Alhassanain(p) Network for Heritage and Islamic Thought

ZIYARAH OF THE MOTHER OF IMAM AL QAEM (A)

You may then visit the doyenne of this world and the Next World; namely, the mother of Imam al-Qa’im whose tomb is situated behind the tomb of our master Imam al-Hasan al-’Askari (‘a).

You should thus say the following words while visiting her tomb:

السَّلامُ عَلَى رَسُولِ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَ آلِهِ الصَّادِقِ الْاَمِينِ السَّلامُ عَلَى مَوْلانَا اَمِيرِ الْمُؤْمِنِينَ السَّلامُ عَلَى الْاَئِمَّةِ الطَّاهِرِينَ الْحُجَجِ الْمَيَامِينِ السَّلامُ عَلَى وَالِدَةِ الْاِمَامِ وَ الْمُودَعَةِ اَسْرَارَ الْمَلِكِ الْعَلامِ وَ الْحَامِلَةِ لِاَشْرَفِ الْاَنَامِ السَّلامُ عَلَيْكِ اَيَّتُهَا الصِّدِّيقَةُ الْمَرْضِيَّةُ السَّلامُ عَلَيْكِ يَا شَبِيهَةَ اُمِّ مُوسَى وَ ابْنَةَ حَوَارِيِّ عِيسَى السَّلامُ عَلَيْكِ اَيَّتُهَا التَّقِيَّةُ النَّقِيَّةُ السَّلامُ عَلَيْكِ اَيَّتُهَا الرَّضِيَّةُ الْمَرْضِيَّةُ السَّلامُ عَلَيْكِ اَيَّتُهَا الْمَنْعُوتَةُ فِي الْاِنْجِيلِ الْمَخْطُوبَةُ مِنْ رُوحِ اللّٰهِ الْاَمِينِ وَ مَنْ رَغِبَ فِي وُصْلَتِهَا مُحَمَّدٌ سَيِّدُ الْمُرْسَلِينَ وَ الْمُسْتَوْدَعَةُ اَسْرَارَ رَبِّ الْعَالَمِينَ ، السَّلامُ عَلَيْكِ وَ عَلَى آبَائِكِ الْحَوَارِيِّينَ السَّلامُ عَلَيْكِ وَ عَلَى بَعْلِكِ وَ وَلَدِكِ السَّلامُ عَلَيْكِ وَ عَلَى رُوحِكِ وَ بَدَنِكِ الطَّاهِرِ اَشْهَدُ اَنَّكِ اَحْسَنْتِ الْكَفَالَةَ وَ اَدَّيْتِ الْاَمَانَةَ وَ اجْتَهَدْتِ فِي مَرْضَاةِ اللّٰهِ وَ صَبَرْتِ فِي ذَاتِ اللّٰهِ وَ حَفِظْتِ سِرَّ اللّٰهِ وَ حَمَلْتِ وَلِيَّ اللّٰهِ وَ بَالَغْتِ فِي حِفْظِ حُجَّةِ اللّٰهِ وَ رَغِبْتِ فِي وُصْلَةِ اَبْنَاءِ رَسُولِ اللّٰهِ عَارِفَةً بِحَقِّهِمْ مُؤْمِنَةً بِصِدْقِهِمْ مُعْتَرِفَةً بِمَنْزِلَتِهِمْ مُسْتَبْصِرَةً بِاَمْرِهِمْ مُشْفِقَةً عَلَيْهِمْ مُؤْثِرَةً هَوَاهُمْ وَ اَشْهَدُ اَنَّكِ مَضَيْتِ عَلَى بَصِيرَةٍ مِنْ اَمْرِكِ مُقْتَدِيَةً بِالصَّالِحِينَ رَاضِيَةً مَرْضِيَّةً تَقِيَّةً نَقِيَّةً زَكِيَّةً فَرَضِيَ اللّٰهُ عَنْكِ وَ اَرْضَاكِ وَ جَعَلَ الْجَنَّةَ مَنْزِلَكِ وَ مَأْوَاكِ فَلَقَدْ اَوْلاكِ مِنَ الْخَيْرَاتِ مَا اَوْلاكِ وَ اَعْطَاكِ مِنَ الشَّرَفِ مَا بِهِ اَغْنَاكِ فَهَنَّاكِ اللّٰهُ بِمَا مَنَحَكِ مِنَ الْكَرَامَةِ وَ اَمْرَاَكِ.

You may then raise your head towards the heavens and say the following supplicatory prayer:

اللّٰهُمَّ اِيَّاكَ اعْتَمَدْتُ وَ لِرِضَاكَ طَلَبْتُ وَ بِاَوْلِيَائِكَ اِلَيْكَ تَوَسَّلْتُ وَ عَلَى غُفْرَانِكَ وَ حِلْمِكَ اتَّكَلْتُ وَ بِكَ اعْتَصَمْتُ وَ بِقَبْرِ اُمِّ وَلِيِّكَ لُذْتُ فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ انْفَعْنِي بِزِيَارَتِهَا وَ ثَبِّتْنِي عَلَى مَحَبَّتِهَا وَ لا تَحْرِمْنِي شَفَاعَتَهَا وَ شَفَاعَةَ وَلَدِهَا وَ ارْزُقْنِي مُرَافَقَتَهَا وَ احْشُرْنِي مَعَهَا وَ مَعَ وَلَدِهَا كَمَا وَفَّقْتَنِي لِزِيَارَةِ وَلَدِهَا وَ زِيَارَتِهَا اللّٰهُمَّ اِنِّي اَتَوَجَّهُ اِلَيْكَ بِالْاَئِمَّةِ الطَّاهِرِينَ وَ اَتَوَسَّلُ اِلَيْكَ بِالْحُجَجِ الْمَيَامِينِ مِنْ آلِ طه وَ يس اَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ الطَّيِّبِينَ وَ اَنْ تَجْعَلَنِي مِنَ الْمُطْمَئِنِّينَ الْفَائِزِينَ الْفَرِحِينَ الْمُسْتَبْشِرِينَ الَّذِينَ لا خَوْفٌ عَلَيْهِمْ وَ لا هُمْ يَحْزَنُونَ وَ اجْعَلْنِي مِمَّنْ قَبِلْتَ سَعْيَهُ وَ يَسَّرْتَ اَمْرَهُ وَ كَشَفْتَ ضُرَّهُ وَ آمَنْتَ خَوْفَهُ. اللّٰهُمَّ بِحَقِّ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ لا تَجْعَلْهُ آخِرَ الْعَهْدِ مِنْ زِيَارَتِي اِيَّاهَا وَ ارْزُقْنِي الْعَوْدَ اِلَيْهَا اَبَدا مَا اَبْقَيْتَنِي وَ اِذَا تَوَفَّيْتَنِي فَاحْشُرْنِي فِي زُمْرَتِهَا وَ اَدْخِلْنِي فِي شَفَاعَةِ وَلَدِهَا وَ شَفَاعَتِهَا وَ اغْفِرْ لِي وَ لِوَالِدَيَّ وَ لِلْمُؤْمِنِينَ وَ الْمُؤْمِنَاتِ وَ آتِنَا فِي الدُّنْيَا حَسَنَةً وَ فِي الْآخِرَةِ حَسَنَةً وَ قِنَا بِرَحْمَتِكَ عَذَابَ النَّارِ وَ السَّلامُ عَلَيْكُمْ يَا سَادَاتِي وَ رَحْمَةُ اللّٰهِ وَ بَرَكَاتُهُ.

ZIYARAH OF LADY HAKIMAH; DAUGHTER OF IMAM MUHAMMAD AL JAWAD

Zayd al-Shahham is reported to have asked Imam al-Sadiq (‘a), “What is the reward of one who visits one of you (i.e. the Ahl al-Bayt)?”

The Imam (‘a) answered, “One will gain the reward of visiting the Messenger of Allah.”

As has been previously cited, Imam al-Sadiq (‘a) is reported to have said, “One who offers a four-unit prayer at the tomb of an obligatorily obeyed Imam, shall have the reward of one time of hajj and one time of ‘umrah.”

In my book of Hadiyyat al-Za’irin, I have mentioned the virtues and excellencies of Lady Hakimah the daughter of Imam Muhammad al-Taqi, peace be upon them.

The holy tomb of this lady lies behind the side of the two Imams’ feet and is attached to their tombs.

I have also mentioned (in that book) that books on forms of ziyarah have not defined any formula to this honorable lady, although she enjoys a sublime status. Hence, it is required to visit this lady with the general forms of ziyarah that are dedicated to the Holy Imams’ descendants or the ziyarah formula of her noble paternal aunt, Lady Fatimah al-Ma’sumah the daughter of Imam Musa al-Kazim.

Hence, a visitor may direct towards the kiblah direction and say the following words:

السَّلامُ عَلَى آدَمَ صِفْوَةِ اللّٰهِ السَّلامُ عَلَى نُوحٍ نَبِيِّ اللّٰهِ السَّلامُ عَلَى اِبْرَاهِيمَ خَلِيلِ اللّٰهِ السَّلامُ عَلَى مُوسَى كَلِيمِ اللّٰهِ السَّلامُ عَلَى عِيسَى رُوحِ اللّٰهِ السَّلامُ عَلَيْكَ يَا رَسُولَ اللّٰهِ السَّلامُ عَلَيْكَ يَا خَيْرَ خَلْقِ اللّٰهِ السَّلامُ عَلَيْكَ يَا صَفِيَّ اللّٰهِ السَّلامُ عَلَيْكَ يَا مُحَمَّدَ بْنَ عَبْدِ اللّٰهِ خَاتَمَ النَّبِيِّينَ السَّلامُ عَلَيْكَ يَا اَمِيرَ الْمُؤْمِنِينَ عَلِيَّ بْنَ اَبِي طَالِبٍ وَصِيَّ رَسُولِ اللّٰهِ السَّلامُ عَلَيْكِ يَا فَاطِمَةُ سَيِّدَةَ نِسَاءِ الْعَالَمِينَ السَّلامُ عَلَيْكُمَا يَا سِبْطَيِ الرَّحْمَةِ وَ سَيِّدَيْ شَبَابِ اَهْلِ الْجَنَّةِ السَّلامُ عَلَيْكَ يَا عَلِيَّ بْنَ الْحُسَيْنِ سَيِّدَ الْعَابِدِينَ وَ قُرَّةَ عَيْنِ النَّاظِرِينَ ، السَّلامُ عَلَيْكَ يَا مُحَمَّدَ بْنَ عَلِيٍّ بَاقِرَ الْعِلْمِ بَعْدَ النَّبِيِّ السَّلامُ عَلَيْكَ يَا جَعْفَرَ بْنَ مُحَمَّدٍ الصَّادِقَ الْبَارَّ الْاَمِينَ السَّلامُ عَلَيْكَ يَا مُوسَى بْنَ جَعْفَرٍ الطَّاهِرَ الطُّهْرَ السَّلامُ عَلَيْكَ يَا عَلِيَّ بْنَ مُوسَى الرِّضَا الْمُرْتَضَى السَّلامُ عَلَيْكَ يَا مُحَمَّدَ بْنَ عَلِيٍّ التَّقِيَّ السَّلامُ عَلَيْكَ يَا عَلِيَّ بْنَ مُحَمَّدٍ النَّقِيَّ النَّاصِحَ الْاَمِينَ السَّلامُ عَلَيْكَ يَا حَسَنَ بْنَ عَلِيٍّ السَّلامُ عَلَى الْوَصِيِّ مِنْ بَعْدِهِ اللّٰهُمَّ صَلِّ عَلَى نُورِكَ وَ سِرَاجِكَ وَ وَلِيِّ وَلِيِّكَ وَ وَصِيِّ وَصِيِّكَ وَ حُجَّتِكَ عَلَى خَلْقِكَ السَّلامُ عَلَيْكِ يَا بِنْتَ رَسُولِ اللّٰهِ السَّلامُ عَلَيْكِ يَا بِنْتَ فَاطِمَةَ وَ خَدِيجَةَ السَّلامُ عَلَيْكِ يَا بِنْتَ اَمِيرِ الْمُؤْمِنِينَ السَّلامُ عَلَيْكِ يَا بِنْتَ الْحَسَنِ وَ الْحُسَيْنِ السَّلامُ عَلَيْكِ يَا بِنْتَ وَلِيِّ اللّٰهِ السَّلامُ عَلَيْكِ يَا اُخْتَ وَلِيِّ اللّٰهِ السَّلامُ عَلَيْكِ يَا عَمَّةَ وَلِيِّ اللّٰهِ السَّلامُ عَلَيْكِ يَا بِنْتَ مُحَمَّدِ بْنِ عَلِيٍّ التَّقِيِّ وَ رَحْمَةُ اللّٰهِ وَ بَرَكَاتُهُ ، السَّلامُ عَلَيْكِ عَرَّفَ اللّٰهُ بَيْنَنَا وَ بَيْنَكُمْ فِي الْجَنَّةِ وَ حَشَرَنَا فِي زُمْرَتِكُمْ وَ اَوْرَدَنَا حَوْضَ نَبِيِّكُمْ وَ سَقَانَا بِكَأْسِ جَدِّكُمْ مِنْ يَدِ عَلِيِّ بْنِ اَبِي طَالِبٍ صَلَوَاتُ اللّٰهِ عَلَيْكُمْ اَسْاَلُ اللّٰهَ اَنْ يُرِيَنَا فِيكُمُ السُّرُورَ وَ الْفَرَجَ وَ اَنْ يَجْمَعَنَا وَ اِيَّاكُمْ فِي زُمْرَةِ جَدِّكُمْ مُحَمَّدٍ صَلَّى اللّٰهُ عَلَيْهِ وَ آلِهِ وَ اَنْ لا يَسْلُبَنَا مَعْرِفَتَكُمْ اِنَّهُ وَلِيٌّ قَدِيرٌ اَتَقَرَّبُ اِلَى اللّٰهِ بِحُبِّكُمْ وَ الْبَرَاءَةِ مِنْ اَعْدَائِكُمْ وَ التَّسْلِيمِ اِلَى اللّٰهِ رَاضِيا بِهِ غَيْرَ مُنْكِرٍ وَ لا مُسْتَكْبِرٍ وَ عَلَى يَقِينِ مَا اَتَى بِهِ مُحَمَّدٌ وَ بِهِ رَاضٍ نَطْلُبُ بِذَلِكَ وَجْهَكَ يَا سَيِّدِي اللّٰهُمَّ وَ رِضَاكَ وَ الدَّارَ الْآخِرَةَ يَا حَكِيمَةُ اشْفَعِي لِي فِي الْجَنَّةِ فَاِنَّ لَكِ عِنْدَ اللّٰهِ شَأْنا مِنَ الشَّأْنِ اللّٰهُمَّ اِنِّي اَسْاَلُكَ اَنْ تَخْتِمَ لِي بِالسَّعَادَةِ فَلا تَسْلُبَ مِنِّي مَا اَنَا فِيهِ وَ لا حَوْلَ وَ لا قُوَّةَ اِلا بِاللّٰهِ الْعَلِيِّ الْعَظِيمِ اللّٰهُمَّ اسْتَجِبْ لَنَا وَ تَقَبَّلْهُ بِكَرَمِكَ وَ عِزَّتِكَ وَ بِرَحْمَتِكَ وَ عَافِيَتِكَ وَ صَلَّى اللّٰهُ عَلَى مُحَمَّدٍ وَ آلِهِ اَجْمَعِينَ وَ سَلَّمَ تَسْلِيما يَا اَرْحَمَ الرَّاحِمِينَ.

THE TOMB OF IMAM HUSAYN IBN ALI IBN MUHAMMAD

Near the tombs of Imam al-Hadi and Imam al-’Askari (‘a), there lies the tomb of al-Husayn the son of Imam al-Hadi and the brother of Imam al-’Askari as well as other tombs of great personalities from the descendants of the Holy Prophet (i.e. sayyids). Although I, personally, have not put my hand on the biography of al-Husayn, he seems to have been one of the sublime and great personalities. Some traditions have mentioned that Imam al-Hasan al-’Askari (‘a) and his brother al-Husayn were called the two grandsons, being resembled to the two grandsons of the Holy Prophet; namely, Imam al-Hasan and Imam al-Husayn the sons of Imam ‘Ali, peace be upon them all.

According to the tradition reported by Abu’l-Tayyib, the voice of Imam al-Mahdi (‘a) was similar to the voice of al-Husayn.

In his book of Shajarat al-Awliya’, Sayyid Ahmad al-Ardukani al-Yazdi, the wise jurisprudent and traditionist, mentioning the sons of Imam ‘Ali al-Hadi, says that his son al-Husayn was one of the famous ascetics and worshippers and he professed the Imamate of his brother.

A deep investigation may lead to more points of the virtues and sublimity of this personality than what I have obtained.

ZIYARAH OF SAYYID MUHAMMAD, THE SON OF IMAM ALI AL HADI

Sayyid Muhammad the son of Imam ‘Ali al-Hadi has a famous shrine near a village called Balad. This sayyid is well-known for virtue and sublimity as well as extraordinary, miraculous signs. All people always have the honor of visiting his shrine, making vows, presenting numerous contributions, and asking their needs to be granted by Almighty Allah. The Arab dwellers of that village venerate and hold him in the highest regard.

It is said that miraculous matters, which are too many to be mentioned in this book, were seen from that shrine. A sufficient virtue and honor of this sayyid is that he was qualified for Imamate and he was the eldest son of Imam al-Hadi (‘a). Imam al-Hasan al-’Askari (‘a), expressing sadness for the departure of this sayyid, tore his shirt.

Our mentor, the trusty Shaykh al-Nuri, may Allah illumine his grave, had full faith in the pilgrimage to the shrine of Sayyid Muhammad; he therefore had many attempts to build up his shrine, writing down the following inscription on the holy tomb: “This is the tomb of the sublime Sayyid Abu-Ja’far Muhammad the son of Imam Abu’l-Hasan ‘Ali al-Hadi, peace be upon him, a person of a great esteem and sublime regard.”

His contemporary Shi’ah used to claim that Sayyid Muhammad would be the next Imam after his father, but when Sayyid Muhammad passed away, his father named his brother Abu-Muhammad al-Zaki (al-’Askari) as the next Imam. Commenting on this nomination, the Imam (‘a) said to his son, “Renew thanks for Almighty Allah, because He has decided a new decree about you.”

Sayyid Muhammad’s father left him in al-Madinah as child, but the son joined his father in Samarra’ while he was ailed. When he tried to return to Hijaz, his ailment intensified, causing him to die in that village of Balad, about 40 kilometers away from Samarra’. When he died, Imam al-’Askari (‘a) tore his shirt as expression of deep sadness. When he was blamed for that, the Imam (‘a) said, “Prophet Moses tore his shirt when his brother, Prophet Aaron, died.”

Sayyid Muhammad passed away in approximately AH 252.

BIDDING FAREWELL TO THE TWO IMAMS

When you intend to bid farewell to the two holy Imams, you may stop at the holy tomb and say the following words:

السَّلامُ عَلَيْكُمَا يَا وَلِيَّيِ اللّٰهِ اَسْتَوْدِعُكُمَا اللّٰهَ وَ اَقْرَاُ عَلَيْكُمَا السَّلامَ آمَنَّا بِاللّٰهِ وَ بِالرَّسُولِ وَ بِمَا جِئْتُمَا بِهِ وَ دَلَلْتُمَا عَلَيْهِ اللّٰهُمَّ اكْتُبْنَا مَعَ الشَّاهِدِينَ اللّٰهُمَّ لا تَجْعَلْهُ آخِرَ الْعَهْدِ مِنْ زِيَارَتِي اِيَّاهُمَا وَ ارْزُقْنِي الْعَوْدَ اِلَيْهِمَا وَ احْشُرْنِي مَعَهُمَا وَ مَعَ آبَائِهِمَا الطَّاهِرِينَ وَ الْقَائِمِ الْحُجَّةِ مِنْ ذُرِّيَّتِهِمَا يَا اَرْحَمَ الرَّاحِمِينَ.

ETIQUETTES AT THE HOLY SARDAB

In addition to the etiquettes at the Holy Vault, this section comprises the details of visiting Imam al-Mahdi the Argument of Allah against His the servants, the left by Allah in His lands, the well-guided leader, al-Hujjah the son of al-Hasan, and the Patron of the Age. Allah’s blessings be upon him and his fathers.

HE ORIGIN OF THE HOLY VAULT

Before indulging into this topic, it seems necessary to draw attentions to a matter which I have quoted in my book of Hadiyyat al-Za’ir from the book of al-Tahiyyah. This holy vault is part of the house of Imam al-Hadi and Imam al-’Askari (‘a). Before the construction of the new building (i.e. the courtyard, shrine, and dome), the entrance to the vault was situated behind the tomb of the holy Imams near the tomb of Lady Narjis (Narjis Khatun), which may now be in the portico. In the past, this entrance to the vault descended to a long dark way ending at a door that lied in the center of the Occultation Vault. In the present day, this vault is decorated with mirrors. To the side of the kiblah direction, there is a window taking to the courtyard of the shrine of the two holy Imams. The place of the former door is marked by the picture of the niche, which is decorated with Qashani bricks. Visiting of the three Imams were made in one shrine; therefore, we can notice that al-Shahid al-Awwal, in his book of al-Mazar, follows up the ziyarah of Imam al-Hadi and Imam al-’Askari with the ziyarah of the holy vault and then refers to the ziyarah of Lady Narjis. A hundred and a few years ago, Ahmad Khan al-Dunbuli, the supported and guided by God, prepared himself for reconstructing the entire building. He therefore spent a huge amount of money on separating the courtyard of the holy shrine of the two Imams from the holy vault and then constructed the building, portico, and lofty dome of the vault. For the holy vault, he established a private courtyard, hall, entrance, and vestibule. He also built another vault specially for women, as is seen in the present day. As a result, the features of whatever was before the entrance, scale, and door were effaced and all the traces of that place were obliterated [Except the place that is currently known as Bayt al-Akhbariyyin.] and the place of some traditional etiquettes was also obliterated. However, the origin of the holy vault, which is the place of a set of forms of ziyarah, has been kept unchanged.

However, the etiquette of asking permission of entering the holy vault is not canceled due to the blocking of the former entrance, because, generally, every visit to any holy shrine must be preceded by a form of asking permission of entrance, as is concluded from narrations. Moreover, we can observe that master scholars have declared that it is necessary to ask permission before entering any gate of a shrine of one of the Holy Imams that people used to take in entering that place.

FORM OF ZIYARAH

According to traditions, the form of asking permission to enter the holy vault is the ziyarah form that will be mentioned soon. It begins with the following statement:

السّلام عليك يا خليفة اللّه

This form of ziyarah ends with a form of asking permission of entrance to the holy vault. It is said at the door of the vault before coming down there.

Sayyid Ibn Tawus has mentioned another form of asking permission of entrance (i.e. isti’dhan), whose statements are similar to the first general form of asking permission, which has been mentioned in Chapter Two of this section of Forms of Ziyarah.

As to ‘Allamah al-Majlisi, he has mentioned another form, which he reports from an ancient book on forms of ziyarah. This form begins with the following statement:

اللّهمّ انّ هذه بقعة طهّرتها و عقوة شرّفتها

This form has been also previously mentioned immediately after the first general form of asking permission. You may refer to and say it before coming down to the holy vault.