وَارِثَ عِيسَى رُوحِ اللّٰهِ السَّلامُ عَلَيْكَ يَا وَارِثَ مُحَمَّدٍ حَبِيبِ اللّٰهِ السَّلامُ عَلَيْكَ يَا وَارِثَ عَلِيٍّ وَصِيِّ رَسُولِ اللّٰهِ السَّلامُ عَلَيْكَ يَا وَارِثَ الْحَسَنِ الرَّضِيِّ السَّلامُ عَلَيْكَ يَا وَارِثَ فَاطِمَةَ بِنْتِ رَسُولِ اللّٰهِ السَّلامُ عَلَيْكَ اَيُّهَا الشَّهِيدُ الصِّدِّيقُ السَّلامُ عَلَيْكَ اَيُّهَا الْوَصِيُّ الْبَارُّ التَّقِيُّ السَّلامُ عَلَى الْاَرْوَاحِ الَّتِي حَلَّتْ بِفِنَائِكَ وَ اَنَاخَتْ بِرَحْلِكَ السَّلامُ عَلَى مَلائِكَةِ اللّٰهِ الْمُحْدِقِينَ بِكَ اَشْهَدُ اَنَّكَ قَدْ اَقَمْتَ الصَّلاةَ وَ آتَيْتَ الزَّكَاةَ وَ اَمَرْتَ بِالْمَعْرُوفِ وَ نَهَيْتَ عَنِ الْمُنْكَرِ وَ عَبَدْتَ اللّٰهَ مُخْلِصا حَتَّى اَتَاكَ الْيَقِينُ السَّلامُ عَلَيْكَ وَ رَحْمَةُ اللّٰهِ وَ بَرَكَاتُهُ.

You may then walk towards the tomb. With each step you make, you will be awarded the reward of one who sacrifices his blood for the sake of Allah. When you approach the tomb, you may wipe your hand over it and say:

السَّلامُ عَلَيْكَ يَا حُجَّةَ اللّٰهِ فِي اَرْضِهِ وَ سَمَائِهِ.

You may then go for offering the prayer. For each unit of prayer that you offer near the tomb, you will have the reward of one who went on one thousand times of hajj and one thousand times of ‘umrah, manumitted one thousand slaves for the sake of Allah, and stood in the line of a missioned Prophet one thousand times.

Eleventh: Abu-Sa’id al-Mada’ini is reported to have said that he, once, came to Imam al-Sadiq (‘a) and asked, “May I go for visiting the tomb of al-Husayn?” The Imam (‘a) answered, “Yes, you may. Go for visiting the tomb of al-Husayn the son of Allah’s Messenger, the most immaculate of all the immaculate ones, the most infallible of all the infallible ones, and the most munificent of all those who act munificently. After you visit him, you may repeat the glorification words of the Commander of the Faithful (Amir al-Mu’minin) one thousand times while you are at the head’s side and repeat the glorification words of the Luminous Lady (i.e. al-Zahra’) one thousand time while you are at the legs’ side. You may then offer a two-unit prayer reciting Surah Yasin (No. 36) and Surah al-Rahman (No. 55) in that prayer. If you do so, you will earn a great reward.”

When the reporter asked the Imam (‘a) to teach him the glorification words of the Commander of the Faithful and those of the Luminous Lady, the Imam said: The glorification words of (Imam) ‘Ali are the following:

سُبْحَانَ الَّذِي لا تَنْفَدُ خَزَائِنُهُ سُبْحَانَ الَّذِي لا تَبِيدُ مَعَالِمُهُ سُبْحَانَ الَّذِي لا يَفْنَى مَا عِنْدَهُ سُبْحَانَ الَّذِي لا يُشْرِكُ اَحَدا فِي حُكْمِهِ سُبْحَانَ الَّذِي لا اضْمِحْلالَ لِفَخْرِهِ سُبْحَانَ الَّذِي لا انْقِطَاعَ لِمُدَّتِهِ سُبْحَانَ الَّذِي لا اِلَهَ غَيْرُهُ.

The glorification words of Fatimah (‘a) are the following:

سُبْحَانَ ذِي الْجَلالِ الْبَاذِخِ الْعَظِيمِ سُبْحَانَ ذِي الْعِزِّ الشَّامِخِ الْمُنِيفِ سُبْحَانَ ذِي الْمُلْكِ الْفَاخِرِ الْقَدِيمِ سُبْحَانَ ذِي الْبَهْجَةِ وَ الْجَمَالِ سُبْحَانَ مَنْ تَرَدَّى بِالنُّورِ وَ الْوَقَارِ سُبْحَانَ مَنْ يَرَى اَثَرَ النَّمْلِ فِي الصَّفَا وَ وَقْعَ الطَّيْرِ فِي الْهَوَاءِ

Twelfth: It is recommended to perform the obligatory prayers and offer the supererogatory prayers (nafilah) near the tomb of Imam al-Husayn (‘a), because prayers at that place are admissible. Sayyid Ibn Tawus further says, “Try your best to perform all your obligatory prayers and offer all your supererogatory prayers inside the Ha’ir (i.e. courtyard of Imam al-Husayn’s holy shrine), because the reward of one obligatory prayer that is performed therein is equal to the reward of going on ritual pilgrimage (hajj) and the reward of offering a supererogatory prayer therein is equal to the reward of going on recommended pilgrimage (‘umrah).”

A previously mentioned tradition of al-Mufazzal ibn ‘Umar has mentioned the numerous merits of offering prayers inside the holy shrine. According to another validly reported tradition, Imam al-Sadiq (‘a) is reported to have said, “The reward of a one-time hajj and a one-time ‘umrah is recorded for one who offers a two-unit or a four-unit prayer near the tomb of Imam al-Husayn (‘a).”

From these traditions, it becomes apparent that the prayer of visitation (salat al-ziyarah), or any other prayer, is preferably offered behind the holy tomb or subsequent to the side of the head. One who offers a prayer subsequent to the side of the head is advised to come back a little bit so as to avoid being adjacent to the holy tomb.

According to another tradition that is reported by Abu-Hamzah al-Thumali, Imam al-Sadiq (‘a) has said, “You may offer a two-unit prayer at the side of the head, reciting Surah al-Hamd (i.e. al-Fatihah; No. 1) and Surah Yasin in the first unit. In the second, you may read Surah al-Hamd and Surah al-Rahman. You may also offer a prayer behind the tomb; yet, to offer it at the side of the head is more preferable. When you accomplish the prayer, you may offer any other prayer except the two-unit prayer of ziyarah, which must be offered whenever a tomb is visited.”

Ibn Qawlawayh has reported Imam al-Baqir (‘a) as saying to someone, “What prevents you, whenever you have a need to be granted, from going to the tomb of al-Husayn, offer a four-unit prayer therein, and then pray for the granting of your request? Verily, an obligatory prayer therein is equal in reward to ritual pilgrimage (hajj), while a supererogatory prayer is equal to a supererogatory pilgrimage (‘umrah).”


Thirteenth: Be it known to you that the most important act in the pure shrine of Imam al-Husayn (‘a) is to pray Almighty Allah, because granting of requests under the supreme dome of his shrine is one of the distinctive returns that Almighty Allah has exclusively given to Imam al-Husayn (‘a) as one compensation for his martyrdom. Seizing this opportunity, a pilgrim is advised not to show any shortcoming in entreating Almighty Allah, turning to Him, repenting before Him, and providing one’s needs to Him.

Through the numerous forms of ziyarah that are said during visiting Imam al-Husayn’s tomb, many supplicatory prayers, holding high meanings, have been mentioned to be said there. However, briefness has not allowed us to cite all these supplicatory prayers here. It is most advisable to say the supplications of al-Sahifah al-Sajjadiyyah, because they are the most preferable. At the end of this section and immediately after the comprehensive forms of Ziyarah, I will cite a comprehensive supplicatory prayer that is said in all of the holy shrines. Besides, another, most comprehensive, supplicatory prayer that is said in all of the holy shrines will be also cited in this book. It is therefore advised not to miss these supplicatory prayers.

However, in order to avoid making this part of the book free of any supplicatory prayer, let us cite the following one, which is required to be said while raising one’s hands towards the sky:

اللّٰهُمَّ قَدْ تَرَى مَكَانِي وَ تَسْمَعُ كَلامِي وَ تَرَى مَقَامِي [مَكَانِي‏] وَ تَضَرُّعِي وَ مَلاذِي بِقَبْرِ حُجَّتِكَ وَ ابْنِ نَبِيِّكَ وَ قَدْ عَلِمْتَ يَا سَيِّدِي حَوَائِجِي وَ لا يَخْفَى عَلَيْكَ حَالِي وَ قَدْ تَوَجَّهْتُ اِلَيْكَ بِابْنِ رَسُولِكَ وَ حُجَّتِكَ وَ اَمِينِكَ وَ قَدْ اَتَيْتُكَ مُتَقَرِّبا بِهِ اِلَيْكَ وَ اِلَى رَسُولِكَ فَاجْعَلْنِي بِهِ عِنْدَكَ وَجِيها فِي الدُّنْيَا وَ الْآخِرَةِ وَ مِنَ الْمُقَرَّبِينَ وَ اَعْطِنِي بِزِيَارَتِي اَمَلِي وَ هَبْ لِي مُنَايَ وَ تَفَضَّلْ عَلَيَّ بِشَهْوَتِي [بِسُؤْلِي‏] وَ رَغْبَتِي وَ اقْضِ لِي حَوَائِجِي وَ لا تَرُدَّنِي خَائِبا ، وَ لا تَقْطَعْ رَجَائِي وَ لا تُخَيِّبْ دُعَائِي وَ عَرِّفْنِي الْاِجَابَةَ فِي جَمِيعِ مَا دَعَوْتُكَ مِنْ اَمْرِ الدِّينِ وَ الدُّنْيَا وَ الْآخِرَةِ وَ اجْعَلْنِي مِنْ عِبَادِكَ الَّذِينَ صَرَفْتَ عَنْهُمُ الْبَلايَا وَ الْاَمْرَاضَ وَ الْفِتَنَ وَ الْاَعْرَاضَ مِنَ الَّذِينَ تُحْيِيهِمْ فِي عَافِيَةٍ وَ تُمِيتُهُمْ فِي عَافِيَةٍ وَ تُدْخِلُهُمُ الْجَنَّةَ فِي عَافِيَةٍ وَ تُجِيرُهُمْ مِنَ النَّارِ فِي عَافِيَةٍ وَ وَفِّقْ لِي بِمَنٍّ مِنْكَ صَلاحَ مَا اُؤَمِّلُ فِي نَفْسِي وَ اَهْلِي وَ وُلْدِي وَ اِخْوَانِي وَ مَالِي وَ جَمِيعِ مَا اَنْعَمْتَ بِهِ عَلَيَّ يَا اَرْحَمَ الرَّاحِمِينَ.


Fourteenth: Among the rites to be done in the holy shrine of Imam al-Husayn (‘a) is to invoke Almighty Allah’s blessings upon him. It is thus reported to stand behind the tomb at the side of the two shoulders and to invoke Almighty Allah’s blessings upon the Holy Prophet (s) and Imam al-Husayn (‘a).

In his book of Misbah al-Za’ir, Sayyid Ibn Tawus has reported the following form of invocation of blessings upon Imam al-Husayn (‘a) within some forms of ziyarah:

اللّٰهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ صَلِّ عَلَى الْحُسَيْنِ الْمَظْلُومِ الشَّهِيدِ قَتِيلِ الْعَبَرَاتِ وَ اَسِيرِ الْكُرُبَاتِ صَلاةً نَامِيَةً زَاكِيَةً مُبَارَكَةً يَصْعَدُ اَوَّلُهَا وَ لا يَنْفَدُ آخِرُهَا اَفْضَلَ مَا صَلَّيْتَ عَلَى اَحَدٍ مِنْ اَوْلادِ الْاَنْبِيَاءِ وَ الْمُرْسَلِينَ يَا رَبَّ الْعَالَمِينَ اللّٰهُمَّ صَلِّ عَلَى الْاِمَامِ الشَّهِيدِ الْمَقْتُولِ الْمَظْلُومِ الْمَخْذُولِ وَ السَّيِّدِ الْقَائِدِ وَ الْعَابِدِ الزَّاهِدِ الْوَصِيِّ الْخَلِيفَةِ الْاِمَامِ الصِّدِّيقِ الطُّهْرِ الطَّاهِرِ الطَّيِّبِ الْمُبَارَكِ وَ الرَّضِيِّ الْمَرْضِيِّ وَ التَّقِيِّ الْهَادِي الْمَهْدِيِّ الزَّاهِدِ الذَّائِدِ الْمُجَاهِدِ الْعَالِمِ اِمَامِ الْهُدَى سِبْطِ الرَّسُولِ وَ قُرَّةِ عَيْنِ الْبَتُولِ صلى الله عليه و آله و سلم اللّٰهُمَّ صَلِّ عَلَى سَيِّدِي وَ مَوْلايَ كَمَا عَمِلَ بِطَاعَتِكَ وَ نَهَى عَنْ مَعْصِيَتِكَ وَ بَالَغَ فِي رِضْوَانِكَ وَ اَقْبَلَ عَلَى اِيمَانِكَ غَيْرَ قَابِلٍ فِيكَ عُذْرا سِرّا وَ عَلانِيَةً يَدْعُو الْعِبَادَ اِلَيْكَ وَ يَدُلُّهُمْ عَلَيْكَ وَ قَامَ بَيْنَ يَدَيْكَ، يَهْدِمُ الْجَوْرَ بِالصَّوَابِ وَ يُحْيِي السُّنَّةَ بِالْكِتَابِ فَعَاشَ فِي رِضْوَانِكَ مَكْدُودا وَ مَضَى عَلَى طَاعَتِكَ وَ فِي اَوْلِيَائِكَ مَكْدُوحا وَ قَضَى اِلَيْكَ مَفْقُودا لَمْ يَعْصِكَ فِي لَيْلٍ وَ لا نَهَارٍ بَلْ جَاهَدَ فِيكَ الْمُنَافِقِينَ وَ الْكُفَّارَ اللّٰهُمَّ فَاجْزِهِ خَيْرَ جَزَاءِ الصَّادِقِينَ الْاَبْرَارِ وَ ضَاعِفْ عَلَيْهِمُ الْعَذَابَ وَ لِقَاتِلِيهِ الْعِقَابَ فَقَدْ قَاتَلَ كَرِيما وَ قُتِلَ مَظْلُوما وَ مَضَى مَرْحُوما يَقُولُ اَنَا ابْنُ رَسُولِ اللّٰهِ مُحَمَّدٍ وَ ابْنُ مَنْ زَكَّى وَ عَبَدَ فَقَتَلُوهُ بِالْعَمْدِ الْمُعْتَمَدِ قَتَلُوهُ عَلَى الْاِيمَانِ وَ اَطَاعُوا فِي قَتْلِهِ الشَّيْطَانَ وَ لَمْ يُرَاقِبُوا فِيهِ الرَّحْمَنَ. اللّٰهُمَّ فَصَلِّ عَلَى سَيِّدِي وَ مَوْلايَ صَلاةً تَرْفَعُ بِهَا ذِكْرَهُ وَ تُظْهِرُ بِهَا اَمْرَهُ وَ تُعَجِّلُ بِهَا نَصْرَهُ وَ اخْصُصْهُ بِاَفْضَلِ قِسَمِ الْفَضَائِلِ يَوْمَ الْقِيَامَةِ وَ زِدْهُ شَرَفا فِي اَعْلَى عِلِّيِّينَ وَ بَلِّغْهُ اَعْلَى شَرَفِ الْمُكَرَّمِينَ وَ ارْفَعْهُ مِنْ شَرَفِ رَحْمَتِكَ فِي شَرَفِ الْمُقَرَّبِينَ فِي الرَّفِيعِ الْاَعْلَى وَ بَلِّغْهُ الْوَسِيلَةَ وَ الْمَنْزِلَةَ الْجَلِيلَةَ وَ الْفَضْلَ وَ الْفَضِيلَةَ وَ الْكَرَامَةَ الْجَزِيلَةَ اللّٰهُمَّ فَاجْزِهِ عَنَّا اَفْضَلَ مَا جَازَيْتَ اِمَاما عَنْ رَعِيَّتِهِ وَ صَلِّ عَلَى سَيِّدِي وَ مَوْلايَ كُلَّمَا ذُكِرَ وَ كُلَّمَا لَمْ يُذْكَرْ يَا سَيِّدِي وَ مَوْلايَ اَدْخِلْنِي فِي حِزْبِكَ وَ زُمْرَتِكَ وَ اسْتَوْهِبْنِي مِنْ رَبِّكَ وَ رَبِّي فَاِنَّ لَكَ عِنْدَ اللّٰهِ جَاها وَ قَدْرا وَ مَنْزِلَةً رَفِيعَةً ، اِنْ سَاَلْتَ اُعْطِيتَ وَ اِنْ شَفَعْتَ شُفِّعْتَ اللّٰهَ اللّٰهَ فِي عَبْدِكَ وَ مَوْلاكَ لا تُخَلِّنِي عِنْدَ الشَّدَائِدِ وَ الْاَهْوَالِ لِسُوءِ عَمَلِي وَ قَبِيحِ فِعْلِي وَ عَظِيمِ جُرْمِي فَاِنَّكَ اَمَلِي وَ رَجَائِي وَ ثِقَتِي وَ مُعْتَمَدِي وَ وَسِيلَتِي اِلَى اللّٰهِ رَبِّي وَ رَبِّكَ لَمْ يَتَوَسَّلِ الْمُتَوَسِّلُونَ اِلَى اللّٰهِ بِوَسِيلَةٍ هِيَ اَعْظَمُ حَقّا وَ لا اَوْجَبُ حُرْمَةً وَ لا اَجَلُّ قَدْرا عِنْدَهُ مِنْكُمْ اَهْلَ الْبَيْتِ لا خَلَّفَنِيَ اللّٰهُ عَنْكُمْ بِذُنُوبِي وَ جَمَعَنِي وَ اِيَّاكُمْ فِي جَنَّةِ عَدْنٍ الَّتِي اَعَدَّهَا لَكُمْ وَ لِاَوْلِيَائِكُمْ اِنَّهُ خَيْرُ الْغَافِرِينَ وَ اَرْحَمُ الرَّاحِمِينَ اللّٰهُمَّ اَبْلِغْ سَيِّدِي وَ مَوْلايَ تَحِيَّةً كَثِيرَةً وَ سَلاما وَ ارْدُدْ عَلَيْنَا مِنْهُ السَّلامَ اِنَّكَ جَوَادٌ كَرِيمٌ وَ صَلِّ عَلَيْهِ كُلَّمَا ذُكِرَ السَّلامُ وَ كُلَّمَا لَمْ يُذْكَرْ يَا رَبَّ الْعَالَمِينَ.

Within the recommended acts on the ‘Ashura’ Day, I have cited a form of ziyarah of Imam al-Husayn (‘a). At the end of this section, I will mention another invocation of blessings upon the Immaculate Imams (‘a), which comprises a brief invocation of blessings upon Imam al-Husayn (‘a) exclusively. So, do not miss these invocations.