Alhassanain(p) Network for Heritage and Islamic Thought

ZIYARAH AL JAMIAH AL SAGHEERAH

In his book of man-la-yahzuruhul-faqih, Shaykh al-Saduq has reported that Imam al-Rida (‘a) was once asked about the way of visiting Imam Musa al-Kazim (‘a). He answered, “You may pray in the mosques surrounding his tomb. It is however acceptable to say the following (form of ziyarah) at all shrines.”

This apparently means that it is acceptable to say this form of ziyarah at visiting the holy shrines of the Imams (‘a) or even all other holy shrines, like these of the Prophets and the Prophets’ successors:

السَّلامُ عَلَى اَوْلِيَاءِ اللّٰهِ وَ اَصْفِيَائِهِ السَّلامُ عَلَى اُمَنَاءِ اللّٰهِ وَ اَحِبَّائِهِ السَّلامُ عَلَى اَنْصَارِ اللّٰهِ وَ خُلَفَائِهِ السَّلامُ عَلَى مَحَالِّ مَعْرِفَةِ اللّٰهِ السَّلامُ عَلَى مَسَاكِنِ ذِكْرِ اللّٰهِ السَّلامُ عَلَى مُظْهِرِي اَمْرِ اللّٰهِ وَ نَهْيِهِ السَّلامُ عَلَى الدُّعَاةِ اِلَى اللّٰهِ السَّلامُ عَلَى الْمُسْتَقِرِّينَ فِي مَرْضَاةِ اللّٰهِ السَّلامُ عَلَى الْمُخْلِصِينَ فِي طَاعَةِ اللّٰهِ السَّلامُ عَلَى الْاَدِلاءِ عَلَى اللّٰهِ السَّلامُ عَلَى الَّذِينَ مَنْ وَالاهُمْ فَقَدْ وَالَى اللّٰهَ وَ مَنْ عَادَاهُمْ فَقَدْ عَادَى اللّٰهَ، وَ مَنْ عَرَفَهُمْ فَقَدْ عَرَفَ اللّٰهَ وَ مَنْ جَهِلَهُمْ فَقَدْ جَهِلَ اللّٰهَ وَ مَنِ اعْتَصَمَ بِهِمْ فَقَدِ اعْتَصَمَ بِاللّٰهِ وَ مَنْ تَخَلَّى مِنْهُمْ فَقَدْ تَخَلَّى مِنَ اللّٰهِ عَزَّ وَ جَلَّ وَ اُشْهِدُ اللّٰهَ اَنِّي سِلْمٌ لِمَنْ سَالَمْتُمْ وَ حَرْبٌ لِمَنْ حَارَبْتُمْ مُؤْمِنٌ بِسِرِّكُمْ وَ عَلانِيَتِكُمْ مُفَوِّضٌ فِي ذَلِكَ كُلِّهِ اِلَيْكُمْ لَعَنَ اللّٰهُ عَدُوَّ آلِ مُحَمَّدٍ مِنَ الْجِنِّ وَ الْاِنْسِ وَ اَبْرَاُ اِلَى اللّٰهِ مِنْهُمْ وَ صَلَّى اللّٰهُ عَلَى مُحَمَّدٍ وَ آلِهِ.

This form of ziyarah has been mentioned in the books of al-Kafi, Tahdhib al-Ahkam, and Kamil al-Ziyarah. In all of these books, it has been mentioned that this form of ziyarah may substitute all other forms.

You may then invoke Almighty Allah’s blessings upon the Holy Prophet and his Household, by mentioning their names respectively. You may also invoke Almighty Allah’s curse on their enemies and then pray Him for any thing you wish for yourself as well as the believing men and women.

Apparently, the previously mentioned paragraph is part of the reported tradition and, thus, part of the Infallible Imam’s words.

However, even if we suppose that this paragraph has not been part of the report and that it is an addition said by some reporters, we are still sure that the aforesaid form of ziyarah is comprehensive. Therefore, our master scholars of hadith, depending upon the introductory part of the report, have decided that this form of ziyarah can be said in all holy shrines. As a result, they have added it up to the comprehensive forms of ziyarah. Moreover, the statements of this form entail comprehensive descriptions that are not dedicated to a certain Imam. It is therefore appropriate to say this form during visiting any of the holy shrines, including those of the Prophets and their successors, since some scholars have mentioned this form to be said at visiting the holy shrine of Prophet Jonah.

In the last paragraph of the tradition, the Imam (‘a) has ordered us to invoke blessings upon the Holy Prophet Muhammad (s) and his Household and to mention their names one after another. It is therefore very fitting to say the form of invoking blessings upon the Holy Prophet and his Household, which is ascribed to Abu’l-Hasan al-Darrab and which has been previously cited in the recommended acts on Fridays

ZIYARAH AL JAMIAH AL KABEERAH

The second comprehensive form of ziyarah has been also reported by Shaykh al-Saduq in his two books of man-la-yahzuruhul-faqih and ‘Uyun Akhbar al-Rida as follows:

Musa ibn ‘Abdullah al-Nakha’i is reported to have asked Imam ‘Ali al-Naqi al-Hadi (‘a), saying, “O son of Allah’s Messenger! Please teach me a comprehensively eloquent saying that I may say whenever I visit any of you (i.e. the Holy Imams).” The Imam (‘a) therefore instructed the following:

When you arrive at the gate (of a holy shrine), after you have bathed yourself ceremonially, you may stop and utter the two professions of Islam (shahadatayn):

اَشهَدُاَن لا اِلهَ اِلَّا اللّه وَحدَهُ لا شَریکَ لهُ ، وَ اَشهَدُاَنَّ مُحَمَّدًا عَبدُهُ وَ رَسُولُهُ

As you enter the shrine and catch sight of the tomb, you may stop again and repeat the following statement thirty times:

اللّه اكبر

Very serene and venerable, you should walk a few yards with slow steps and then stop anew and repeat the same statement thirty times again. As you come within reach of the tomb, you should repeat the same statement forty times so that you would have said it one hundred times.( ) After that, you should say the following:

السَّلامُ عَلَيْكُمْ يَا اَهْلَ بَيْتِ النُّبُوَّةِ وَ مَوْضِعَ الرِّسَالَةِ وَ مُخْتَلَفَ الْمَلائِكَةِ وَ مَهْبِطَ الْوَحْيِ وَ مَعْدِنَ الرَّحْمَةِ وَ خُزَّانَ الْعِلْمِ وَ مُنْتَهَى الْحِلْمِ وَ اُصُولَ الْكَرَمِ وَ قَادَةَ الْاُمَمِ وَ اَوْلِيَاءَ النِّعَمِ وَ عَنَاصِرَ الْاَبْرَارِ وَ دَعَائِمَ الْاَخْيَارِ وَ سَاسَةَ الْعِبَادِ وَ اَرْكَانَ الْبِلادِ وَ اَبْوَابَ الْاِيمَانِ وَ اُمَنَاءَ الرَّحْمَنِ وَ سُلالَةَ النَّبِيِّينَ وَ صَفْوَةَ الْمُرْسَلِينَ وَ عِتْرَةَ خِيَرَةِ رَبِّ الْعَالَمِينَ وَ رَحْمَةُ اللّٰهِ وَ بَرَكَاتُهُ السَّلامُ عَلَى اَئِمَّةِ الْهُدَى وَ مَصَابِيحِ الدُّجَى وَ اَعْلامِ التُّقَى وَ ذَوِي النُّهَى وَ اُولِي الْحِجَى وَ كَهْفِ الْوَرَى وَ وَرَثَةِ الْاَنْبِيَاءِ وَ الْمَثَلِ الْاَعْلَى وَ الدَّعْوَةِ الْحُسْنَى وَ حُجَجِ اللّٰهِ عَلَى اَهْلِ الدُّنْيَا وَ الْآخِرَةِ وَ الْاُولَى وَ رَحْمَةُ اللّٰهِ وَ بَرَكَاتُهُ السَّلامُ عَلَى مَحَالِّ مَعْرِفَةِ اللّٰهِ وَ مَسَاكِنِ بَرَكَةِ اللّٰهِ وَ مَعَادِنِ حِكْمَةِ اللّٰهِ وَ حَفَظَةِ سِرِّ اللّٰهِ وَ حَمَلَةِ كِتَابِ اللّٰهِ وَ اَوْصِيَاءِ نَبِيِّ اللّٰهِ وَ ذُرِّيَّةِ رَسُولِ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَ آلِهِ وَ رَحْمَةُ اللّٰهِ وَ بَرَكَاتُهُ السَّلامُ عَلَى الدُّعَاةِ اِلَى اللّٰهِ وَ الْاَدِلاءِ عَلَى مَرْضَاةِ اللّٰهِ وَ الْمُسْتَقِرِّينَ [وَ الْمُسْتَوْفِرِينَ‏] فِي اَمْرِ اللّٰهِ وَ التَّامِّينَ فِي مَحَبَّةِ اللّٰهِ وَ الْمُخْلِصِينَ فِي تَوْحِيدِ اللّٰهِ وَ الْمُظْهِرِينَ لِاَمْرِ اللّٰهِ وَ نَهْيِهِ وَ عِبَادِهِ الْمُكْرَمِينَ الَّذِينَ لا يَسْبِقُونَهُ بِالْقَوْلِ وَ هُمْ بِاَمْرِهِ يَعْمَلُونَ وَ رَحْمَةُ اللّٰهِ وَ بَرَكَاتُهُ السَّلامُ عَلَى الْاَئِمَّةِ الدُّعَاةِ وَ الْقَادَةِ الْهُدَاةِ وَ السَّادَةِ الْوُلاةِ وَ الذَّادَةِ الْحُمَاةِ وَ اَهْلِ الذِّكْرِ وَ اُولِي الْاَمْرِ وَ بَقِيَّةِ اللّٰهِ وَ خِيَرَتِهِ وَ حِزْبِهِ وَ عَيْبَةِ عِلْمِهِ وَ حُجَّتِهِ وَ صِرَاطِهِ وَ نُورِهِ [وَ بُرْهَانِهِ‏] وَ رَحْمَةُ اللّٰهِ وَ بَرَكَاتُهُ اَشْهَدُ اَنْ لا اِلَهَ اِلا اللّٰهُ وَحْدَهُ لا شَرِيكَ لَهُ كَمَا شَهِدَ اللّٰهُ لِنَفْسِهِ وَ شَهِدَتْ لَهُ مَلائِكَتُهُ وَ اُولُوا الْعِلْمِ مِنْ خَلْقِهِ لا اِلَهَ اِلا هُوَ الْعَزِيزُ الْحَكِيمُ وَ اَشْهَدُ اَنَّ مُحَمَّدا عَبْدُهُ الْمُنْتَجَبُ وَ رَسُولُهُ الْمُرْتَضَى اَرْسَلَهُ بِالْهُدَى وَ دِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَ لَوْ كَرِهَ الْمُشْرِكُونَ وَ اَشْهَدُ اَنَّكُمُ الْاَئِمَّةُ الرَّاشِدُونَ الْمَهْدِيُّونَ الْمَعْصُومُونَ الْمُكَرَّمُونَ الْمُقَرَّبُونَ الْمُتَّقُونَ الصَّادِقُونَ الْمُصْطَفَوْنَ الْمُطِيعُونَ لِلَّهِ الْقَوَّامُونَ بِاَمْرِهِ الْعَامِلُونَ بِاِرَادَتِهِ، الْفَائِزُونَ بِكَرَامَتِهِ اصْطَفَاكُمْ بِعِلْمِهِ وَ ارْتَضَاكُمْ لِغَيْبِهِ وَ اخْتَارَكُمْ لِسِرِّهِ وَ اجْتَبَاكُمْ بِقُدْرَتِهِ وَ اَعَزَّكُمْ بِهُدَاهُ وَ خَصَّكُمْ بِبُرْهَانِهِ وَ انْتَجَبَكُمْ لِنُورِهِ [بِنُورِهِ‏] وَ اَيَّدَكُمْ بِرُوحِهِ وَ رَضِيَكُمْ خُلَفَاءَ فِي اَرْضِهِ وَ حُجَجا عَلَى بَرِيَّتِهِ وَ اَنْصَارا لِدِينِهِ وَ حَفَظَةً لِسِرِّهِ وَ خَزَنَةً لِعِلْمِهِ وَ مُسْتَوْدَعا لِحِكْمَتِهِ وَ تَرَاجِمَةً لِوَحْيِهِ وَ اَرْكَانا لِتَوْحِيدِهِ وَ شُهَدَاءَ عَلَى خَلْقِهِ وَ اَعْلاما لِعِبَادِهِ وَ مَنَارا فِي بِلادِهِ وَ اَدِلاءَ عَلَى صِرَاطِهِ عَصَمَكُمُ اللّٰهُ مِنَ الزَّلَلِ وَ آمَنَكُمْ مِنَ الْفِتَنِ وَ طَهَّرَكُمْ مِنَ الدَّنَسِ وَ اَذْهَبَ عَنْكُمُ الرِّجْسَ وَ طَهَّرَكُمْ تَطْهِيرا فَعَظَّمْتُمْ جَلالَهُ وَ اَكْبَرْتُمْ شَأْنَهُ وَ مَجَّدْتُمْ كَرَمَهُ وَ اَدَمْتُمْ [اَدْمَنْتُمْ‏] ذِكْرَهُ وَ وَكَّدْتُمْ [ذَكَّرْتُمْ‏] مِيثَاقَهُ وَ اَحْكَمْتُمْ عَقْدَ طَاعَتِهِ وَ نَصَحْتُمْ لَهُ فِي السِّرِّ وَ الْعَلانِيَةِ وَ دَعَوْتُمْ اِلَى سَبِيلِهِ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ وَ بَذَلْتُمْ اَنْفُسَكُمْ فِي مَرْضَاتِهِ وَ صَبَرْتُمْ عَلَى مَا اَصَابَكُمْ فِي جَنْبِهِ [حُبِّهِ‏] وَ اَقَمْتُمُ الصَّلاةَ وَ آتَيْتُمُ الزَّكَاةَ وَ اَمَرْتُمْ بِالْمَعْرُوفِ وَ نَهَيْتُمْ عَنِ الْمُنْكَرِ وَ جَاهَدْتُمْ فِي اللّٰهِ حَقَّ جِهَادِهِ حَتَّى اَعْلَنْتُمْ دَعْوَتَهُ وَ بَيَّنْتُمْ فَرَائِضَهُ وَ اَقَمْتُمْ حُدُودَهُ وَ نَشَرْتُمْ [وَ فَسَّرْتُمْ‏] شَرَائِعَ اَحْكَامِهِ وَ سَنَنْتُمْ سُنَّتَهُ وَ صِرْتُمْ فِي ذَلِكَ مِنْهُ اِلَى الرِّضَا وَ سَلَّمْتُمْ لَهُ الْقَضَاءَ وَ صَدَّقْتُمْ مِنْ رُسُلِهِ مَنْ مَضَى فَالرَّاغِبُ عَنْكُمْ مَارِقٌ وَ اللازِمُ لَكُمْ لاحِقٌ وَ الْمُقَصِّرُ فِي حَقِّكُمْ زَاهِقٌ وَ الْحَقُّ مَعَكُمْ وَ فِيكُمْ وَ مِنْكُمْ وَ اِلَيْكُمْ وَ اَنْتُمْ اَهْلُهُ وَ مَعْدِنُهُ وَ مِيرَاثُ النُّبُوَّةِ عِنْدَكُمْ وَ اِيَابُ الْخَلْقِ اِلَيْكُمْ وَ حِسَابُهُمْ عَلَيْكُمْ وَ فَصْلُ الْخِطَابِ عِنْدَكُمْ وَ آيَاتُ اللّٰهِ لَدَيْكُمْ وَ عَزَائِمُهُ فِيكُمْ وَ نُورُهُ وَ بُرْهَانُهُ عِنْدَكُمْ وَ اَمْرُهُ اِلَيْكُمْ مَنْ وَالاكُمْ فَقَدْ وَالَى اللّٰهَ وَ مَنْ عَادَاكُمْ فَقَدْ عَادَى اللّٰهَ وَ مَنْ اَحَبَّكُمْ فَقَدْ اَحَبَّ اللّٰهَ [وَ مَنْ اَبْغَضَكُمْ فَقَدْ اَبْغَضَ اللّٰهَ‏] وَ مَنِ اعْتَصَمَ بِكُمْ فَقَدِ اعْتَصَمَ بِاللّٰهِ، اَنْتُمُ الصِّرَاطُ الْاَقْوَمُ [السَّبِيلُ الْاَعْظَمُ‏] وَ شُهَدَاءُ دَارِ الْفَنَاءِ وَ شُفَعَاءُ دَارِ الْبَقَاءِ وَ الرَّحْمَةُ الْمَوْصُولَةُ وَ الْآيَةُ الْمَخْزُونَةُ وَ الْاَمَانَةُ الْمَحْفُوظَةُ وَ الْبَابُ الْمُبْتَلَى بِهِ النَّاسُ مَنْ اَتَاكُمْ نَجَا وَ مَنْ لَمْ يَأْتِكُمْ هَلَكَ اِلَى اللّٰهِ تَدْعُونَ وَ عَلَيْهِ تَدُلُّونَ وَ بِهِ تُؤْمِنُونَ وَ لَهُ تُسَلِّمُونَ وَ بِاَمْرِهِ تَعْمَلُونَ وَ اِلَى سَبِيلِهِ تُرْشِدُونَ وَ بِقَوْلِهِ تَحْكُمُونَ سَعِدَ مَنْ وَالاكُمْ وَ هَلَكَ مَنْ عَادَاكُمْ وَ خَابَ مَنْ جَحَدَكُمْ وَ ضَلَّ مَنْ فَارَقَكُمْ وَ فَازَ مَنْ تَمَسَّكَ بِكُمْ وَ اَمِنَ مَنْ لَجَاَ اِلَيْكُمْ وَ سَلِمَ مَنْ صَدَّقَكُمْ وَ هُدِيَ مَنِ اعْتَصَمَ بِكُمْ مَنِ اتَّبَعَكُمْ فَالْجَنَّةُ مَأْوَاهُ وَ مَنْ خَالَفَكُمْ فَالنَّارُ مَثْوَاهُ وَ مَنْ جَحَدَكُمْ كَافِرٌ وَ مَنْ حَارَبَكُمْ مُشْرِكٌ ، وَ مَنْ رَدَّ عَلَيْكُمْ فِي اَسْفَلِ دَرْكٍ مِنَ الْجَحِيمِ اَشْهَدُ اَنَّ هَذَا سَابِقٌ لَكُمْ فِيمَا مَضَى وَ جَارٍ لَكُمْ فِيمَا بَقِيَ وَ اَنَّ اَرْوَاحَكُمْ وَ نُورَكُمْ وَ طِينَتَكُمْ وَاحِدَةٌ طَابَتْ وَ طَهُرَتْ بَعْضُهَا مِنْ بَعْضٍ خَلَقَكُمُ اللّٰهُ اَنْوَارا فَجَعَلَكُمْ بِعَرْشِهِ مُحْدِقِينَ حَتَّى مَنَّ عَلَيْنَا بِكُمْ فَجَعَلَكُمْ فِي بُيُوتٍ اَذِنَ اللّٰهُ اَنْ تُرْفَعَ وَ يُذْكَرَ فِيهَا اسْمُهُ وَ جَعَلَ صَلاتَنَا [صَلَوَاتِنَا] عَلَيْكُمْ وَ مَا خَصَّنَا بِهِ مِنْ وِلايَتِكُمْ طِيبا لِخَلْقِنَا [لِخُلُقِنَا] وَ طَهَارَةً لِاَنْفُسِنَا وَ تَزْكِيَةً [بَرَكَةً] لَنَا وَ كَفَّارَةً لِذُنُوبِنَا فَكُنَّا عِنْدَهُ مُسَلِّمِينَ بِفَضْلِكُمْ وَ مَعْرُوفِينَ بِتَصْدِيقِنَا اِيَّاكُمْ فَبَلَغَ اللّٰهُ بِكُمْ اَشْرَفَ مَحَلِّ الْمُكَرَّمِينَ وَ اَعْلَى مَنَازِلِ الْمُقَرَّبِينَ وَ اَرْفَعَ دَرَجَاتِ الْمُرْسَلِينَ حَيْثُ لا يَلْحَقُهُ لاحِقٌ وَ لا يَفُوقُهُ فَائِقٌ وَ لا يَسْبِقُهُ سَابِقٌ وَ لا يَطْمَعُ فِي اِدْرَاكِهِ طَامِعٌ حَتَّى لا يَبْقَى مَلَكٌ مُقَرَّبٌ وَ لا نَبِيٌّ مُرْسَلٌ وَ لا صِدِّيقٌ وَ لا شَهِيدٌ وَ لا عَالِمٌ وَ لا جَاهِلٌ وَ لا دَنِيٌّ وَ لا فَاضِلٌ وَ لا مُؤْمِنٌ صَالِحٌ وَ لا فَاجِرٌ طَالِحٌ وَ لا جَبَّارٌ عَنِيدٌ وَ لا شَيْطَانٌ مَرِيدٌ وَ لا خَلْقٌ فِيمَا بَيْنَ ذَلِكَ شَهِيدٌ اِلا عَرَّفَهُمْ جَلالَةَ اَمْرِكُمْ وَ عِظَمَ خَطَرِكُمْ وَ كِبَرَ شَأْنِكُمْ وَ تَمَامَ نُورِكُمْ وَ صِدْقَ مَقَاعِدِكُمْ وَ ثَبَاتَ مَقَامِكُمْ، وَ شَرَفَ مَحَلِّكُمْ وَ مَنْزِلَتِكُمْ عِنْدَهُ وَ كَرَامَتَكُمْ عَلَيْهِ وَ خَاصَّتَكُمْ لَدَيْهِ وَ قُرْبَ مَنْزِلَتِكُمْ مِنْهُ بِاَبِي اَنْتُمْ وَ اُمِّي وَ اَهْلِي وَ مَالِي وَ اُسْرَتِي اُشْهِدُ اللّٰهَ وَ اُشْهِدُكُمْ اَنِّي مُؤْمِنٌ بِكُمْ وَ بِمَا آمَنْتُمْ بِهِ كَافِرٌ بِعَدُوِّكُمْ وَ بِمَا كَفَرْتُمْ بِهِ مُسْتَبْصِرٌ بِشَأْنِكُمْ وَ بِضَلالَةِ مَنْ خَالَفَكُمْ مُوَالٍ لَكُمْ وَ لِاَوْلِيَائِكُمْ مُبْغِضٌ لِاَعْدَائِكُمْ وَ مُعَادٍ لَهُمْ سِلْمٌ لِمَنْ سَالَمَكُمْ وَ حَرْبٌ لِمَنْ حَارَبَكُمْ مُحَقِّقٌ لِمَا حَقَّقْتُمْ مُبْطِلٌ لِمَا اَبْطَلْتُمْ مُطِيعٌ لَكُمْ عَارِفٌ بِحَقِّكُمْ ، مُقِرٌّ بِفَضْلِكُمْ مُحْتَمِلٌ لِعِلْمِكُمْ مُحْتَجِبٌ بِذِمَّتِكُمْ مُعْتَرِفٌ بِكُمْ مُؤْمِنٌ بِاِيَابِكُمْ مُصَدِّقٌ بِرَجْعَتِكُمْ مُنْتَظِرٌ لِاَمْرِكُمْ مُرْتَقِبٌ لِدَوْلَتِكُمْ آخِذٌ بِقَوْلِكُمْ عَامِلٌ بِاَمْرِكُمْ مُسْتَجِيرٌ بِكُمْ زَائِرٌ لَكُمْ لائِذٌ عَائِذٌ بِقُبُورِكُمْ مُسْتَشْفِعٌ اِلَى اللّٰهِ عَزَّ وَ جَلَّ بِكُمْ وَ مُتَقَرِّبٌ بِكُمْ اِلَيْهِ وَ مُقَدِّمُكُمْ اَمَامَ طَلِبَتِي وَ حَوَائِجِي وَ اِرَادَتِي فِي كُلِّ اَحْوَالِي وَ اُمُورِي مُؤْمِنٌ بِسِرِّكُمْ وَ عَلانِيَتِكُمْ وَ شَاهِدِكُمْ وَ غَائِبِكُمْ وَ اَوَّلِكُمْ وَ آخِرِكُمْ وَ مُفَوِّضٌ فِي ذَلِكَ كُلِّهِ اِلَيْكُمْ وَ مُسَلِّمٌ فِيهِ مَعَكُمْ، وَ قَلْبِي لَكُمْ مُسَلِّمٌ وَ رَأْيِي لَكُمْ تَبَعٌ وَ نُصْرَتِي لَكُمْ مُعَدَّةٌ حَتَّى يُحْيِيَ اللّٰهُ تَعَالَى دِينَهُ بِكُمْ وَ يَرُدَّكُمْ فِي اَيَّامِهِ وَ يُظْهِرَكُمْ لِعَدْلِهِ وَ يُمَكِّنَكُمْ فِي اَرْضِهِ فَمَعَكُمْ مَعَكُمْ لا مَعَ غَيْرِكُمْ [عَدُوِّكُمْ‏] آمَنْتُ بِكُمْ وَ تَوَلَّيْتُ آخِرَكُمْ بِمَا تَوَلَّيْتُ بِهِ اَوَّلَكُمْ وَ بَرِئْتُ اِلَى اللّٰهِ عَزَّ وَ جَلَّ مِنْ اَعْدَائِكُمْ وَ مِنَ الْجِبْتِ وَ الطَّاغُوتِ وَ الشَّيَاطِينِ وَ حِزْبِهِمُ الظَّالِمِينَ لَكُمْ [وَ] الْجَاحِدِينَ لِحَقِّكُمْ وَ الْمَارِقِينَ مِنْ وِلايَتِكُمْ وَ الْغَاصِبِينَ لِاِرْثِكُمْ [وَ] الشَّاكِّينَ فِيكُمْ [وَ] الْمُنْحَرِفِينَ عَنْكُمْ وَ مِنْ كُلِّ وَلِيجَةٍ دُونَكُمْ وَ كُلِّ مُطَاعٍ سِوَاكُمْ وَ مِنَ الْاَئِمَّةِ الَّذِينَ يَدْعُونَ اِلَى النَّارِ فَثَبَّتَنِيَ اللّٰهُ اَبَدا مَا حَيِيتُ عَلَى مُوَالاتِكُمْ وَ مَحَبَّتِكُمْ وَ دِينِكُمْ وَ وَفَّقَنِي لِطَاعَتِكُمْ وَ رَزَقَنِي شَفَاعَتَكُمْ ، وَ جَعَلَنِي مِنْ خِيَارِ مَوَالِيكُمْ التَّابِعِينَ لِمَا دَعَوْتُمْ اِلَيْهِ وَ جَعَلَنِي مِمَّنْ يَقْتَصُّ آثَارَكُمْ وَ يَسْلُكُ سَبِيلَكُمْ وَ يَهْتَدِي بِهُدَاكُمْ وَ يُحْشَرُ فِي زُمْرَتِكُمْ وَ يَكِرُّ فِي رَجْعَتِكُمْ وَ يُمَلَّكُ فِي دَوْلَتِكُمْ وَ يُشَرَّفُ فِي عَافِيَتِكُمْ وَ يُمَكَّنُ فِي اَيَّامِكُمْ وَ تَقَرُّ عَيْنُهُ غَدا بِرُؤْيَتِكُمْ بِاَبِي اَنْتُمْ وَ اُمِّي وَ نَفْسِي وَ اَهْلِي وَ مَالِي مَنْ اَرَادَ اللّٰهَ بَدَاَ بِكُمْ وَ مَنْ وَحَّدَهُ قَبِلَ عَنْكُمْ وَ مَنْ قَصَدَهُ تَوَجَّهَ بِكُمْ مَوَالِيَّ لا اُحْصِي ثَنَاءَكُمْ وَ لا اَبْلُغُ مِنَ الْمَدْحِ كُنْهَكُمْ وَ مِنَ الْوَصْفِ قَدْرَكُمْ وَ اَنْتُمْ نُورُ الْاَخْيَارِ وَ هُدَاةُ الْاَبْرَارِ وَ حُجَجُ الْجَبَّارِ بِكُمْ فَتَحَ اللّٰهُ وَ بِكُمْ يَخْتِمُ [اللّٰهُ‏] وَ بِكُمْ يُنَزِّلُ الْغَيْثَ ، وَ بِكُمْ يُمْسِكُ السَّمَاءَ اَنْ تَقَعَ عَلَى الْاَرْضِ اِلا بِاِذْنِهِ وَ بِكُمْ يُنَفِّسُ الْهَمَّ وَ يَكْشِفُ الضُّرَّ وَ عِنْدَكُمْ مَا نَزَلَتْ بِهِ رُسُلُهُ وَ هَبَطَتْ بِهِ مَلائِكَتُهُ وَ اِلَى جَدِّكُمْ

If the tomb of Imam Ali ibn Abi Talib (a.s.) is visited, you should say instead,

وَ اِلَى اَخِيكَ

بُعِثَ الرُّوحُ الْاَمِينُ آتَاكُمُ اللّٰهُ مَا لَمْ يُؤْتِ اَحَدا مِنَ الْعَالَمِينَ طَأْطَاَ كُلُّ شَرِيفٍ لِشَرَفِكُمْ وَ بَخَعَ كُلُّ مُتَكَبِّرٍ لِطَاعَتِكُمْ وَ خَضَعَ كُلُّ جَبَّارٍ لِفَضْلِكُمْ وَ ذَلَّ كُلُّ شَيْ‏ءٍ لَكُمْ وَ اَشْرَقَتِ الْاَرْضُ بِنُورِكُمْ وَ فَازَ الْفَائِزُونَ بِوِلايَتِكُمْ بِكُمْ يُسْلَكُ اِلَى الرِّضْوَانِ وَ عَلَى مَنْ جَحَدَ وِلايَتَكُمْ غَضَبُ الرَّحْمَنِ بِاَبِي اَنْتُمْ وَ اُمِّي وَ نَفْسِي وَ اَهْلِي وَ مَالِي ذِكْرُكُمْ فِي الذَّاكِرِينَ وَ اَسْمَاؤُكُمْ فِي الْاَسْمَاءِ وَ اَجْسَادُكُمْ فِي الْاَجْسَادِ وَ اَرْوَاحُكُمْ فِي الْاَرْوَاحِ وَ اَنْفُسُكُمْ فِي النُّفُوسِ وَ آثَارُكُمْ فِي الْآثَارِ وَ قُبُورُكُمْ فِي الْقُبُورِ فَمَا اَحْلَى اَسْمَاءَكُمْ وَ اَكْرَمَ اَنْفُسَكُمْ وَ اَعْظَمَ شَأْنَكُمْ وَ اَجَلَّ خَطَرَكُمْ وَ اَوْفَى عَهْدَكُمْ [وَ اَصْدَقَ وَعْدَكُمْ‏] كَلامُكُمْ نُورٌ وَ اَمْرُكُمْ رُشْدٌ وَ وَصِيَّتُكُمُ التَّقْوَى وَ فِعْلُكُمُ الْخَيْرُ وَ عَادَتُكُمُ الْاِحْسَانُ ، وَ سَجِيَّتُكُمُ الْكَرَمُ وَ شَأْنُكُمُ الْحَقُّ وَ الصِّدْقُ وَ الرِّفْقُ وَ قَوْلُكُمْ حُكْمٌ وَ حَتْمٌ وَ رَأْيُكُمْ عِلْمٌ وَ حِلْمٌ وَ حَزْمٌ اِنْ ذُكِرَ الْخَيْرُ كُنْتُمْ اَوَّلَهُ وَ اَصْلَهُ وَ فَرْعَهُ وَ مَعْدِنَهُ وَ مَأْوَاهُ وَ مُنْتَهَاهُ بِاَبِي اَنْتُمْ وَ اُمِّي وَ نَفْسِي كَيْفَ اَصِفُ حُسْنَ ثَنَائِكُمْ وَ اُحْصِي جَمِيلَ بَلائِكُمْ وَ بِكُمْ اَخْرَجَنَا اللّٰهُ مِنَ الذُّلِّ وَ فَرَّجَ عَنَّا غَمَرَاتِ الْكُرُوبِ وَ اَنْقَذَنَا مِنْ شَفَا جُرُفِ الْهَلَكَاتِ وَ مِنَ النَّارِ بِاَبِي اَنْتُمْ وَ اُمِّي وَ نَفْسِي بِمُوَالاتِكُمْ عَلَّمَنَا اللّٰهُ مَعَالِمَ دِينِنَا وَ اَصْلَحَ مَا كَانَ فَسَدَ مِنْ دُنْيَانَا وَ بِمُوَالاتِكُمْ تَمَّتِ الْكَلِمَةُ وَ عَظُمَتِ النِّعْمَةُ، وَ ائْتَلَفَتِ الْفُرْقَةُ وَ بِمُوَالاتِكُمْ تُقْبَلُ الطَّاعَةُ الْمُفْتَرَضَةُ وَ لَكُمُ الْمَوَدَّةُ الْوَاجِبَةُ وَ الدَّرَجَاتُ الرَّفِيعَةُ وَ الْمَقَامُ الْمَحْمُودُ وَ الْمَكَانُ [وَ الْمَقَامُ‏] الْمَعْلُومُ عِنْدَ اللّٰهِ عَزَّ وَ جَلَّ وَ الْجَاهُ الْعَظِيمُ وَ الشَّأْنُ الْكَبِيرُ وَ الشَّفَاعَةُ الْمَقْبُولَةُ رَبَّنَا آمَنَّا بِمَا اَنْزَلْتَ وَ اتَّبَعْنَا الرَّسُولَ فَاكْتُبْنَا مَعَ الشَّاهِدِينَ رَبَّنَا لا تُزِغْ قُلُوبَنَا بَعْدَ اِذْ هَدَيْتَنَا وَ هَبْ لَنَا مِنْ لَدُنْكَ رَحْمَةً اِنَّكَ اَنْتَ الْوَهَّابُ سُبْحَانَ رَبِّنَا اِنْ كَانَ وَعْدُ رَبِّنَا لَمَفْعُولا ، يَا وَلِيَّ اللّٰهِ اِنَّ بَيْنِي وَ بَيْنَ اللّٰهِ عَزَّ وَ جَلَّ ذُنُوبا لا يَأْتِي عَلَيْهَا اِلا رِضَاكُمْ فَبِحَقِّ مَنِ ائْتَمَنَكُمْ عَلَى سِرِّهِ وَ اسْتَرْعَاكُمْ اَمْرَ خَلْقِهِ وَ قَرَنَ طَاعَتَكُمْ بِطَاعَتِهِ لَمَّا اسْتَوْهَبْتُمْ ذُنُوبِي وَ كُنْتُمْ شُفَعَائِي فَاِنِّي لَكُمْ مُطِيعٌ مَنْ اَطَاعَكُمْ فَقَدْ اَطَاعَ اللّٰهَ وَ مَنْ عَصَاكُمْ فَقَدْ عَصَى اللّٰهَ وَ مَنْ اَحَبَّكُمْ فَقَدْ اَحَبَّ اللّٰهَ وَ مَنْ اَبْغَضَكُمْ فَقَدْ اَبْغَضَ اللّٰهَ اللّٰهُمَّ اِنِّي لَوْ وَجَدْتُ شُفَعَاءَ اَقْرَبَ اِلَيْكَ مِنْ مُحَمَّدٍ وَ اَهْلِ بَيْتِهِ الْاَخْيَارِ الْاَئِمَّةِ الْاَبْرَارِ لَجَعَلْتُهُمْ شُفَعَائِي فَبِحَقِّهِمُ الَّذِي اَوْجَبْتَ لَهُمْ عَلَيْكَ اَسْاَلُكَ اَنْ تُدْخِلَنِي فِي جُمْلَةِ الْعَارِفِينَ بِهِمْ وَ بِحَقِّهِمْ وَ فِي زُمْرَةِ الْمَرْحُومِينَ بِشَفَاعَتِهِمْ اِنَّكَ اَرْحَمُ الرَّاحِمِينَ وَ صَلَّى اللّٰهُ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّاهِرِينَ وَ سَلَّمَ [تَسْلِيما] كَثِيرا وَ حَسْبُنَا اللّٰهُ وَ نِعْمَ الْوَكِيلُ

Shaykh al-Tusi, too, has mentioned this form of ziyarah in his book of Tahdhib al-Ahkam and followed it up with a form of bidding farewell to the Imams (‘a). However, I have shunned mentioning this form for fear of lengthiness.

As stated by ‘Allamah al-Majlisi, this form of ziyarah is considered the most sublime comprehensive forms in text, chain of authority, eloquence, and lucidity.

In his commentary on man-la-yahzuruhul-faqih, ‘Allamah al-Majlisi’s father has mentioned that this form of ziyarah is the most excellent and most perfect form and that as long as he would be in a shrine of any of the Holy Imams (‘a), he would say no other form than this one.

STORY OF SAYYID AL RASHTI

In the book of al-Najm al-Thaqib (by al-Nuri), our mentor has mentioned a story from which we may conclude the necessity of perseverance on and taking much interest in repeating the aforesaid comprehensive form of ziyarah as much as possible. He said:

About seventeen years ago, the righteous and pious Sayyid Ahmad the son of Sayyid Hashim the son of Sayyid Hasan al-Musawi al-Rashti (i.e. of the city of Rasht, north-central Iran), may Allah support him, one of the merchants of the city of Rasht, came to the holy city of al-Najaf and visited me at home in the company of Shaykh ‘Ali al-Rashti, may Allah bless his soil, the religious and virtuous scholar, who will be mentioned in the following story.

When the two were about to leave, Shaykh al-Rashti notified me that Sayyid Ahmad was one of the divinely-directed righteous men who had a strange story. However, the time was not suitable to narrate his story in details. A few days later, I met Shaykh al-Rashti by accident and he told me that Sayyid Ahmad had left al-Najaf. Shaykh al-Rashti then talked to me about the life story of this man and the strange incident that had occurred to him. When I heard so, I became so sorry that I had missed listening to the story from Sayyid Ahmad himself, although I deemed Shaykh al-Rashti too respectable to distort any part of the story.

A few months ago, I met Sayyid Ahmad by accident in the city of al-Kazimiyyah. That was specifically in the month of Jumada II of this very year. I was on my way back to the holy city of al-Najaf while Sayyid Ahmad was on his way back from the city of Samarra’ and heading for his homeland, Iran. I asked him to talk to me about himself in general and about the strange incident that had happened to him, as I was told. The man answered me and related the whole incident that happened to him as exactly as it was related to me by Shaykh al-Rashti. He thus said:

In the year 1280, I left the city of Rasht (Dar al-Marz) towards the city of Tabriz, intending for going on the ritual pilgrimage (hajj) to the Sacred House of God. I resided in the house of Hajj Safar ‘Ali al-Tabrizi, the famous merchant, and had to stay there with bewilderment, because I could not find a caravan to join. Hajj Jabbar al-Sadahi al-Isbahani, the pioneer, prepared for a caravan to the city of Tarabuzn; I therefore hired a riding animal from him and joined the caravan alone, without having any friend with me. In the first station of our journey, three men joined me after Hajj Jabbar had arisen their desires to accompany me. These three men were Hajj Baqir al-Tabrizi, a well-known personality who would perform this ritual pilgrimage on behalf of someone else, Hajj Sayyid Husayn al-Tabrizi, a merchant, and a third man called Hajj ‘Ali who was a servant. During the journey, we accompanied each other up to the city of Arzanat al-Rum from which we set for Tarabuzn.

In one of the stations between these two cities, Hajj Jabbar the pioneer approached and informed us that we would soon pass through a frightening way; therefore, we must not lag behind the caravan. Complying with his warning, we hurried up. Two hours and a half or three hours before dawn, we resumed our journey altogether. No more than half a parasang walking or little more, it became dark and snow began falling down, making each one of us cover the head with every coverlet we had and try to proceed as quickly as possible. As to me, I was unable to catch them; therefore, I rode off and sat to a side of the way with exhaustive confusion. As I thought of the matter a lot, I deemed proper to stay in my place up to dawning, because the journey expenditure, which was six hundred Tumans, was entirely with me. Then, I would return to the house in which we had stayed last night and then come back again with some guards to join the caravan.

Suddenly, I noticed that there was an orchard in front of me and there was a peasant catching a shovel in the hand by which he stroke the leaves of the trees to make the amassing snow fall down. The man approached me and asked, “Who are you?”

“I have lagged behind the caravan and I am now lost,” I answered.

Speaking in Persian language, the man said, “You are advised to offer the supererogatory prayer so that you will be guided to the right way.”

Following his advise, I began offering the supererogatory prayer. When I accomplished the early dawn acts of worship, the man came to me again and asked, “Have you not left yet?”

“In fact,” I said, “I cannot find the way.”

The man advised again, “You may say the Major Comprehensive Form of Ziyarah (al-Ziyarah al-Jami’ah al-Kabirah).”

Although I did not memorize this form of Ziyarah and, even now, I cannot say it by heart although I have very frequently visited the holy shrines, at that moment I stood up and said the entire form of that ziyarah by heart.

When I finished, the man appeared to me again and asked, “Have you not left your place yet?”

Weeping forth, I said, “No, I have not left my place yet, because I cannot find the way.”

The man advised again, “You may say the Ziyarah of ‘Ashura’.”

Although I did not memorize this form of ziyarah either and even now I cannot say it by heart, at that very moment I stood up and said the entire form of Ziyarah of ‘Ashura’ by heart following it with the statements of invoking curse on the enemies and invoking peace on the Imam (‘a) and the supplicatory prayer known as Du’a’ ‘Alqamah.

The man then came to me again and said, “Have you not yet set forth?”

I answered that I would stay there up to the morning.

The man said, “Now, I will take you to the caravan.”

He rode on a donkey, put his shovel on his shoulder, and asked me to sit behind him on the back of the animal. As I did, I pulled the rein on my horse, but it refused to move. The man then asked me to give him that rein. As I did, the man took the rein in his right hand, the shovel in his left hand, and began proceeding forward. The horse was easily led by the man.

The man then put his hand on my knee and asked, “Why are you all not offering the supererogatory prayers, supererogatory prayers, supererogatory prayers?” The man repeated it three times.

He then said, “Why are you deserting the Ziyarah of ‘Ashura’, Ziyarah of ‘Ashura’, Ziyarah of ‘Ashura’?” He also repeated it three time.

He then said, “Why are you not saying the Major Comprehensive Ziyarah, Comprehensive, Comprehensive?” He also repeated it three time.

The man was wandering in that area. Suddenly, he turned his face backward and said, “These are your companions. They are approaching the river to perform the ritual ablution for the Dawn Prayer.”

Immediately, I rode off the donkey and tried to ride on my horse, but I could not. Noticing so, the man rode off his animal, put the shovel in the snow, helped me ride on the horse, and turned the house’s face towards the direction where my companions were.

Only at that moment, I began to think and ask myself who that man was, how he could speak Persian in this region of Christian Turks, and how he could make me join my companions in such a short period of time. I turned my face back but I could not find anyone or any trace. Then, I joined my companions.

THIRD COMPREHENSIVE FORM OF ZIYARAH

‘Allamah al-Majlisi, in his book of Tuhfat al-Za’ir, has listed the following comprehensive form of ziyarah as the eighth, saying: This form of ziyarah has been reported by Sayyid Ibn Tawus within the supplicatory prayers of the ‘Arafah Day from Imam al-Sadiq, peace be upon him. It can be said at visiting any shrine at any time, especially on the ‘Arafah Day. It is as follows:

السَّلامُ عَلَيْكَ يَا رَسُولَ اللّٰهِ السَّلامُ عَلَيْكَ يَا نَبِيَّ اللّٰهِ السَّلامُ عَلَيْكَ يَا خِيَرَةَ اللّٰهِ مِنْ خَلْقِهِ وَ اَمِينَهُ عَلَى وَحْيِهِ السَّلامُ عَلَيْكَ يَا مَوْلايَ يَا اَمِيرَ الْمُؤْمِنِينَ السَّلامُ عَلَيْكَ يَا مَوْلايَ اَنْتَ حُجَّةُ اللّٰهِ عَلَى خَلْقِهِ وَ بَابُ عِلْمِهِ وَ وَصِيُّ نَبِيِّهِ وَ الْخَلِيفَةُ مِنْ بَعْدِهِ فِي اُمَّتِهِ لَعَنَ اللّٰهُ اُمَّةً غَصَبَتْكَ حَقَّكَ وَ قَعَدَتْ مَقْعَدَكَ اَنَا بَرِي‏ءٌ مِنْهُمْ وَ مِنْ شِيعَتِهِمْ اِلَيْكَ السَّلامُ عَلَيْكِ يَا فَاطِمَةُ الْبَتُولُ السَّلامُ عَلَيْكِ يَا زَيْنَ نِسَاءِ الْعَالَمِينَ السَّلامُ عَلَيْكِ يَا بِنْتَ رَسُولِ [اللّٰهِ‏] رَبِّ الْعَالَمِينَ صَلَّى اللّٰهُ عَلَيْكِ وَ عَلَيْهِ السَّلامُ عَلَيْكِ يَا اُمَّ الْحَسَنِ وَ الْحُسَيْنِ لَعَنَ اللّٰهُ اُمَّةً غَصَبَتْكِ حَقَّكِ وَ مَنَعَتْكِ مَا جَعَلَهُ اللّٰهُ لَكِ حَلالا اَنَا بَرِي‏ءٌ اِلَيْكِ مِنْهُمْ وَ مِنْ شِيعَتِهِمْ ، السَّلامُ عَلَيْكَ يَا مَوْلايَ يَا اَبَا مُحَمَّدٍ الْحَسَنَ الزَّكِيَّ السَّلامُ عَلَيْكَ يَا مَوْلايَ لَعَنَ اللّٰهُ اُمَّةً قَتَلَتْكَ وَ بَايَعَتْ فِي اَمْرِكَ وَ شَايَعَتْ اَنَا بَرِي‏ءٌ اِلَيْكَ مِنْهُمْ وَ مِنْ شِيعَتِهِمْ السَّلامُ عَلَيْكَ يَا مَوْلايَ يَا اَبَا عَبْدِ اللّٰهِ الْحُسَيْنَ بْنَ عَلِيٍّ صَلَوَاتُ اللّٰهِ عَلَيْكَ وَ عَلَى اَبِيكَ وَ جَدِّكَ مُحَمَّدٍ صَلَّى اللّٰهُ عَلَيْهِ وَ آلِهِ لَعَنَ اللّٰهُ اُمَّةً اسْتَحَلَّتْ دَمَكَ وَ لَعَنَ اللّٰهُ اُمَّةً قَتَلَتْكَ وَ اسْتَبَاحَتْ حَرِيمَكَ وَ لَعَنَ اللّٰهُ اَشْيَاعَهُمْ وَ اَتْبَاعَهُمْ وَ لَعَنَ اللّٰهُ الْمُمَهِّدِينَ لَهُمْ بِالتَّمْكِينِ مِنْ قِتَالِكُمْ اَنَا بَرِي‏ءٌ اِلَى اللّٰهِ وَ اِلَيْكَ مِنْهُمْ السَّلامُ عَلَيْكَ يَا مَوْلايَ يَا [اَبَا مُحَمَّدٍ] عَلِيَّ بْنَ الْحُسَيْنِ السَّلامُ عَلَيْكَ يَا مَوْلايَ يَا [اَبَا جَعْفَرٍ] مُحَمَّدَ بْنَ عَلِيٍّ السَّلامُ عَلَيْكَ يَا مَوْلايَ يَا اَبَا عَبْدِ اللّٰهِ جَعْفَرَ بْنَ مُحَمَّدٍ، السَّلامُ عَلَيْكَ يَا مَوْلايَ يَا [اَبَا الْحَسَنِ‏] مُوسَى بْنَ جَعْفَرٍ السَّلامُ عَلَيْكَ يَا مَوْلايَ يَا [اَبَا الْحَسَنِ‏] عَلِيَّ بْنَ مُوسَى السَّلامُ عَلَيْكَ يَا مَوْلايَ يَا [اَبَا جَعْفَرٍ] مُحَمَّدَ بْنَ عَلِيٍّ السَّلامُ عَلَيْكَ يَا مَوْلايَ يَا [اَبَا الْحَسَنِ‏] عَلِيَّ بْنَ مُحَمَّدٍ السَّلامُ عَلَيْكَ يَا مَوْلايَ يَا [اَبَا مُحَمَّدٍ] الْحَسَنَ بْنَ عَلِيٍّ السَّلامُ عَلَيْكَ يَا مَوْلايَ يَا [اَبَا الْقَاسِمِ‏] مُحَمَّدَ بْنَ الْحَسَنِ صَاحِبَ الزَّمَانِ صَلَّى اللّٰهُ عَلَيْكَ وَ عَلَى عِتْرَتِكَ الطَّاهِرَةِ الطَّيِّبَةِ يَا مَوَالِيَّ كُونُوا شُفَعَائِي فِي حَطِّ وِزْرِي وَ خَطَايَايَ آمَنْتُ بِاللّٰهِ وَ بِمَا اُنْزِلَ اِلَيْكُمْ وَ اَتَوَالَى آخِرَكُمْ بِمَا اَتَوَالَى اَوَّلَكُمْ وَ بَرِئْتُ مِنَ الْجِبْتِ وَ الطَّاغُوتِ وَ اللاتِ وَ الْعُزَّى يَا مَوَالِيَّ اَنَا سِلْمٌ لِمَنْ سَالَمَكُمْ وَ حَرْبٌ لِمَنْ حَارَبَكُمْ وَ عَدُوٌّ لِمَنْ عَادَاكُمْ وَ وَلِيٌّ لِمَنْ وَالاكُمْ اِلَى يَوْمِ الْقِيَامَةِ وَ لَعَنَ اللّٰهُ ظَالِمِيكُمْ وَ غَاصِبِيكُمْ وَ لَعَنَ اللّٰهُ اَشْيَاعَهُمْ وَ اَتْبَاعَهُمْ وَ اَهْلَ مَذْهَبِهِمْ وَ اَبْرَاُ اِلَى اللّٰهِ وَ اِلَيْكُمْ مِنْهُمْ

FOURTH COMPREHENSIVE FORM OF ZIYARAH

The fourth comprehensive form of ziyarah is the previously cited form known as Ziyarah Aminullah. It has been placed as the second form of ziyarah of Imam ‘Ali Amir al-Mu’minin (‘a). This form begins with the following statement:

السّلام عليك يا امين اللّه فى ارضه و حجته على عباده‏ اشهد انّك جاهدت فى اللّه

FIFTH COMPREHENSIVE FORM OF ZIYARAH

This comprehensive form begins with the following statement:

الحمد للّه الذى اشهدنا مشهد اوليائه فى رجب

This form has been previously cited within the rites in Rajab.

The total of the comprehensive forms of ziyarah has been five in number. These forms will be sufficient, Allah willing.

Slander

A Society Polluted with Sins

There is no doubt thatat the present time societies suffer from various types of spiritual deviations and psychological corruption, and have failed to develop their manners at the same pace that they were able to secure material luxuries for themselves. Such societies face a great number of acutediseases which have overwhelmed the ocean of life with pains as days go by. Those who earnestly struggle to avoid pains end up intoxicated with sins and in search of refuge in the lap of lowliness in order to their spiritual pains and anxieties. Yet, the sun of felicity shall never beam its brightrays lives.

These people have deceived themselves believing that they have become free of all restrictions and rules; and are now competing in the fields of Lowliness and failure. When we carefully examine the lives of these people who lack manners, we find that the rapid advancement of material methods the aims for which they were invented. They have made the material phenomena an axis for their hopes and wishes, and the gloominess of sins has overshadowed their societies.

It would have been more productive if they had used their vast wealth, which they spend on deviation and disarray, in the field of implementing good authentic manners, whichcannot be changed . Nevertheless, thenorms for their accepted behavior is constantly changing.

Needless to say that unless noble traits become the judging point for good personalities in any given society the members of that society will not observe them but rather will become overwhelmingly influenced by the social mind which leads them to imitate others actions, ignoring any possible adverse affects. In the light ofthis we should realize that contemporary civilizations lack the ability to bring about healthy, noble characteristics, nor can they guarantee salvation or happiness for any society.

Dr. Carl, a famous French scholar, said:“We need a world whereevery one can find a proper place forhimself without discriminating between material or spiritual needs. Withthis we are able to realize how we can live, for we realize then that advancing on the path of life without a righteous guide is a dangerous affair.

Now that we realize this danger, it is amazing how we have neglected the search for methods of reasonable thinking. The fact is that only a handful of people have really discovered this danger. Themajority of people are overtaken by their lusts and are so intoxicated with them that, regardless of how much advanced technology offers them, they are unwilling to give up any of their illegal joys for the sake of a decent civilization.

“Life today is like a magnificent river which runs down a steep slope, washing our hopes and dreams into the sea of corruption and deviation, for the sake of satisfying immediate desires and instant needs. Many people have devised new needs and now struggle hard to fulfill these needs. In addition to these needs, there are other things that bring temporary happiness to them, such as slander, backbiting, aimless conversation, etc. which are in fact more harmful than alcohol to their health.”

One of the social deviations on which we elaborate is slander; it is unnecessary to explainthe technical meaning of slander, for it is known to everyone .

The Disadvantages of Slander

The most dangerous disadvantage of slander is the destruction of the spiritual personality of the slanderer’s conscience. Those who violate the natural path of their thought will lose their thinking balance and their excellent behavioral system; in addition to harming people’s feelings by revealing their secrets and faults.

Slander destroys the throne of human morality and deprives man of his dignity and noble qualities with amazing speed. In fact, it burns the veins of morality in the hearts of the slanderer to ashes. Slander diverts pure thoughts to the point that the gates of reason and understanding come to a dead end. When we reflect on its harm to society, we discover that it has done great damage to its members.

Slander plays a devastating role in bringing about enmity and hatred among the different members of society. If allowed to spread in any nation, slander will deprive it of greatness, a good reputation and create anunamendable dissension in that nation.

It is unfortunate that we must acknowledge the fact that slander has found its way into all social classes. This point confirms the fact just as the events of life are related, so are the spiritual and psychological deviations that may appear in a social class penetrating to all other classes.

As a result of the spread of slander, pessimism and suspicion shadow the social mind; people loose trust in each other and replace it with mistrust. With this in mind, we can safely say that unless society enlightens itself with brotherly thinking and noble qualities, it will never gain harmony or unity therein. Asociety which lacks the blessings of noble traits is surely distanced from life’s real characteristics.

What Causes Slander to Spread

Regardless of the fact that slander is a manifestation of practical sins, itis directly related to human spirituality. Slander is a sign of a dangerous underlying psychological disorder for which we must search the spiritual and psychological realms.

Behavioral scholars mention a number of reasons for the spread of slander. The most important being: envy, anger, conceit,self-righteousness and suspicion. Undoubtedly, every action by any individual stems from a certain condition lying in his conscience, andas a result of a manifestation of such conditions, which are like burning coal under cold ashes, the tongue, the translator of man’s feelings, speaks out slander.

When a certain characteristic becomes deeply rooted in man’s conscience, it blinds his eyes and rules his thought. One of the reasons that slander is so widespread is that slanderers are heedless of its dangerous after-effects. We see people who refrain from most other sins butdon’t think twice about committing this miserable crime. The repetition of slander without concern as to its after-effects deprives man of control of his ability to refrain from following his lusts regardless of his knowledge of their dangerous reality.

These people endeavor to achieve integrity and perfection. Individuals like this remove themselves from reality by refusing to bear the least bit of pain in the path of obtaining happiness. In this way, they fall prey to the rule of their lowly lusts.

Those who do not observe their own or other’s dignity are not abiding by the law of ethics; and a person who makes life an arena for his lusts.encroaching upon other’s rights deserves misery.

Poor quality of manners originates from weak faith, and manners are a result, of belief (faith). If a person has no faith, he has no motive to behave well or observe moral excellence.

Everyone has an opinion as to the best method of rescuing people from deviation and moral corruption. In myopinion the most effective way is to encourage the qualities of good will in people by awakening the calls of goodness and human instincts in them and leading them to exploit the treasures of their minds on the path of obtaining happiness. By bringing people’s attention to the effects of ill manners and strengthening their will, we may become victorious over all evil characteristics, and replace the rails of darkness with noble traits.

Dr.Jago writes: “When we intend to fight an undesirable habit we must first recognize its evil results. Then we should acknowledge the habit and finally reflect on theincidents which made us victims of such a habit. If we acquaint ourselves with the stages of this habit, we will become triumphant over the inspiration of that habit by feeling the joy of eradicating it.”

With the existence of the seeds of integrity in the human soul and by providing it with the methods of defense, we are able to recognize the reasons behind misguidance and confusion and eradicate them from our souls and consciences, erecting a strong barrier in the face of our endless wants and lusts.

Actions present the actuality of people to us and therefore are reflections of their honor and reality. For this reason, if a man desires happiness he must select his righteous actions in order to transform them into valuable seeds of happiness. Men must also keep in mind that Allah is aware of all his actions no matter how minor they might seem.

According to one philosopher:

“Do not say that the universe hasno reason nor sense, for by saying so you accuse yourselves of lacking reason and/or senses. Thus, if the universe had no reason or sense, you, too, would be senseless and unreasonable.”

In the same manner that a society needs material essentials to be able to continue living, it needs a certain amount of harmony required to maintain spiritual ties between its various members. Asociety which strictly observes the heavy burden of its social duties can greatly benefit from them in obtaining integrity.

In order for us to bring our souls out of the darkness into light, we must strengthen all noble thoughts in our minds to counter any destructive ideas or inspirations. By guarding our tongues against slander, we take the first step towards happiness. In order for us to counter the wide spread of corruption, it is incumbent on us to create a psychological revolution among the people. We can do this by observing the rights ofothers which in turn will cause the roots of humanity and spirituality to grow, thus taking another step towards the advocacy of noble traits on which the survival of every society depends.

Religion Verses ill Manners

The Holy Qur’an manifests the reality of slander in one short but eloquent verse:

“Does one of you like to eat the flesh of his dead brother? But you abhor it…” (The Holy Qur’an, 49:12)

Therefore, in thesame way that it is natural for a human to reject eating the flesh of a dead person, his reason should resent slander. The religious, leaders gave as much attention to correcting the feelings and psychological characteristics of people as they gave to their struggle to eradicate polytheism and atheism.

The Messenger of Allah (S) said:

“I have not been sent save to perfect noble manners” .

Peoplehave been guided to morality by the great Islamic school, backed by strong and logical understanding. Islam considers any encroachment on the borders of morality a great and reprehensible sin.

In fact, Islam did not stop at categorizing slander as a grave sin, but has made it the duty of all Muslims to defend the honor of one whois being slandered .

“If a man is slandered while you are present, be a helper to the man, reprehend the slanderer, and depart the group.” 1

The Messenger of Allah (S) said:

“He who defends his brother’s honor in his absence, then it is his right upon Allah to safeguard him from the Fire.” 2

The Messenger (S) also said:

“He who slanders a Muslim during the month of Ramadan, will not be awarded for his fasting.” 3

The Messenger (S) also described the Muslim as follows:

“A Muslim is one who from whose hands and tongues other Muslims are safe.”

It is clear that if an individual allows his tongue to slander his Muslim brother, then he has certainly violated the rules of morality, and becomes a criminal in the eyes of humanity and Islam. All Islamic schools have unanimously agreed that slander is a major sin; for the slanderer violates the Divine commands and crouches upon the rights of others, heedless of the Creator’s commands.

Just as an absent person cannot defend his honor and dignity, a dead person is unable to defend himself; therefore, it is the duty of every one to respect the rules concerning the dignity of the dead.

Slander and backbiting are one sort of spiritual pressure. Imam ‘Ali (a.s .) said:

“Slander is the strain of the weak”. 4

Dr. H.Shakhter said:

“Disappointment in obtainingone’s needs results in spiritual torture. This spiritual torture instigates us to depict a form of defense. People differ in the kind of action they take in such situations. If a man feels that others do not give him the kind of attention he expects, for fear ofbeing rejected , he chooses isolation and loneliness over socialization. He may sit in the corner of a gathering silent and secluded, not speaking to anyone, criticizingthem ; or laughing by himself fornor reason. Or he may argue with others, slander the absent, and criticize the rest until he proves his presence in this manner.” 5

Dr. Mann, in his book entitled The Fundamentals of Psychology, writes:

“In order to preserve our honor, we may try to substitute our defeats or shortcomings by blaming others for them. For instance, if we fail anexam we blame the teacher for the questions given; or if we cannot get promoted to a position, we put the position down or slander those who occupy it. Or we may hold others responsible for our inability while in fact they are not.”

In conclusion, in order to develop good traits, we must observe ourselves and maintain pure intentions. We should start with ourselves, so that we can obtain appropriate grounds for our happiness and the happiness of our society in all fields.

Notes

1.Nahj al-Fasahah p. 48

2.Nahj al-Fasahah p. 613

3. Bihar al- Anwar v.16, p. 179

4.Ghurar al-Hikam p.36

5.Rushde Shaksiyyat

Fault-Finding

Ignorance of One’s Own Faults

One of the greatest behavioral weaknesses of man is the ignorance of his own faults. In manyinstances the soul ignores an unwanted quality which results in the subconscious adopting of such a trait as a basis of misery. When a person becomes the slave of his ignorance, he kills the spirit of morality in himself.Thus becoming the victim of his inclinations and various lusts, which isolate him from happiness and comfort. Under such conditions, neither guidance nor constructive advice can be productive.

The first requirement for the salvation of oneself is to realize your shortcomings. The only way man can eradicate ill manners and rescue himself from the dangers of his personality that may lead him to misery, is if he recognizes these manners.

A careful study of the characteristics of the human psyche,so as to educate mankind, is a vital step toward leading to both spiritual and behavioral integrity. Reflecting on oneself allows the individual to realize his shortcomings and positive points, eradicate the unwanted traits, and purify the mirror of his soul from the filth of sins by conducting a basic purification of his manners.

We commit an unforgivable mistake when we carelessly ignore the real reflection of ourselves in the mirror of our actions. It is our responsibility to discover our own characteristics in order to pinpoint the unwantedtraits which unwillingly have grown in us.Undoubtedly we will be able to eradicate the roots of such traits, even prevent them from appearing in our lives by constantly struggling against them. At any rate, achieving noble traits requires forbearance with long lasting hardships. It is not an easy matter to execute.

In order for us to eradicate the roots of dangerous and harmful habits, we not only have to recognize them but also must possess a strong will to do so. The more organization we can apply to our actions, the straighter and more productive our thoughts become.The advantages of every step in this process become manifest to us as we move on to the next stage.

Dr. Carl has written: ‘The most effective method to transform our daily program into an acceptable one is to examine it with scrutiny every morning and review the results every evening Thus, in the same manner that we anticipate to finish a certain job at a specific time, we should include in our schedule certain steps so others may benefit from our activities. We should be fair and just inOur conduct.

“Behavioral lowliness is just as repulsive as bodily dirt. Thus, it is just as important to cleanse our bodies formdirt as it is to purify our manners of filth. Some people exercise before and/or after sleeping; reflecting on our manners and thoughts is just as important as these exercises. By studying the way we should act and struggling to observe the borders of our designated limits, we can see our realities without any barrier.

Our success indecision making is directly related to our inner-selves. It is incumbent upon every one whether young or old, rich or poor, learned or ignorant.to realize what he has done in daily expenditures and earnings, as scientists write down the results of their experiments. By applying such methods with scrutiny and patience, our souls and bodies change for the better.”

The Sarcastic and the Insulters

It is the nature of some people to search for the faults, mistakes, and secrets of others and to criticize and blame them for these shortcomings. Yet in most circumstances, these people’s faults and shortcomings greatly exceed their noble traits. They ignore this and occupy themselves with the misfortunes of hers.

Insulting others is an eviltrait which pollutes man’s life and degrades his behavioral characteristics.

Theelements which motivate man to put others down become more dangerous when accompanied with conceit, arrogance and self-righteousness. These behavioral complexes instigate man to make false judgments while thinking that they are positively the right ones.

Those who constantly criticize others waste their efforts in manners unacceptable to reason or law. They give too much importance to observing their friends’ faults in order to insult and downgrade them, ignoring the fact that by doing so they deprive themselves of any opportunity to notice their own mistakes, thus leading themselves from the path of guidance and righteousness.

Those who lack courage do not observe any rule or respect the honor of others; they cannot live in harmony with the closest people to them. When these people cannot find acquaintances to insult, they turn to relatives and friends; forthis reason these people are unable to make real friends whose love and respect they can enjoy.

Men earn their honor throughout their lives; therefore, those who offend the honor of others, subject their own honor to insults and destruction.

Although those who constantly insult others may not realize the amount of damage they do to themselves, they cannot stop themselves from the social reaction to their wrongdoings.Wrongdoings which bring them nothing except hate, enmity and disgust. They feel sorry, but as it is said,“It is impossible to bring a bird back to its nest when it has flown away.”

He who wishes to socialize with others has to define his own duties and responsibilities, one of which isto always look for the virtuous traits and good deeds of others in order to be able to glorify them. He must also rid himself of thetraits which insult the dignity of others and contradict the fundamentals of love, for love only survives if it lives within the exchanges of respect and observance of both parties. He, whose habit it is to conceal the shortcomings of his loved ones and friends will enjoy more stable relationships. It is also complimentary if one is able to bring the attention of those he loves to their weak points so the individual has a chance to change.

Of course, it is necessary for an individual wishing to bring his friend’s attention to an unpleasant trait to apply special skills so as not to insult or“hurt his feelings.”

According to one educator: “It is possible to bring the attention of your listener to his mistakes by a glance or a gesture, it is usually unnecessary to speak directly. If you were to say to someone, ‘You made a mistake, he would never agree with you for you have insulted his reason, ability tothink and self-confidence. Confronting him openly makes him resist your action without adjusting his views, even if you prove to him beyond doubt that you are right. When you bring a conversation do not open it with, ‘I will prove it to you.’ or ‘I will substantiate that,’ for this means that yon are smarter or more clever than the person towhom von are speaking. The act of correcting someone’s thinking is a difficult task so why add more trouble by the wrong procedure and creating an irreversible barrier.

“When you propose to prove a point it is important that others are not aware of von attention. You should proceed towards your goal with precise steps without allowing anyone the opportunity to discover your aim. Remember the following saying when working in this field: ‘Teach people without being teachers.”’

Religious Teachings Verses Sarcasm

The Holy Qur’an warns the sarcastic of their gloomy fate, and cautions them about the results of their evil actions. Itis written :

“Woe to every slanderer, defamer.” (The Holy Qur’an, 104:1)

Islam deems it obligatory for all Muslims to observe the rules of manners and good conductso as to preserve unity. Islam also forbids slander and sarcasm in order to avoid dissension and the weakening of brotherly relationships. Therefore, it is the duty of every Muslim to observe the rights of others and to refrain from insulting or humiliating them.

Imam as-Sadiq (a.s .) said:

“A believer becomes more reassured near another believer than a thirsty man does when he finds cold water.” 1

Imam al-Baqir (a.s .) said:

“It is enough of a fault of an individual to note the faults of people and ignore that which he suffers from, criticize others for something that he himself does or to hurt an intimate friend with that which does not concern him.” 2

Their grandfather, Imam ‘Ali (a.s .) said:

“Avoid the companionship of those who search for people’s shortcomings, for their companions are not safe from their plots.” 3

Although it is part of man’s nature to refuse criticism, one should be attentive to constructive criticism. It is under the shadow of constructive advice that we are able to prepare the elements for advancing ourselves, if Allah wills.

The Commander of the Faithful (a.s .) reminded us of the above-mentioned fact when he said:

“Let the closest to you be from among people who guide you to (discover) your shortcomings, and aid you against your own wrong inspirations.” 4

The following is from Dr. Dale Carnegie’s book How to Win Friends and Influence People:

“We must listen to criticism and accept it for we should not expect two-thirds of our actions and thoughts to be accurate. Albert Einstein admitted that ninety-nine percent of his ideas and conclusions were false. When someone wants to criticize,I find myself being defensive without even knowing what he wants to say; yet, when this happens I later resent myself.

“We all prefer praise and glorification and refuse reprehension and criticism without observing the degree of appropriateness and accuracy of any of these comments. We surely are not the children of proof and logic but the children of feelings. Our minds become like sailingships which are tossed around by the waves of feelings on a dark sea. At the present time most of us are self-confident, but in forty years we shall look back at ourselves and laugh at our actions and thoughts.”

Imam ‘Ali (a.s .) said:

“He who searches for people’s shortcomings should start with himself.” 5

Dr. H.Shakhter has said:

“Instead of objecting to the utterances or actions of others it is better to reflect on your own problems and pains if possible correct them. it is incumbent upon each one of us to reflect on our problems, discover our faults and shortcomings and solve them if we can.” 6

The ignorant attempt to conceal their shortcomings instead of endeavoring to eradicate them.

According to Imam ‘Ali (a.s .):

“It is stupidity in a person which causes him to observe the faults of others and not notice that which is concealed of his own faults.” 7

Dr.Auibuty has stated:

“Because of our ignorance, we frequently ignore our shortcomings and conceal them under a veil of ignorance and unawareness so as to lure ourselves in this manner. It is amazing how people will try to conceal their shortcomings from the eyes of others without ever attempting to eradicate them. Yet, when one of their faultsis revealed and they cannot conceal it, they create thousands of excuses to satisfy themselves and others. These people attempt to downplay the importance of their faults in the eyes of people, forgetting that as days go by the importance of such faults will becomemore manifest . Exactly as a seed grows to become a mighty tree” .8

Studying the personality is the only accepted method by psychologists to diagnose and treat various illnesses. Imam ‘Ali (a.s .) advised people of this very same method. He said:

“It is incumbent on men of reason to pinpoint their shortcomings in religion, opinion, behavior, and manners and to gather them in their heart or in a book and work on eliminating them.” 9

Also according to a psychologist:

“Sit comfortable in aquite room with a clear mind and ask your family not to let anyone bother you. The more comforting the place is and the more at rest you are the better it is: because what we intend to do requires a basic rule which is not to allow your thinking to be disturbed by concentrating only on the main objective.Also , your body should not be diverted by your bodily needs.

“Take with you some dark cheap paper and a pen which you can write with easily. I mentioned dark cheap paperso as to allow you to use a large quantity without worrying about expense. I also mentioned an easy pen becauseyou will be surrounded by thousands of spiritual and psychological factors when you study yourself, you will need a pen that will not distract you.

“Make a list of the types of feelings and reactions which you encountered in yourself on this day and the day before. Now review each one of them, think deeply about them,next write down everything that comes to your mind regarding these feelings without any reservations or limitations. Do not worry if it takes a long time.

“When you have written all your actions, thoughts. feelings .and reactions, bring to mind the instincts of self-love, seclusion.conceit ,.. .etc,Now match every action or thought with the instinct which motivated it by asking yourself the simple questions: Which instinct motivated this action or utterance?

“The purpose of this psychological self-analysis is to allow the patient to change as much of his spiritual personality.as his lively and constructive spiritual powers can by eradicating his psychological reactions and nervous states. This way he will consciously feel that he is a new person. Hence, he will realize new goals and meanings in life and be able to draw a new path in life For himself other than the previous one.” 10

Notes

1. al-Kafi v.2 , p. 247

2. Al-Kafi v.2. p. 459

3.Ghurar al-Hikam p. 148

4.Ghurar al-Hikam p. 558

5.Ghurar al-Hikam p. 659

6.Rushde Shakhsiyyat

7.Ghurar al-Hikam p. 559

8. DarJostojuye Khushbakhti

9.Ghurar al-Hikam p. 448

10.Ravankavi

Slander

A Society Polluted with Sins

There is no doubt thatat the present time societies suffer from various types of spiritual deviations and psychological corruption, and have failed to develop their manners at the same pace that they were able to secure material luxuries for themselves. Such societies face a great number of acutediseases which have overwhelmed the ocean of life with pains as days go by. Those who earnestly struggle to avoid pains end up intoxicated with sins and in search of refuge in the lap of lowliness in order to their spiritual pains and anxieties. Yet, the sun of felicity shall never beam its brightrays lives.

These people have deceived themselves believing that they have become free of all restrictions and rules; and are now competing in the fields of Lowliness and failure. When we carefully examine the lives of these people who lack manners, we find that the rapid advancement of material methods the aims for which they were invented. They have made the material phenomena an axis for their hopes and wishes, and the gloominess of sins has overshadowed their societies.

It would have been more productive if they had used their vast wealth, which they spend on deviation and disarray, in the field of implementing good authentic manners, whichcannot be changed . Nevertheless, thenorms for their accepted behavior is constantly changing.

Needless to say that unless noble traits become the judging point for good personalities in any given society the members of that society will not observe them but rather will become overwhelmingly influenced by the social mind which leads them to imitate others actions, ignoring any possible adverse affects. In the light ofthis we should realize that contemporary civilizations lack the ability to bring about healthy, noble characteristics, nor can they guarantee salvation or happiness for any society.

Dr. Carl, a famous French scholar, said:“We need a world whereevery one can find a proper place forhimself without discriminating between material or spiritual needs. Withthis we are able to realize how we can live, for we realize then that advancing on the path of life without a righteous guide is a dangerous affair.

Now that we realize this danger, it is amazing how we have neglected the search for methods of reasonable thinking. The fact is that only a handful of people have really discovered this danger. Themajority of people are overtaken by their lusts and are so intoxicated with them that, regardless of how much advanced technology offers them, they are unwilling to give up any of their illegal joys for the sake of a decent civilization.

“Life today is like a magnificent river which runs down a steep slope, washing our hopes and dreams into the sea of corruption and deviation, for the sake of satisfying immediate desires and instant needs. Many people have devised new needs and now struggle hard to fulfill these needs. In addition to these needs, there are other things that bring temporary happiness to them, such as slander, backbiting, aimless conversation, etc. which are in fact more harmful than alcohol to their health.”

One of the social deviations on which we elaborate is slander; it is unnecessary to explainthe technical meaning of slander, for it is known to everyone .

The Disadvantages of Slander

The most dangerous disadvantage of slander is the destruction of the spiritual personality of the slanderer’s conscience. Those who violate the natural path of their thought will lose their thinking balance and their excellent behavioral system; in addition to harming people’s feelings by revealing their secrets and faults.

Slander destroys the throne of human morality and deprives man of his dignity and noble qualities with amazing speed. In fact, it burns the veins of morality in the hearts of the slanderer to ashes. Slander diverts pure thoughts to the point that the gates of reason and understanding come to a dead end. When we reflect on its harm to society, we discover that it has done great damage to its members.

Slander plays a devastating role in bringing about enmity and hatred among the different members of society. If allowed to spread in any nation, slander will deprive it of greatness, a good reputation and create anunamendable dissension in that nation.

It is unfortunate that we must acknowledge the fact that slander has found its way into all social classes. This point confirms the fact just as the events of life are related, so are the spiritual and psychological deviations that may appear in a social class penetrating to all other classes.

As a result of the spread of slander, pessimism and suspicion shadow the social mind; people loose trust in each other and replace it with mistrust. With this in mind, we can safely say that unless society enlightens itself with brotherly thinking and noble qualities, it will never gain harmony or unity therein. Asociety which lacks the blessings of noble traits is surely distanced from life’s real characteristics.

What Causes Slander to Spread

Regardless of the fact that slander is a manifestation of practical sins, itis directly related to human spirituality. Slander is a sign of a dangerous underlying psychological disorder for which we must search the spiritual and psychological realms.

Behavioral scholars mention a number of reasons for the spread of slander. The most important being: envy, anger, conceit,self-righteousness and suspicion. Undoubtedly, every action by any individual stems from a certain condition lying in his conscience, andas a result of a manifestation of such conditions, which are like burning coal under cold ashes, the tongue, the translator of man’s feelings, speaks out slander.

When a certain characteristic becomes deeply rooted in man’s conscience, it blinds his eyes and rules his thought. One of the reasons that slander is so widespread is that slanderers are heedless of its dangerous after-effects. We see people who refrain from most other sins butdon’t think twice about committing this miserable crime. The repetition of slander without concern as to its after-effects deprives man of control of his ability to refrain from following his lusts regardless of his knowledge of their dangerous reality.

These people endeavor to achieve integrity and perfection. Individuals like this remove themselves from reality by refusing to bear the least bit of pain in the path of obtaining happiness. In this way, they fall prey to the rule of their lowly lusts.

Those who do not observe their own or other’s dignity are not abiding by the law of ethics; and a person who makes life an arena for his lusts.encroaching upon other’s rights deserves misery.

Poor quality of manners originates from weak faith, and manners are a result, of belief (faith). If a person has no faith, he has no motive to behave well or observe moral excellence.

Everyone has an opinion as to the best method of rescuing people from deviation and moral corruption. In myopinion the most effective way is to encourage the qualities of good will in people by awakening the calls of goodness and human instincts in them and leading them to exploit the treasures of their minds on the path of obtaining happiness. By bringing people’s attention to the effects of ill manners and strengthening their will, we may become victorious over all evil characteristics, and replace the rails of darkness with noble traits.

Dr.Jago writes: “When we intend to fight an undesirable habit we must first recognize its evil results. Then we should acknowledge the habit and finally reflect on theincidents which made us victims of such a habit. If we acquaint ourselves with the stages of this habit, we will become triumphant over the inspiration of that habit by feeling the joy of eradicating it.”

With the existence of the seeds of integrity in the human soul and by providing it with the methods of defense, we are able to recognize the reasons behind misguidance and confusion and eradicate them from our souls and consciences, erecting a strong barrier in the face of our endless wants and lusts.

Actions present the actuality of people to us and therefore are reflections of their honor and reality. For this reason, if a man desires happiness he must select his righteous actions in order to transform them into valuable seeds of happiness. Men must also keep in mind that Allah is aware of all his actions no matter how minor they might seem.

According to one philosopher:

“Do not say that the universe hasno reason nor sense, for by saying so you accuse yourselves of lacking reason and/or senses. Thus, if the universe had no reason or sense, you, too, would be senseless and unreasonable.”

In the same manner that a society needs material essentials to be able to continue living, it needs a certain amount of harmony required to maintain spiritual ties between its various members. Asociety which strictly observes the heavy burden of its social duties can greatly benefit from them in obtaining integrity.

In order for us to bring our souls out of the darkness into light, we must strengthen all noble thoughts in our minds to counter any destructive ideas or inspirations. By guarding our tongues against slander, we take the first step towards happiness. In order for us to counter the wide spread of corruption, it is incumbent on us to create a psychological revolution among the people. We can do this by observing the rights ofothers which in turn will cause the roots of humanity and spirituality to grow, thus taking another step towards the advocacy of noble traits on which the survival of every society depends.

Religion Verses ill Manners

The Holy Qur’an manifests the reality of slander in one short but eloquent verse:

“Does one of you like to eat the flesh of his dead brother? But you abhor it…” (The Holy Qur’an, 49:12)

Therefore, in thesame way that it is natural for a human to reject eating the flesh of a dead person, his reason should resent slander. The religious, leaders gave as much attention to correcting the feelings and psychological characteristics of people as they gave to their struggle to eradicate polytheism and atheism.

The Messenger of Allah (S) said:

“I have not been sent save to perfect noble manners” .

Peoplehave been guided to morality by the great Islamic school, backed by strong and logical understanding. Islam considers any encroachment on the borders of morality a great and reprehensible sin.

In fact, Islam did not stop at categorizing slander as a grave sin, but has made it the duty of all Muslims to defend the honor of one whois being slandered .

“If a man is slandered while you are present, be a helper to the man, reprehend the slanderer, and depart the group.” 1

The Messenger of Allah (S) said:

“He who defends his brother’s honor in his absence, then it is his right upon Allah to safeguard him from the Fire.” 2

The Messenger (S) also said:

“He who slanders a Muslim during the month of Ramadan, will not be awarded for his fasting.” 3

The Messenger (S) also described the Muslim as follows:

“A Muslim is one who from whose hands and tongues other Muslims are safe.”

It is clear that if an individual allows his tongue to slander his Muslim brother, then he has certainly violated the rules of morality, and becomes a criminal in the eyes of humanity and Islam. All Islamic schools have unanimously agreed that slander is a major sin; for the slanderer violates the Divine commands and crouches upon the rights of others, heedless of the Creator’s commands.

Just as an absent person cannot defend his honor and dignity, a dead person is unable to defend himself; therefore, it is the duty of every one to respect the rules concerning the dignity of the dead.

Slander and backbiting are one sort of spiritual pressure. Imam ‘Ali (a.s .) said:

“Slander is the strain of the weak”. 4

Dr. H.Shakhter said:

“Disappointment in obtainingone’s needs results in spiritual torture. This spiritual torture instigates us to depict a form of defense. People differ in the kind of action they take in such situations. If a man feels that others do not give him the kind of attention he expects, for fear ofbeing rejected , he chooses isolation and loneliness over socialization. He may sit in the corner of a gathering silent and secluded, not speaking to anyone, criticizingthem ; or laughing by himself fornor reason. Or he may argue with others, slander the absent, and criticize the rest until he proves his presence in this manner.” 5

Dr. Mann, in his book entitled The Fundamentals of Psychology, writes:

“In order to preserve our honor, we may try to substitute our defeats or shortcomings by blaming others for them. For instance, if we fail anexam we blame the teacher for the questions given; or if we cannot get promoted to a position, we put the position down or slander those who occupy it. Or we may hold others responsible for our inability while in fact they are not.”

In conclusion, in order to develop good traits, we must observe ourselves and maintain pure intentions. We should start with ourselves, so that we can obtain appropriate grounds for our happiness and the happiness of our society in all fields.

Notes

1.Nahj al-Fasahah p. 48

2.Nahj al-Fasahah p. 613

3. Bihar al- Anwar v.16, p. 179

4.Ghurar al-Hikam p.36

5.Rushde Shaksiyyat

Fault-Finding

Ignorance of One’s Own Faults

One of the greatest behavioral weaknesses of man is the ignorance of his own faults. In manyinstances the soul ignores an unwanted quality which results in the subconscious adopting of such a trait as a basis of misery. When a person becomes the slave of his ignorance, he kills the spirit of morality in himself.Thus becoming the victim of his inclinations and various lusts, which isolate him from happiness and comfort. Under such conditions, neither guidance nor constructive advice can be productive.

The first requirement for the salvation of oneself is to realize your shortcomings. The only way man can eradicate ill manners and rescue himself from the dangers of his personality that may lead him to misery, is if he recognizes these manners.

A careful study of the characteristics of the human psyche,so as to educate mankind, is a vital step toward leading to both spiritual and behavioral integrity. Reflecting on oneself allows the individual to realize his shortcomings and positive points, eradicate the unwanted traits, and purify the mirror of his soul from the filth of sins by conducting a basic purification of his manners.

We commit an unforgivable mistake when we carelessly ignore the real reflection of ourselves in the mirror of our actions. It is our responsibility to discover our own characteristics in order to pinpoint the unwantedtraits which unwillingly have grown in us.Undoubtedly we will be able to eradicate the roots of such traits, even prevent them from appearing in our lives by constantly struggling against them. At any rate, achieving noble traits requires forbearance with long lasting hardships. It is not an easy matter to execute.

In order for us to eradicate the roots of dangerous and harmful habits, we not only have to recognize them but also must possess a strong will to do so. The more organization we can apply to our actions, the straighter and more productive our thoughts become.The advantages of every step in this process become manifest to us as we move on to the next stage.

Dr. Carl has written: ‘The most effective method to transform our daily program into an acceptable one is to examine it with scrutiny every morning and review the results every evening Thus, in the same manner that we anticipate to finish a certain job at a specific time, we should include in our schedule certain steps so others may benefit from our activities. We should be fair and just inOur conduct.

“Behavioral lowliness is just as repulsive as bodily dirt. Thus, it is just as important to cleanse our bodies formdirt as it is to purify our manners of filth. Some people exercise before and/or after sleeping; reflecting on our manners and thoughts is just as important as these exercises. By studying the way we should act and struggling to observe the borders of our designated limits, we can see our realities without any barrier.

Our success indecision making is directly related to our inner-selves. It is incumbent upon every one whether young or old, rich or poor, learned or ignorant.to realize what he has done in daily expenditures and earnings, as scientists write down the results of their experiments. By applying such methods with scrutiny and patience, our souls and bodies change for the better.”

The Sarcastic and the Insulters

It is the nature of some people to search for the faults, mistakes, and secrets of others and to criticize and blame them for these shortcomings. Yet in most circumstances, these people’s faults and shortcomings greatly exceed their noble traits. They ignore this and occupy themselves with the misfortunes of hers.

Insulting others is an eviltrait which pollutes man’s life and degrades his behavioral characteristics.

Theelements which motivate man to put others down become more dangerous when accompanied with conceit, arrogance and self-righteousness. These behavioral complexes instigate man to make false judgments while thinking that they are positively the right ones.

Those who constantly criticize others waste their efforts in manners unacceptable to reason or law. They give too much importance to observing their friends’ faults in order to insult and downgrade them, ignoring the fact that by doing so they deprive themselves of any opportunity to notice their own mistakes, thus leading themselves from the path of guidance and righteousness.

Those who lack courage do not observe any rule or respect the honor of others; they cannot live in harmony with the closest people to them. When these people cannot find acquaintances to insult, they turn to relatives and friends; forthis reason these people are unable to make real friends whose love and respect they can enjoy.

Men earn their honor throughout their lives; therefore, those who offend the honor of others, subject their own honor to insults and destruction.

Although those who constantly insult others may not realize the amount of damage they do to themselves, they cannot stop themselves from the social reaction to their wrongdoings.Wrongdoings which bring them nothing except hate, enmity and disgust. They feel sorry, but as it is said,“It is impossible to bring a bird back to its nest when it has flown away.”

He who wishes to socialize with others has to define his own duties and responsibilities, one of which isto always look for the virtuous traits and good deeds of others in order to be able to glorify them. He must also rid himself of thetraits which insult the dignity of others and contradict the fundamentals of love, for love only survives if it lives within the exchanges of respect and observance of both parties. He, whose habit it is to conceal the shortcomings of his loved ones and friends will enjoy more stable relationships. It is also complimentary if one is able to bring the attention of those he loves to their weak points so the individual has a chance to change.

Of course, it is necessary for an individual wishing to bring his friend’s attention to an unpleasant trait to apply special skills so as not to insult or“hurt his feelings.”

According to one educator: “It is possible to bring the attention of your listener to his mistakes by a glance or a gesture, it is usually unnecessary to speak directly. If you were to say to someone, ‘You made a mistake, he would never agree with you for you have insulted his reason, ability tothink and self-confidence. Confronting him openly makes him resist your action without adjusting his views, even if you prove to him beyond doubt that you are right. When you bring a conversation do not open it with, ‘I will prove it to you.’ or ‘I will substantiate that,’ for this means that yon are smarter or more clever than the person towhom von are speaking. The act of correcting someone’s thinking is a difficult task so why add more trouble by the wrong procedure and creating an irreversible barrier.

“When you propose to prove a point it is important that others are not aware of von attention. You should proceed towards your goal with precise steps without allowing anyone the opportunity to discover your aim. Remember the following saying when working in this field: ‘Teach people without being teachers.”’

Religious Teachings Verses Sarcasm

The Holy Qur’an warns the sarcastic of their gloomy fate, and cautions them about the results of their evil actions. Itis written :

“Woe to every slanderer, defamer.” (The Holy Qur’an, 104:1)

Islam deems it obligatory for all Muslims to observe the rules of manners and good conductso as to preserve unity. Islam also forbids slander and sarcasm in order to avoid dissension and the weakening of brotherly relationships. Therefore, it is the duty of every Muslim to observe the rights of others and to refrain from insulting or humiliating them.

Imam as-Sadiq (a.s .) said:

“A believer becomes more reassured near another believer than a thirsty man does when he finds cold water.” 1

Imam al-Baqir (a.s .) said:

“It is enough of a fault of an individual to note the faults of people and ignore that which he suffers from, criticize others for something that he himself does or to hurt an intimate friend with that which does not concern him.” 2

Their grandfather, Imam ‘Ali (a.s .) said:

“Avoid the companionship of those who search for people’s shortcomings, for their companions are not safe from their plots.” 3

Although it is part of man’s nature to refuse criticism, one should be attentive to constructive criticism. It is under the shadow of constructive advice that we are able to prepare the elements for advancing ourselves, if Allah wills.

The Commander of the Faithful (a.s .) reminded us of the above-mentioned fact when he said:

“Let the closest to you be from among people who guide you to (discover) your shortcomings, and aid you against your own wrong inspirations.” 4

The following is from Dr. Dale Carnegie’s book How to Win Friends and Influence People:

“We must listen to criticism and accept it for we should not expect two-thirds of our actions and thoughts to be accurate. Albert Einstein admitted that ninety-nine percent of his ideas and conclusions were false. When someone wants to criticize,I find myself being defensive without even knowing what he wants to say; yet, when this happens I later resent myself.

“We all prefer praise and glorification and refuse reprehension and criticism without observing the degree of appropriateness and accuracy of any of these comments. We surely are not the children of proof and logic but the children of feelings. Our minds become like sailingships which are tossed around by the waves of feelings on a dark sea. At the present time most of us are self-confident, but in forty years we shall look back at ourselves and laugh at our actions and thoughts.”

Imam ‘Ali (a.s .) said:

“He who searches for people’s shortcomings should start with himself.” 5

Dr. H.Shakhter has said:

“Instead of objecting to the utterances or actions of others it is better to reflect on your own problems and pains if possible correct them. it is incumbent upon each one of us to reflect on our problems, discover our faults and shortcomings and solve them if we can.” 6

The ignorant attempt to conceal their shortcomings instead of endeavoring to eradicate them.

According to Imam ‘Ali (a.s .):

“It is stupidity in a person which causes him to observe the faults of others and not notice that which is concealed of his own faults.” 7

Dr.Auibuty has stated:

“Because of our ignorance, we frequently ignore our shortcomings and conceal them under a veil of ignorance and unawareness so as to lure ourselves in this manner. It is amazing how people will try to conceal their shortcomings from the eyes of others without ever attempting to eradicate them. Yet, when one of their faultsis revealed and they cannot conceal it, they create thousands of excuses to satisfy themselves and others. These people attempt to downplay the importance of their faults in the eyes of people, forgetting that as days go by the importance of such faults will becomemore manifest . Exactly as a seed grows to become a mighty tree” .8

Studying the personality is the only accepted method by psychologists to diagnose and treat various illnesses. Imam ‘Ali (a.s .) advised people of this very same method. He said:

“It is incumbent on men of reason to pinpoint their shortcomings in religion, opinion, behavior, and manners and to gather them in their heart or in a book and work on eliminating them.” 9

Also according to a psychologist:

“Sit comfortable in aquite room with a clear mind and ask your family not to let anyone bother you. The more comforting the place is and the more at rest you are the better it is: because what we intend to do requires a basic rule which is not to allow your thinking to be disturbed by concentrating only on the main objective.Also , your body should not be diverted by your bodily needs.

“Take with you some dark cheap paper and a pen which you can write with easily. I mentioned dark cheap paperso as to allow you to use a large quantity without worrying about expense. I also mentioned an easy pen becauseyou will be surrounded by thousands of spiritual and psychological factors when you study yourself, you will need a pen that will not distract you.

“Make a list of the types of feelings and reactions which you encountered in yourself on this day and the day before. Now review each one of them, think deeply about them,next write down everything that comes to your mind regarding these feelings without any reservations or limitations. Do not worry if it takes a long time.

“When you have written all your actions, thoughts. feelings .and reactions, bring to mind the instincts of self-love, seclusion.conceit ,.. .etc,Now match every action or thought with the instinct which motivated it by asking yourself the simple questions: Which instinct motivated this action or utterance?

“The purpose of this psychological self-analysis is to allow the patient to change as much of his spiritual personality.as his lively and constructive spiritual powers can by eradicating his psychological reactions and nervous states. This way he will consciously feel that he is a new person. Hence, he will realize new goals and meanings in life and be able to draw a new path in life For himself other than the previous one.” 10

Notes

1. al-Kafi v.2 , p. 247

2. Al-Kafi v.2. p. 459

3.Ghurar al-Hikam p. 148

4.Ghurar al-Hikam p. 558

5.Ghurar al-Hikam p. 659

6.Rushde Shakhsiyyat

7.Ghurar al-Hikam p. 559

8. DarJostojuye Khushbakhti

9.Ghurar al-Hikam p. 448

10.Ravankavi