Alhassanain(p) Network for Heritage and Islamic Thought

SAFWAN'S DISCOURSE ON THE MERIT OF ZIYARAH OF ASHURA

Sayf ibn ‘Umayrah has reported that he said to Safwan, “‘Alqamah ibn Muhammad has not reported this supplication to us from Imam al-Baqir (‘a). He has only reported the ziyarah form.”

Answering him, Safwan said:

I once accompanied my master al-Sadiq, Allah’s peace and blessings be upon him, to this very place. He did as same as we have just done as regarding the method of ziyarah and then, after offering a prayer similar to the one we have just offered and bidding the visited Imam farewell as same as we have done, he said this very supplication.

Imam al-Sadiq (‘a), Safwan added, said to me, “Observe this form of ziyarah and this supplication and use them whenever you visit (the Imam). Surely, I guarantee on behalf of Almighty Allah for any one who says this form of ziyarah and this supplication while visiting the holy tomb or being at a distant place that his visit will be accepted, his efforts will be praiseworthy, his greetings will reach the Imams and will never be screened from them, all his requests will be granted by Almighty Allah whatever they will be, and he will never be disappointed. O Safwan, the Imam (‘a) added, I have received this very guarantee for those who use this form of ziyarah when visiting the holy tombs from my father who received it from his father ‘Ali ibn al-Husayn (‘a) who received it from his father al-Husayn (‘a) who received it from his brother al-Hasan (‘a) who received it from his father the Commander of the Faithful who received it from the Messenger of Allah who received it from Archangel Gabriel who received it from Almighty Allah, Who undertook for any one who would visit Imam al-Husayn (‘a) with this form of ziyarah and say this very supplication from the holy shrine or from a distant place that He (i.e. Almighty Allah) Himself should accept his visitation, grant him his requests whatever they would be, and respond to his prayers. Moreover, the visitor should never leave with disappointment; rather, Almighty Allah should make him leave with pleasure and delight of his eye due to settling of his needs, winning Paradise, being manumitted from Hellfire, and being granted the right to intercede for whomever he wishes except those who openly incur the animosity of the Ahl al-Bayt (‘a). Almighty Allah, as was maintained by Archangel Gabriel, undertook this pledge and called the angels to witness for it after the angels of His Kingdom had witnessed the same. O Allah’s Messenger, Archangel Gabriel added, Almighty Allah has sent me to carry this pleasant and good tidings to you as well as to ‘Ali, Fatimah, al-Hasan, al-Husayn, the Imams from your descendants, and your adherents (i.e. Shi’ah) up to the Resurrection Day. Up to the Resurrection Day, you as well as ‘Ali, Fatimah, al-Hasan, al-Husayn, and your adherents shall be pleased.

Imam al-Sadiq, Safwan added, then said to me: O Safwan, whenever you have an impenetrable problem that cannot be solved except by Almighty Allah, you must then visit (Imam al-Husayn) with this form of ziyarah, wherever you would be, and follow it with this supplication. You may then beseech your Lord to grant you your request and the response shall soon come from Almighty Allah Who never fails in His promise to His Messenger; out of His magnanimity and favoring. All praise be then to Allah.

MORE CONFIRMATIONS

In the book of al-Najm al-Thaqib (by al-Nuri), the story of the attendance of Hajj Sayyid Ahmad al-Rashti in the presence of the Imam of the Age, may our souls be accepted as ransoms from him, during his journey of the hajj pilgrimage, has been told in details. In one of the details of this story, which will be cited in this book after the Major Comprehensive Form of ziyarah (al-Ziyarah al-Jami’ah al-Kabirah), the Imam (‘a) said to al-Rashti with confirmation, “Why do you not (frequently) recite the ziyarah of ‘Ashura’, ‘Ashura’, ‘Ashura’, ‘Ashura’...?”

Commenting on this, our trustworthy mentor Shaykh al-Nuri said:

One of the unparalleled merits and points of honor of ziyarah of ‘Ashura’ is that its form is not similar to the other ordinary forms of ziyarah, which have been composed and dictated by the Holy Infallibles apparently, although nothing is issued from the immaculate hearts of these Holy Infallibles except statements proving that they have received these words from the Most High Origin. The ziyarah of ‘Ashura’, however, is similar to the Words of Almighty Allah that He revealed to Archangel Gabriel. This fact can be noticed in the words of this form of ziyarah, including the statements of invoking curses (on the enemies), the statements of invoking blessings (on the Imam and his companions), and the supplicatory statements. Hence, Archangel Gabriel conveyed these words to the Seal of the Prophets. As maintained by tangible experiences, this form of ziyarah is unique in achieving the requests, gaining the needs, and warding off the enemies if a visitor recites it continuously for forty days or even less. However, the most astonishing effect of preserving in reciting this form of ziyarah can be touched in the following story, mentioned in the book of Dar al-Salam. However, I will mention it in brief:

Hasan al-Yazdi the trustworthy, righteous, and pious Hajj and Mawla who lived in the vicinity of the holy shrine in al-Ghari (i.e. al-Najaf) and who was one of those who acted faithfully as regards neighboring this holy place and practiced acts of worship painstakingly, has reported the following incident from Muhammad ‘Ali al-Yazdi the trustworthy and honest Hajj:

In Yazd, there was a righteous and virtuous man who used to preoccupy himself (with acts of worship) and make preparations for his next life in his grave. He used to spend nights in a graveyard in the skirts of the city of Yazd, known as Mazar, in which a group of righteous people were buried. He had a neighbor who grew up with him since infanthood and both joined the same school and studied under the same mentor. Nevertheless, this neighbor became a tither (i.e. he seizes tenth of the people’s gains by means of power and injustice). He did not quit this process until he died. He was then buried in that graveyard in a grave near the place where the righteous man used to stay overnight.

In less than one month after the death of this tither, his righteous neighbor saw him in sleep in a good-looking costume as if he was enjoying the brightness of bliss. The righteous man approached the dead man and asked him, “I know very well your origin and your end, and your open appearance and your hidden manners. You were not one of those whom are expected to have righteous inner self and your deeds would bring you nothing but torment and chastisement. How could you attain this status?”

The dead replied, “What you have just said is exactly the truth. I had been placed in the most terrible torture since my death up to yesterday when the wife of Ashraf, the blacksmith, died and was buried in this place.” The dead pointed to a definite side, which was about one hundred arms away from his burial place. He then went on, “At the night of her burial, Abu-’Abdullah (Imam al-Husayn) visited her three times. In the third time, he ordered torture to be stopped from all the dead inhabitants of this graveyard. Since then, I was turned into bliss, luxury, comfort, and coziness.”

When the righteous man woke up, he was deeply perplexed. He therefore went to the market of the blacksmiths to ask about the man whose wife had recently died, because he had no familiarity with that man. When he found the blacksmith, he asked him, “Did you have a wife?” The blacksmith answered, “Yes, I had. She died recently and she was buried in such-and-such place.” The man mentioned the very place to which the dead tither pointed in the dream of the righteous man. “Had she ever visited the tomb of Abu-’Abdullah?” the righteous man asked. “No, she had not,” answered her widower. “Did she usually mention the misfortunes that the Imam (‘a) had to encounter?” asked the righteous man. “No, she did not,” answered her widower. “Was she usually holding consolation ceremonies for Imam al-Husayn (‘a)?” asked the righteous man. “No, she was not,” answered her widower, who added, “What for are you putting such questions?” Here, the righteous man narrated the whole story of his dream. The widower then said, “Yes, she used to recite ziyarah of ‘Ashura’ very frequently.”

SECOND FORM OF ZIYARAH ON DAY OF ASHURA; LESSER KNOWN VERSION

This form of ziyarah on the ‘Ashura’ Day is not as famous as the earlier one; rather, it is similar to it in reward and merits although it does not comprise the one-hundred time statements of invoking curse on the enemies and invoking blessings on the Imam and his companions. It is considered a great success for one whom is diverted from that form of ziyarah by a more important matter. The method of this form of ziyarah, as quoted from the book of al-Mazar al-Qadim, without mentioning the explanatory introduction, is as follows:

If you would like to visit Imam al-Husayn (‘a) from remote places or from the vicinity of his holy tomb, you may bathe yourself and come out to a desert or go up the roof on your house. You may then offer a two-unit prayer, reciting (after Surah al-Fatihah) Surah al-Tawhid in both units. When you accomplish the prayer, you may point to Imam al-Husayn (‘a) to greet him. The greetings, pointing, and intention must be made while turning the face towards the side of Imam al-Husayn’s tomb. Then, you may say the following words with reverence and submission:

السَّلامُ عَلَيْكَ يَا ابْنَ رَسُولِ اللّٰهِ السَّلامُ عَلَيْكَ يَا ابْنَ الْبَشِيرِ النَّذِيرِ وَ ابْنَ سَيِّدِ الْوَصِيِّينَ السَّلامُ عَلَيْكَ يَا ابْنَ فَاطِمَةَ سَيِّدَةِ نِسَاءِ الْعَالَمِينَ السَّلامُ عَلَيْكَ يَا خِيَرَةَ اللّٰهِ وَ ابْنَ خِيَرَتِهِ السَّلامُ عَلَيْكَ يَا ثَارَ اللّٰهِ وَ ابْنَ ثَارِهِ السَّلامُ عَلَيْكَ اَيُّهَا الْوِتْرُ الْمَوْتُورُ السَّلامُ عَلَيْكَ اَيُّهَا الْاِمَامُ الْهَادِي الزَّكِيُّ وَ عَلَى اَرْوَاحٍ حَلَّتْ بِفِنَائِكَ وَ اَقَامَتْ فِي جِوَارِكَ وَ وَفَدَتْ مَعَ زُوَّارِكَ السَّلامُ عَلَيْكَ مِنِّى مَا بَقِيتُ وَ بَقِيَ اللَّيْلُ وَ النَّهَارُ فَلَقَدْ عَظُمَتْ بِكَ الرَّزِيَّةُ وَ جَلَّتْ فِي الْمُؤْمِنِينَ وَ الْمُسْلِمِينَ وَ فِي اَهْلِ السَّمَاوَاتِ وَ اَهْلِ الْاَرَضِينَ اَجْمَعِينَ فَاِنَّا لِلَّهِ وَ اِنَّا اِلَيْهِ رَاجِعُونَ صَلَوَاتُ اللّٰهِ وَ بَرَكَاتُهُ وَ تَحِيَّاتُهُ عَلَيْكَ يَا اَبَا عَبْدِ اللّٰهِ الْحُسَيْنَ وَ عَلَى آبَائِكَ الطَّيِّبِينَ الْمُنْتَجَبِينَ وَ عَلَى ذُرِّيَّاتِكُمُ الْهُدَاةِ الْمَهْدِيِّينَ لَعَنَ اللّٰهُ اُمَّةً خَذَلَتْكَ وَ تَرَكَتْ نُصْرَتَكَ وَ مَعُونَتَكَ، وَ لَعَنَ اللّٰهُ اُمَّةً اَسَّسَتْ اَسَاسَ الظُّلْمِ لَكُمْ وَ مَهَّدَتِ الْجَوْرَ عَلَيْكُمْ وَ طَرَّقَتْ اِلَى اَذِيَّتِكُمْ وَ تَحَيُّفِكُمْ وَ جَارَتْ [وَ حَادَتْ‏] ذَلِكَ فِي دِيَارِكُمْ وَ اَشْيَاعِكُمْ بَرِئَتُ اِلَى اللّٰهِ عَزَّ وَ جَلَّ وَ اِلَيْكُمْ يَا سَادَاتِي وَ مَوَالِيَّ وَ اَئِمَّتِي مِنْهُمْ وَ مِنْ اَشْيَاعِهِمْ وَ اَتْبَاعِهِمْ وَ اَسْاَلُ اللّٰهَ الَّذِي اَكْرَمَ يَا مَوَالِيَّ مَقَامَكُمْ وَ شَرَّفَ مَنْزِلَتَكُمْ وَ شَأْنَكُمْ اَنْ يُكْرِمَنِي بِوِلايَتِكُمْ وَ مَحَبَّتِكُمْ وَ الايتِمَامِ بِكُمْ وَ بِالْبَرَاءَةِ مِنْ اَعْدَائِكُمْ وَ اَسْاَلُ اللّٰهَ الْبَرَّ الرَّحِيمَ اَنْ يَرْزُقَنِي مَوَدَّتَكُمْ وَ اَنْ يُوَفِّقَنِي لِلطَّلَبِ بِثَارِكُمْ مَعَ الْاِمَامِ الْمُنْتَظَرِ الْهَادِي مِنْ آلِ مُحَمَّدٍ وَ اَنْ يَجْعَلَنِي مَعَكُمْ فِي الدُّنْيَا وَ الْآخِرَةِ، وَ اَنْ يُبَلِّغَنِي الْمَقَامَ الْمَحْمُودَ لَكُمْ عِنْدَ اللّٰهِ وَ اَسْاَلُ اللّٰهَ عَزَّ وَ جَلَّ بِحَقِّكُمْ وَ بِالشَّأْنِ الَّذِي جَعَلَ اللّٰهُ لَكُمْ اَنْ يُعْطِيَنِي بِمُصَابِي بِكُمْ اَفْضَلَ مَا اَعْطَى مُصَابا بِمُصِيبَةٍ اِنَّا لِلَّهِ وَ اِنَّا اِلَيْهِ رَاجِعُونَ يَا لَهَا مِنْ مُصِيبَةٍ مَا اَفْجَعَهَا وَ اَنْكَاهَا لِقُلُوبِ الْمُؤْمِنِينَ وَ الْمُسْلِمِينَ فَاِنَّا لِلَّهِ وَ اِنَّا اِلَيْهِ رَاجِعُونَ اللّٰهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اجْعَلْنِي فِي مَقَامِي مِمَّنْ تَنَالُهُ مِنْكَ صَلَوَاتٌ وَ رَحْمَةٌ وَ مَغْفِرَةٌ وَ اجْعَلْنِي عِنْدَكَ وَجِيها فِي الدُّنْيَا وَ الْآخِرَةِ وَ مِنَ الْمُقَرَّبِينَ فَاِنِّي اَتَقَرَّبُ اِلَيْكَ بِمُحَمَّدٍ وَ آلِ مُحَمَّدٍ صَلَوَاتُكَ عَلَيْهِ وَ عَلَيْهِمْ اَجْمَعِينَ اللّٰهُمَّ وَ اِنِّي اَتَوَسَّلُ وَ اَتَوَجَّهُ بِصَفْوَتِكَ مِنْ خَلْقِكَ وَ خِيَرَتِكَ مِنْ خَلْقِكَ مُحَمَّدٍ وَ عَلِيٍّ وَ الطَّيِّبِينَ مِنْ ذُرِّيَّتِهِمَا اللّٰهُمَّ فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اجْعَلْ مَحْيَايَ مَحْيَاهُمْ وَ مَمَاتِي مَمَاتَهُمْ وَ لا تُفَرِّقْ بَيْنِي وَ بَيْنَهُمْ فِي الدُّنْيَا وَ الْآخِرَةِ اِنَّكَ سَمِيعُ الدُّعَاءِ اللّٰهُمَّ وَ هَذَا يَوْمٌ تَجَدَّدُ [تَجَدَّدَ] [تُجَدَّدُ] فِيهِ النِّقْمَةُ وَ تَنَزَّلُ [تَنَزَّلَ‏] [تُنَزَّلُ‏] فِيهِ اللَّعْنَةُ عَلَى اللَّعِينِ يَزِيدَ وَ عَلَى آلِ يَزِيدَ وَ عَلَى آلِ زِيَادٍ وَ عُمَرَ بْنِ سَعْدٍ وَ الشِّمْرِ اللّٰهُمَّ الْعَنْهُمْ وَ الْعَنْ مَنْ رَضِيَ بِقَوْلِهِمْ وَ فِعْلِهِمْ مِنْ اَوَّلٍ وَ آخِرٍ لَعْنا كَثِيرا وَ اَصْلِهِمْ حَرَّ نَارِكَ وَ اَسْكِنْهُمْ جَهَنَّمَ وَ سَاءَتْ مَصِيرا وَ اَوْجِبْ عَلَيْهِمْ وَ عَلَى كُلِّ مَنْ شَايَعَهُمْ وَ بَايَعَهُمْ وَ تَابَعَهُمْ وَ سَاعَدَهُمْ وَ رَضِيَ بِفِعْلِهِمْ وَ افْتَحْ لَهُمْ وَ عَلَيْهِمْ وَ عَلَى كُلِّ مَنْ رَضِيَ بِذَلِكَ لَعَنَاتِكَ الَّتِي لَعَنْتَ بِهَا كُلَّ ظَالِمٍ وَ كُلَّ غَاصِبٍ وَ كُلَّ جَاحِدٍ وَ كُلَّ كَافِرٍ وَ كُلَّ مُشْرِكٍ وَ كُلَّ شَيْطَانٍ رَجِيمٍ، وَ كُلَّ جَبَّارٍ عَنِيدٍ اللّٰهُمَّ الْعَنْ يَزِيدَ وَ آلَ يَزِيدَ وَ بَنِي مَرْوَانَ جَمِيعا اللّٰهُمَّ وَ ضَعِّفْ غَضَبَكَ وَ سَخَطَكَ وَ عَذَابَكَ وَ نَقِمَتَكَ عَلَى اَوَّلِ ظَالِمٍ ظَلَمَ اَهْلَ بَيْتِ نَبِيِّكَ اللّٰهُمَّ وَ الْعَنْ جَمِيعَ الظَّالِمِينَ لَهُمْ وَ انْتَقِمْ مِنْهُمْ اِنَّكَ ذُو نِقْمَةٍ مِنَ الْمُجْرِمِينَ اللّٰهُمَّ وَ الْعَنْ اَوَّلَ ظَالِمٍ ظَلَمَ آلَ بَيْتِ مُحَمَّدٍ وَ الْعَنْ اَرْوَاحَهُمْ وَ دِيَارَهُمْ وَ قُبُورَهُمْ وَ الْعَنِ اللّٰهُمَّ الْعِصَابَةَ الَّتِي نَازَلَتِ الْحُسَيْنَ ابْنَ بِنْتِ نَبِيِّكَ وَ حَارَبَتْهُ وَ قَتَلَتْ اَصْحَابَهُ وَ اَنْصَارَهُ وَ اَعْوَانَهُ وَ اَوْلِيَاءَهُ وَ شِيعَتَهُ وَ مُحِبِّيهِ وَ اَهْلَ بَيْتِهِ وَ ذُرِّيَّتَهُ وَ الْعَنِ اللّٰهُمَّ الَّذِينَ نَهَبُوا مَالَهُ وَ سَلَبُوا [وَ سَبَوْا] حَرِيمَهُ وَ لَمْ يَسْمَعُوا كَلامَهُ وَ لا مَقَالَهُ اللّٰهُمَّ وَ الْعَنْ كُلَّ مَنْ بَلَغَهُ ذَلِكَ فَرَضِيَ بِهِ مِنَ الْاَوَّلِينَ وَ الْآخِرِينَ وَ الْخَلائِقِ اَجْمَعِينَ اِلَى يَوْمِ الدِّينِ. السَّلامُ عَلَيْكَ يَا اَبَا عَبْدِ اللّٰهِ الْحُسَيْنَ وَ عَلَى مَنْ سَاعَدَكَ وَ عَاوَنَكَ وَ وَاسَاكَ بِنَفْسِهِ وَ بَذَلَ مُهْجَتَهُ فِي الذَّبِّ عَنْكَ السَّلامُ عَلَيْكَ يَا مَوْلايَ وَ عَلَيْهِمْ وَ عَلَى رُوحِكَ وَ عَلَى اَرْوَاحِهِمْ وَ عَلَى تُرْبَتِكَ وَ عَلَى تُرْبَتِهِمْ اللّٰهُمَّ لَقِّهِمْ رَحْمَةً وَ رِضْوَانا وَ رَوْحا وَ رَيْحَانا السَّلامُ عَلَيْكَ يَا مَوْلايَ يَا اَبَا عَبْدِ اللّٰهِ يَا ابْنَ خَاتَمِ النَّبِيِّينَ وَ يَا ابْنَ سَيِّدِ الْوَصِيِّينَ وَ يَا ابْنَ سَيِّدَةِ نِسَاءِ الْعَالَمِينَ السَّلامُ عَلَيْكَ يَا شَهِيدُ يَا ابْنَ الشَّهِيدِ اللّٰهُمَّ بَلِّغْهُ عَنِّي فِي هَذِهِ السَّاعَةِ وَ فِي هَذَا الْيَوْمِ وَ فِي هَذَا الْوَقْتِ وَ كُلِّ وَقْتٍ تَحِيَّةً وَ سَلاما، السَّلامُ عَلَيْكَ يَا ابْنَ سَيِّدِ الْعَالَمِينَ وَ عَلَى الْمُسْتَشْهَدِينَ مَعَكَ سَلاما مُتَّصِلا مَا اتَّصَلَ اللَّيْلُ وَ النَّهَارُ [بِالنَّهَارِ] السَّلامُ عَلَى الْحُسَيْنِ بْنِ عَلِيٍّ الشَّهِيدِ السَّلامُ عَلَى عَلِيِّ بْنِ الْحُسَيْنِ الشَّهِيدِ السَّلامُ عَلَى الْعَبَّاسِ بْنِ اَمِيرِ الْمُؤْمِنِينَ الشَّهِيدِ السَّلامُ عَلَى الشُّهَدَاءِ مِنْ وُلْدِ اَمِيرِ الْمُؤْمِنِينَ السَّلامُ عَلَى الشُّهَدَاءِ مِنْ وُلْدِ جَعْفَرٍ وَ عَقِيلٍ السَّلامُ عَلَى كُلِّ مُسْتَشْهَدٍ مِنَ الْمُؤْمِنِينَ اللّٰهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ بَلِّغْهُمْ عَنِّي تَحِيَّةً وَ سَلاما السَّلامُ عَلَيْكَ يَا رَسُولَ اللّٰهِ وَ عَلَيْكَ السَّلامُ وَ رَحْمَةُ اللّٰهِ وَ بَرَكَاتُهُ اَحْسَنَ اللّٰهُ لَكَ الْعَزَاءَ فِي وَلَدِكَ الْحُسَيْنِ عليه السلام السَّلامُ عَلَيْكَ يَا اَبَا الْحَسَنِ يَا اَمِيرَ الْمُؤْمِنِينَ وَ عَلَيْكَ السَّلامُ وَ رَحْمَةُ اللّٰهِ وَ بَرَكَاتُهُ اَحْسَنَ اللّٰهُ لَكَ الْعَزَاءَ فِي وَلَدِكَ الْحُسَيْنِ السَّلامُ عَلَيْكِ يَا فَاطِمَةُ يَا بِنْتَ رَسُولِ رَبِّ الْعَالَمِينَ ، وَ عَلَيْكِ السَّلامُ وَ رَحْمَةُ اللّٰهِ وَ بَرَكَاتُهُ اَحْسَنَ اللّٰهُ لَكِ الْعَزَاءَ فِي وَلَدِكِ الْحُسَيْنِ السَّلامُ عَلَيْكَ يَا اَبَا مُحَمَّدٍ الْحَسَنَ وَ عَلَيْكَ السَّلامُ وَ رَحْمَةُ اللّٰهِ وَ بَرَكَاتُهُ اَحْسَنَ اللّٰهُ لَكَ الْعَزَاءَ فِي اَخِيكَ الْحُسَيْنِ السَّلامُ عَلَى اَرْوَاحِ الْمُؤْمِنِينَ وَ الْمُؤْمِنَاتِ الْاَحْيَاءِ مِنْهُمْ وَ الْاَمْوَاتِ وَ عَلَيْهِمُ السَّلامُ وَ رَحْمَةُ اللّٰهِ وَ بَرَكَاتُهُ اَحْسَنَ اللّٰهُ لَهُمُ الْعَزَاءَ فِي مَوْلاهُمُ الْحُسَيْنِ اللّٰهُمَّ اجْعَلْنَا مِنَ الطَّالِبِينَ بِثَارِهِ مَعَ اِمَامٍ عَدْلٍ تُعِزُّ بِهِ الْاِسْلامَ وَ اَهْلَهُ يَا رَبَّ الْعَالَمِينَ.

You may then prostrate yourself and say the following words:

اللّٰهُمَّ لَكَ الْحَمْدُ عَلَى جَمِيعِ مَا نَابَ [يَأْتِي‏] مِنْ خَطْبٍ وَ لَكَ الْحَمْدُ عَلَى كُلِّ اَمْرٍ وَ اِلَيْكَ الْمُشْتَكَى فِي عَظِيمِ الْمُهِمَّاتِ بِخِيَرَتِكَ وَ اَوْلِيَائِكَ وَ ذَلِكَ لِمَا اَوْجَبْتَ لَهُمْ مِنَ الْكَرَامَةِ وَ الْفَضْلِ الْكَثِيرِ اللّٰهُمَّ فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ ارْزُقْنِي شَفَاعَةَ الْحُسَيْنِ عليه السلام يَوْمَ الْوُرُودِ وَ الْمَقَامِ الْمَشْهُودِ وَ الْحَوْضِ الْمَوْرُودِ [الْمَقَامَ الْمَشْهُودَ وَ الْحَوْضَ الْمَوْرُودَ] وَ اجْعَلْ لِي قَدَمَ صِدْقٍ عِنْدَكَ مَعَ الْحُسَيْنِ وَ اَصْحَابِ الْحُسَيْنِ عليه السلام الَّذِينَ وَاسَوْهُ بِاَنْفُسِهِمْ وَ بَذَلُوا دُونَهُ مُهَجَهُمْ وَ جَاهَدُوا مَعَهُ اَعْدَاءَكَ ابْتِغَاءَ مَرْضَاتِكَ وَ رَجَائِكَ وَ تَصْدِيقا بِوَعْدِكَ وَ خَوْفا مِنْ وَعِيدِكَ اِنَّكَ لَطِيفٌ لِمَا تَشَاءُ يَا اَرْحَمَ الرَّاحِمِينَ.

ZIYARAH ON THE DAY OF ARBAEEN; THE TWENTIETH OF SAFAR

Shaykh al-Tusi, in Tahdhib al-Ahkam and in Misbah al-Mutahajjid, has reported Imam al-Hasan al-’Askari (‘a) as saying, “The signs of a faithful believer are five: (1) offering fifty-one units of prayer (a day): seventeen units of the obligatory prayers and thirty-four units of the supererogatory prayers (Nafilah), (2) visitation (of Imam al-Husayn’s tomb) on the Arba’in Day: the twentieth of Safar; forty days after the martyrdom of Imam al-Husayn, (3) wearing a ring in the right hand, (4) pressing the forehead (by very frequent prostration before Almighty Allah), and (5) raising the voice with bismi-llahir-rahmanir-rahim (basmalah: In the Name of Allah; the All-beneficent, the All-merciful).

Two forms of ziyarah on the Arba’in Day have been mentioned in traditions:

FIRST FORM OF ZIYARAH ON THE ARBA’IN DAY

The first has been reported by Shaykh al-Tusi, in Tahdhib al-Ahkam and Misbah al-Mutahajjid, from Safwan al-Jammal who said: My master al-Sadiq, Allah’s blessings be upon him, instructed me to visit Imam al-Husayn (‘a) on the Arba’in Day, advisably in the early forenoon, and to say the following words:

السَّلامُ عَلَى وَلِيِّ اللّٰهِ وَ حَبِيبِهِ السَّلامُ عَلَى خَلِيلِ اللّٰهِ وَ نَجِيبِهِ السَّلامُ عَلَى صَفِيِّ اللّٰهِ وَ ابْنِ صَفِيِّهِ السَّلامُ عَلَى الْحُسَيْنِ الْمَظْلُومِ الشَّهِيدِ السَّلامُ عَلَى اَسِيرِ الْكُرُبَاتِ وَ قَتِيلِ الْعَبَرَاتِ اللّٰهُمَّ اِنِّي اَشْهَدُ اَنَّهُ وَلِيُّكَ وَ ابْنُ وَلِيِّكَ وَ صَفِيُّكَ وَ ابْنُ صَفِيِّكَ الْفَائِزُ بِكَرَامَتِكَ اَكْرَمْتَهُ بِالشَّهَادَةِ وَ حَبَوْتَهُ بِالسَّعَادَةِ وَ اجْتَبَيْتَهُ بِطِيبِ الْوِلادَةِ وَ جَعَلْتَهُ سَيِّدا مِنَ السَّادَةِ وَ قَائِدا مِنَ الْقَادَةِ وَ ذَائِدا مِنَ الذَّادَةِ وَ اَعْطَيْتَهُ مَوَارِيثَ الْاَنْبِيَاءِ وَ جَعَلْتَهُ حُجَّةً عَلَى خَلْقِكَ مِنَ الْاَوْصِيَاءِ فَاَعْذَرَ فِي الدُّعَاءِ وَ مَنَحَ النُّصْحَ وَ بَذَلَ مُهْجَتَهُ فِيكَ لِيَسْتَنْقِذَ عِبَادَكَ مِنَ الْجَهَالَةِ وَ حَيْرَةِ الضَّلالَةِ وَ قَدْ تَوَازَرَ عَلَيْهِ مَنْ غَرَّتْهُ الدُّنْيَا وَ بَاعَ حَظَّهُ بِالْاَرْذَلِ الْاَدْنَى وَ شَرَى آخِرَتَهُ بِالثَّمَنِ الْاَوْكَسِ وَ تَغَطْرَسَ وَ تَرَدَّى فِي هَوَاهُ وَ اَسْخَطَكَ وَ اَسْخَطَ نَبِيَّكَ ، وَ اَطَاعَ مِنْ عِبَادِكَ اَهْلَ الشِّقَاقِ وَ النِّفَاقِ وَ حَمَلَةَ الْاَوْزَارِ الْمُسْتَوْجِبِينَ النَّارَ [لِلنَّارِ] فَجَاهَدَهُمْ فِيكَ صَابِرا مُحْتَسِبا حَتَّى سُفِكَ فِي طَاعَتِكَ دَمُهُ وَ اسْتُبِيحَ حَرِيمُهُ اللّٰهُمَّ فَالْعَنْهُمْ لَعْنا وَبِيلا وَ عَذِّبْهُمْ عَذَابا اَلِيما السَّلامُ عَلَيْكَ يَا ابْنَ رَسُولِ اللّٰهِ السَّلامُ عَلَيْكَ يَا ابْنَ سَيِّدِ الْاَوْصِيَاءِ اَشْهَدُ اَنَّكَ اَمِينُ اللّٰهِ وَ ابْنُ اَمِينِهِ عِشْتَ سَعِيدا وَ مَضَيْتَ حَمِيدا وَ مُتَّ فَقِيدا مَظْلُوما شَهِيدا وَ اَشْهَدُ اَنَّ اللّٰهَ مُنْجِزٌ مَا وَعَدَكَ وَ مُهْلِكٌ مَنْ خَذَلَكَ وَ مُعَذِّبٌ مَنْ قَتَلَكَ وَ اَشْهَدُ اَنَّكَ وَفَيْتَ بِعَهْدِ اللّٰهِ وَ جَاهَدْتَ فِي سَبِيلِهِ حَتَّى اَتَاكَ الْيَقِينُ فَلَعَنَ اللّٰهُ مَنْ قَتَلَكَ وَ لَعَنَ اللّٰهُ مَنْ ظَلَمَكَ وَ لَعَنَ اللّٰهُ اُمَّةً سَمِعَتْ بِذَلِكَ فَرَضِيَتْ بِهِ، اللّٰهُمَّ اِنِّي اُشْهِدُكَ اَنِّي وَلِيٌّ لِمَنْ وَالاهُ وَ عَدُوٌّ لِمَنْ عَادَاهُ بِاَبِي اَنْتَ وَ اُمِّي يَا ابْنَ رَسُولِ اللّٰهِ اَشْهَدُ اَنَّكَ كُنْتَ نُورا فِي الْاَصْلابِ الشَّامِخَةِ وَ الْاَرْحَامِ الْمُطَهَّرَةِ [الطَّاهِرَةِ] لَمْ تُنَجِّسْكَ الْجَاهِلِيَّةُ بِاَنْجَاسِهَا وَ لَمْ تُلْبِسْكَ الْمُدْلَهِمَّاتُ مِنْ ثِيَابِهَا وَ اَشْهَدُ اَنَّكَ مِنْ دَعَائِمِ الدِّينِ وَ اَرْكَانِ الْمُسْلِمِينَ وَ مَعْقِلِ الْمُؤْمِنِينَ وَ اَشْهَدُ اَنَّكَ الْاِمَامُ الْبَرُّ التَّقِيُّ الرَّضِيُّ الزَّكِيُّ الْهَادِي الْمَهْدِيُّ وَ اَشْهَدُ اَنَّ الْاَئِمَّةَ مِنْ وُلْدِكَ كَلِمَةُ التَّقْوَى وَ اَعْلامُ الْهُدَى وَ الْعُرْوَةُ الْوُثْقَى وَ الْحُجَّةُ عَلَى اَهْلِ الدُّنْيَا وَ اَشْهَدُ اَنِّي بِكُمْ مُؤْمِنٌ وَ بِاِيَابِكُمْ مُوقِنٌ بِشَرَائِعِ دِينِي وَ خَوَاتِيمِ عَمَلِي وَ قَلْبِي لِقَلْبِكُمْ سِلْمٌ وَ اَمْرِي لِاَمْرِكُمْ مُتَّبِعٌ وَ نُصْرَتِي لَكُمْ مُعَدَّةٌ حَتَّى يَأْذَنَ اللّٰهُ لَكُمْ فَمَعَكُمْ مَعَكُمْ لا مَعَ عَدُوِّكُمْ صَلَوَاتُ اللّٰهِ عَلَيْكُمْ وَ عَلَى اَرْوَاحِكُمْ وَ اَجْسَادِكُمْ [اَجْسَامِكُمْ‏] وَ شَاهِدِكُمْ وَ غَائِبِكُمْ وَ ظَاهِرِكُمْ وَ بَاطِنِكُمْ آمِينَ رَبَّ الْعَالَمِينَ.

You may then offer a two-unit prayer and then pray Almighty Allah for anything you like. Then, you may return.

SECOND FORM OF ZIYARAH ON THE ARBA’IN DAY

The second form of ziyarah of Imam al-Husayn (‘a) on the Arba’in Day is reported from Jabir. ‘Ata has reported the following:

I was accompanying Jabir ibn ‘Abdullah al-Ansari on the twentieth of Safar (the Arba’in Day). When we arrived at al-Ghaziriyyah,( ) he bathed himself from the water of its river and then put a pure (i.e. clean and ceremonially pure) shirt that he had carried with him. After that, he asked me, “Do you carry with you any fragrance, ‘Ata?” As I answered in the affirmative, I handed some fragrance over to him and he put some of it on his head and other organs. He then walked barefooted until he stopped at the side of Imam al-Husayn’s head. He then repeated three times the Takbir statement. He then fell to the ground fainted. When he recovered consciousness, I could hear him saying these words:

السّلام‏ عليكم يا ال اللّه...

This is the very form of ziyarah previously cited under the title “Form of Ziyarah on the Fifteenth of Rajab.”

Yet, there is a difference in a very few statements, which, as maintained by Shaykh al-Tusi, came from the difference in the manuscripts of this form of ziyarah.

Hence, one can say the previously mentioned form of ziyarah on the fifteenth of Rajab.

VISITING IMAM HUSAYN (A) ON SPECIAL OCCASIONS

The rewards of visitations to Imam al-Husayn’s tomb increase when these visitations are made on special occasions, especially those related to Imam al-Husayn (‘a) himself, such as the Mubahalah Day (i.e. the day of invoking Almighty Allah’s curse on the lying party; the twenty-fourth of Dhu’l-Hijjah), the day of the revelation of Surah Hal-Ata (No. 76, also called Surah al-Insan or Surah al-Dahr; the twenty-fifth of Dhu’l-Hijjah), Imam al-Husayn’s birthday (i.e. the third of Sha’ban), Friday nights, and other blessed days of the year.

As maintained from some traditions, Almighty Allah looks at Imam al-Husayn’s tomb every Friday night with an honoring look; He therefore sends all Prophets and Prophets’ successors to visit him.

Ibn Qawlawayh has reported that Imam al-Sadiq (‘a) said, “Whoever visits the tomb of al-Husayn (‘a) on Fridays, shall be forgiven by Almighty Allah, shall not leave this worldly life with regret, and shall be in Paradise with al-Husayn (‘a).”

The narration of al-A’mash includes that one of his neighbors said to him, “In sleep, I saw pieces of paper coming down from the heavens carrying security for any one who visits al-Husayn (‘a) on Friday nights.”

An indication of this narration will be mentioned in the coming chapter about the recommended acts al-Kazimiyyah when the story of Hajj ‘Ali al-Baghdadi will be cited.

It has been also narrated that when he was asked whether there is a more favorable time than other times for visiting the tomb of Imam al-Husayn (‘a), Imam al-Sadiq (‘a) answered, “You may visit him every time, because visiting him is the most favorable predetermined act. So, whoever pays him more visits will have a bigger share of goodness; but whoever pays him less visits will have a less share. However, you may exert more efforts to visit him on the blessed occasions, because rewards for righteous deeds are multiplied on these occasions and the angels come down from the heavens to visit him thereon.”

However, I could find a form of ziyarah restricted to these blessed occasions although there is a supplicatory prayer that is recommended to be said on the third of Sha’ban, Imam al-Husayn’s birthday, and reported from the Sacred Side (i.e. Imam al-Mahdi) as one of his signed documents. This supplicatory prayer has been already cited in this book within the recommended deeds on the third of Sha’ban (pp. 614 of Vol. 1).

VISITING IMAM AL-HUSAYN (‘A) FROM DISTANT PLACES

It is also worth mentioning that to visit Imam al-Husayn (‘a) from any place other than Karbala’ brings about abundant reward. To highlight this fact, let us refer to two traditions only, quoted from al-Kafi (by Shaykh al-Kulayni), man-la-yahzuruhul-faqih (by Shaykh al-Saduq), and Tahdhib al-Ahkam (by Shaykh al-Tusi):

First Tradition: Ibn Abi-’Umayr has reported on the authority of Hisham that Imam al-Sadiq (‘a) said, “If you are too remote (to come to Imam al-Husayn’s tomb), you may go up the highest point of your houses, offer a two-unit prayer, and point to our groups while greeting us. If you do so, your act will reach us.”

Second Tradition: Hannan ibn Sadir has reported on the authority of his father that Imam al-Sadiq (‘a) once asked his father, “Sadir, do you visit the tomb of al-Husayn (‘a) everyday?”

“No,” answered Sadir, “I do not. May Allah accept me as ransom for you.”

“How antipathetic you are! Do you visit him every week?” Imam al-Sadiq (‘a) asked.

“No, I do not,” answered Sadir.

“Do you visit him once a month?” asked the Imam (‘a).

“No, I do not,” answered Sadir.

“Do you visit him once a year?” asked the Imam (‘a).

“Perhaps,” answered Sadir, “I do.”

The Imam (‘a) commented, “Sadir, how antipathetic with al-Husayn (‘a) you are! You should have known that there are two thousand (or one million according to the report mentioned in Tahdhib al-Ahkam and man-la-yahzuruhul-faqih) angels of Almighty Allah who are ceaselessly visiting Imam al-Husayn (‘a) with dusty hair and appearance. What will harm you, O Sadir, if you visit the tomb of al-Husayn (‘a) fives times a week or once a day?”

Sadir answered, “May Allah accept me as ransom for you! Very long distance separates us from Imam al-Husayn’s tomb.”

The Imam (‘a) instructed, “You can go up the roof of your house, take a look to the right and the left sides, raise your head towards the sky, turn towards the side of Imam al-Husayn’s tomb, and say the following words:

السّلام عليك يا ابا عبد اللّه،السّلام عليك و رحمة اللّه و بركاته

If you do, you will gain the reward of one time of hajj and one time of ‘umrah.”

Sadir then said, “After this, I kept on doing this form of ziyarah more than twenty times a month.”

It is worth mentioning that similar words have been previously mentioned in the first general form of ziyarah.

MERITS AND ETIQUETTES OF THE SOIL OF IMAM HUSAYN'S (A) TOMB

Be it known to you that there are traditions, supporting each other, stating that the soil (turbah) of Imam al-Husayn (i.e. the dust of the land of Karbala’ where Imam al-Husayn (‘a) was buried) heals from all diseases and ailments except death. It also immunizes from all infections and fears. Traditions confirming this fact are uninterruptedly reported and the miracles emphasizing it are also too many to be counted.

In my book of al-Fawa’id al-Razawiyyah on the biographies of the Imamiyyah Shi’ite scholars, I have mentioned that Sayyid Ni’matullah al-Jaza’iri, the well-versed traditionist, was one of those who exerted painstaking efforts in seeking knowledge, enduring hardships and suffering very much for that purpose. He was so poor that he used to benefit from the moonlight in order to study the religious knowledge at night. He kept on so until he became partially sighted. As a treatment of this impairment, he used to use the soil of Imam al-Husayn (‘a), as well as the soil of the tombs of the Holy Imams (‘a) buried in Iraq, as eye ointment. Owing to the blessings of that soil, his eyesight was be recovered.

I have already warned the people of the present age against doubting about this tale due to their associations with unbelievers and atheists.

In his famous book of Hayat al-Haywan al-Kubra, al-Damiri states that after the serpent lives for one hundred years, it loses eyesight. Hence, Almighty Allah inspires it to anoint its eyes with dry rush( ) so that it recovers its eyesight. So, a serpent comes from the desert towards orchards and gardens, where the dry rush grows, even if it has to cover very long distances until it finds this plant, anoints its eyes with it, and recovers eyesight.

This very fact has been also reported by al-Zamakhshari and others.

In conclusion, if we believe that Almighty Allah has placed such healing material in this dry plant to which a blind serpent is guided in order to take its share of it, then why do we deem unbelievable and astonishing that Almighty Allah places remedy of all maladies, as well as other utilities and blessings, in the dust of His Prophet’s grandson, Allah’s peace be upon him, who was martyred along with all of his family members so that his adherents and devotees will benefit by it?

Speaking of this topic, let us hereinafter mention several traditions that make us believe this fact:

First Tradition: It has been reported that whenever the Paradisiacal women (al-Hur al-’In) notice that an angel is about to descend to the earth for any matter, they ask him to bring them as presents rosaries and prostration-clays made of the clay of Imam al-Husayn’s tomb.

Second Tradition: Through a valid chain of authority, a man related that Imam al-Rida (‘a) once sent him parcels of clothes among them there were pieces of clay from Khurasan. “What are these pieces of clays?” the man asked the courier. He answered, “This clay is from the tomb of Imam al-Husayn (‘a). Whenever Imam al-Rida (‘a) sent clothes or any thing else to anybody, he would certainly add pieces of this clay to his presents. He used to say: This is security by the permission of Allah.”

Third Tradition: ‘Abdullah ibn Ya’fur has reported that he once said to Imam al-Sadiq (‘a), “Some persons take a piece of the clay of Imam al-Husayn’s tomb and it brings them good benefits; but when others do, they do not find any benefit.”

The Imam (‘a) commented, “This is untrue. I swear it by Allah. Every one who takes from this clay and believes that Almighty Allah will benefit him by it, will certainly find benefit.”

Fourth Tradition: Abu-Hamzah has reported that he once asked Imam al-Sadiq (‘a), “I noticed some people of our faith taking with them a piece of the clay of Imam al-Husayn’s tomb as means of healing. Does such clay really heal?”

The Imam (‘a) answered, “Healing is sought from the dust that lies between him and his tomb for a distance of four miles.( ) Healing may be also sought from the dust of the tomb of my grandfather the Messenger of Allah as well as the tombs of al-Hasan, ‘Ali (ibn al-Husayn), and Muhammad (ibn ‘Ali). Therefore, you may take from this dust, for it is remedy of all maladies and security from whatever you fear. Nothing that is used in treatment of maladies can ever match this dust in healing except prayer to Almighty Allah. However, the effect of this dust may be spoiled by the matters that are mixed to it from the bowels in which this dust is placed as well as the lack of faith of those who are treated with it. As for those who have full confidence in the facility of this clay to heal when it is used as treatment, it will definitely heal them, by the permission of Almighty Allah, more than other means of treatments do. It may also be spoiled by devils and faithless jinn who rub it over their bodies. All things by which this clay is passed smell it. As for devils and the faithless jinn, they envy the sons of Adam (i.e. human beings) for having this clay. Hence, they try to rub it over their bodies and when they do, its general benefit vanishes. Whenever a piece of clay comes out from the Ha’ir, an innumerable number of devils and faithless jinn ready themselves for it. While this clay is still in the hand of its owner, they rub it, because they cannot enter the Ha’ir since the angels are always there. If any part of that clay is saved from the rubbing of them, it will immediately heal the one for whom it is used as treatment. So, if you take such clay, you should hide it and mention Almighty Allah on it as much as you can. However, I have been informed that some people take such pieces of clay and belittle its worth so much that some of them even throw it in the place where camels, mules, and donkeys excrete, or they put them in vessels from which they eat, vessels from which they wash their hands from the residues of food, packs, or baskets. How can those who belittle these pieces of clay find healing? A faith-free heart of such people who belittle such things in which their prosperity lies will definitely spoil the effects of these things.”

Fifth Tradition: It has been reported that before having from the soil of Imam al-Husayn’s tomb, one may take an amount as small as a chick-pea grain with the tips of fingers, kiss it, pass it over the two eyes and the other body organs and then say the following supplicatory words:

اللّٰهُمَّ بِحَقِّ هَذِهِ التُّرْبَةِ وَ بِحَقِّ مَنْ حَلَّ بِهَا وَ ثَوَى فِيهَا وَ بِحَقِّ جَدِّهِ وَ اَبِيهِ وَ اُمِّهِ وَ اَخِيهِ وَ الْاَئِمَّةِ مِنْ وُلْدِهِ وَ بِحَقِّ الْمَلائِكَةِ الْحَافِّينَ بِهِ إلا جَعَلْتَهَا شِفَاءً مِنْ كُلِّ دَاءٍ وَ بُرْءا مِنْ كُلِّ مَرَضٍ وَ نَجَاةً مِنْ كُلِّ آفَةٍ وَ حِرْزا مِمَّا اَخَافُ وَ اَحْذَرُ.

After that, one may use it.

It has been also reported that to recite Surah al-Qadr (No. 97) is the seal on the clay of Imam al-Husayn’s tomb.

It has been also reported that when one has a piece of the clay of Imam al-Husayn’s tomb or feeds it to someone else, the following supplicatory prayer may be said:

بِسْمِ اللّٰهِ وَ بَاللّٰهِ اللّٰهُمَّ اجْعَلْهُ رِزْقا وَاسِعا وَ عِلْما نَافِعا وَ شِفَاءً مِنْ كُلِّ دَاءٍ اِنَّكَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ.

There are more privileges of the clay taken from Imam al-Husayn’s tomb. It is recommended to put a piece of it with the dead bodies in the tombs.

It is recommended to use it in writing on coffins.

It is recommended to use it to prostrate oneself on.

It has been reported that prostration on a clay taken from Imam al-Husayn’s tomb penetrates the Seven Screens; that is, it achieves admission of the prayer since it climbs to the heavens.

It is also recommended to have beads made of this clay to use it in supplications and statements of mentioning Almighty Allah. Even if such beads are grasped in hands without uttering any supplication, this deed brings about a great reward.

It is worth mentioning that such utterance of glorification statements is different from the glorification that is uttered by all things to which Almighty Allah has referred.

In summary, the glorification mentioned in the previously cited report is restricted to the glorification of the clay of Imam al-Husayn’s tomb - may Allah accept our souls to be ransoms for him.

Sixth Tradition: Imam al-Rida (‘a) is reported to have said: Whoever uses the rosary made of the clay of Imam al-Husayn’s tomb, repeating the following statements with each bead, Almighty Allah shall record for him six thousand excellent points, erase six thousand evildoings of him, raise him six thousand ranks, and decide for him six thousand times of intercession:

سبحان اللّه و الحمد للّه و لا اله الاّ اللّه و اللّه اكبر

Imam al-Sadiq (‘a) is reported to have said, “Whoever uses the rosary made of the clay of Imam al-Husayn’s tomb imploring for Almighty Allah’s forgiveness one time only, shall be considered to have implored His forgiveness seventy times. Whoever holds in his hand such a rosary without uttering any statement of glorification, shall be considered to have uttered seven statements of glorification for each bead.