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

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

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

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

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

Author: Sheikh Abbas Al-Qummi
Category: visits: 221817
Download: 65880

Mafatih al-Jinan (Keys to Heavens): Arabic-English
search inside book
  • Start
  • Previous
  • 618 /
  • Next
  • End
  • Download HTML
  • Download Word
  • Download PDF
  • visits: 221817 / Download: 65880
Size Size Size
Mafatih al-Jinan (Keys to Heavens): Arabic-English

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


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


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

The method of our work was as following:

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

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

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

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

5- .....


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


May Allah accept our endeavours in His path, Amen!

Good Luck



The lineage of ‘Abd al-’Azim al-Hasani (known as Shah ‘Abd al-’Azim), the great personality, goes back through four lines to Imam al-Hasan al-Mujtaba the grandson of the best of all creatures; namely, the Holy Prophet, peace be upon him and his Household.

‘Abd al-’Azim is thus the son of ‘Abdullah the son of ‘Ali the son of al-Hasan the son of Zayn the son of al-Hasan the son of ‘Ali the son of Abu-Talib. His holy tomb, which is in the city of Ray (southern Tehran, Iran), is famous. It is a haven and a shelter for the publics. The high standing and majestic position of ‘Abd al-’Azim is clearer than sunlight. First of all, he is from the descendants of the Seal of the Prophets. He is also one of the master traditionists, great scholars, ascetics, and worshippers, and well-known for his distinguished religiousness and piety. He was within the companions of Imam al-Jawad and Imam al-Hadi whom he used to take as means to Almighty Allah and to whom he adhered distinguishably. He also reported many traditions from these two Holy Imams.

He was the author of the books entitled Khutab Amir al-Mu’minin (Sermons of the Commander of the Faithful) and al-Yawm wal-Laylah (The Day and the Night).

His story of providing his beliefs before Imam al-Hadi (‘a) is famous. The Imam (‘a) then said to him, “O Abu’l-Qasim, this is by Allah the very religion that Allah has accepted for His servants; therefore, you should keep on it. Allah may strengthen your faith by the true Words in this world and in the life to come.”

Al-Sahib ibn ‘Abbad wrote a brief thesis about the biography of this man. This thesis has been quoted by our mentor Shaykh al-Nuri in the epilogue of his book entitled al-Mustadrak.

In this book, as well as the famous book of biography known as Rijal al-Kashshi, it has been recorded that when ‘Abd al-’Azim feared for himself the persecution of the ruling authorities, he had to leave for several countries disguising. He then came to the city of Ray and resided in Sarbanan. He confided himself in a vault in a house of a Shi’ite man in a place called Sikkat al-Mawla. He used to worship Almighty Allah in that vault by spending his days fasting and his nights doing acts of worship. Disguising himself, he used to leave that vault for visiting the tomb that would be opposite to his tomb at the other side of the road. He used to say that the tomb was for one of the descendants of Imam Musa ibn Ja’far al-Kazim, peace be upon him. During his stay in that vault, the Shi’ah reported his manners to one another until he was known by the majority of them. One night, one of these Shi’ah saw in dream the Holy Prophet (‘a) saying to him, “One of my descendants will be carried from Sikkat al-Mawla and buried next to that apple tree in the orchard of ‘Abd al-Jabbar the son of ‘Abd al-Wahhab. The man therefore went to the owner of that orchard and offered to buy that tree and its place. The owner of the orchard asked, “What for are you asking me to sell you that very tree and its place?” The man had to inform him about his dream. The owner then told him that he had seen a similar dream and, as a result, he endowed that tree and its place to the sayyids and the Shi’ah to bury their dead ones there.

After that, ‘Abd al-’Azim became ill and passed away. May Allah have mercy upon him. When he was stripped of his clothes for performing the ritual bathing for his dead body, a sheet of paper was found in his pocket. In that sheet of paper, he had written down his lineage as follows: “I am Abu’l-Qasim ‘Abd al-’Azim the son of ‘Abdullah the son of ‘Ali the son of al-Hasan the son of Zayd the son of al-Hasan the son of ‘Ali the son of Abu-Talib.”

Describing the knowledgeability of ‘Abd al-’Azim, al-Sahib ibn ‘Abbad says that Abu-Turab al-Rawayani has reported that he heard Abu-Hammad al-Razi saying: One day, I visited Imam ‘Ali al-Naqi (al-Hadi) in Samarra’ and asked him about some legal and illegal issues of the religion. The Imam (‘a) answered all of my questions. When I bid farewell to him, he said to me, “Hammad, if you face any problem regarding your religious affairs while you are in your hometown (i.e. Ray), you may ask ‘Abd al-’Azim ibn ‘Abdullah al-Hasani. Once you do, convey my greetings to him.”


In his book of al-Rawashih, al-Muhaqqiq al-Damad says that the rewards of visiting the tomb of ‘Abd al-’Azim al-Hasani have been mentioned in confirmative traditions. One of these traditions reads that whoever visits his tomb will be awarded Paradise inevitably.

This very tradition has been also mentioned by al-Shahid al-Thani in the margin of his book of al-Khulasah as reported from some experts in lineages.

Ibn Babawayh and Ibn Qawlawayh have reported through a valid chain of authority that a man from the people of Ray visited Imam ‘Ali al-Hadi (‘a) who asked him where from he had come. “I came here after I had visited Imam al-Husayn,” answered the man.

The Imam (‘a) said, “Actually, if you had visited the tomb of ‘Abd al-’Azim in your city, you would have been as if you have visited al-Husayn ibn ‘Ali, peace be upon them.”


Scholars have not mentioned a form of ziyarah dedicated to ‘Abd al-’Azim al-Hasani; rather, Fakhr al-Muhaqqiqin (the pride of versed scholars), Jamal al-Din states in his book of al-Mazar that it is most appropriate to say the following form of ziyarah at the tomb of ‘Abd al-’Azim al-Hasani:

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 عَلَيْكَ اَيُّهَا السَّيِّدُ الزَّكِيُّ وَ الطَّاهِرُ الصَّفِيُّ السَّلامُ عَلَيْكَ يَا ابْنَ السَّادَةِ الْاَطْهَارِ السَّلامُ عَلَيْكَ يَا ابْنَ الْمُصْطَفَيْنَ الْاَخْيَارِ السَّلامُ عَلَى رَسُولِ اللّٰهِ وَ عَلَى ذُرِّيَّةِ رَسُولِ اللّٰهِ وَ رَحْمَةُ اللّٰهِ وَ بَرَكَاتُهُ. السَّلامُ عَلَى الْعَبْدِ الصَّالِحِ الْمُطِيعِ لِلَّهِ رَبِّ الْعَالَمِينَ وَ لِرَسُولِهِ وَ لِاَمِيرِ الْمُؤْمِنِينَ السَّلامُ عَلَيْكَ يَا اَبَا الْقَاسِمِ ابْنَ السِّبْطِ الْمُنْتَجَبِ الْمُجْتَبَى السَّلامُ عَلَيْكَ يَا مَنْ بِزِيَارَتِهِ ثَوَابُ زِيَارَةِ سَيِّدِ الشُّهَدَاءِ يُرْتَجَى السَّلامُ عَلَيْكَ 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 نَطْلُبُ بِذَلِكَ وَجْهَكَ يَا سَيِّدِي اللّٰهُمَّ وَ رِضَاكَ وَ الدَّارَ الْآخِرَةَ يَا سَيِّدِي وَ ابْنَ سَيِّدِي اشْفَعْ لِي فِي الْجَنَّةِ فَاِنَّ لَكَ عِنْدَ اللّٰهِ شَأْنا مِنَ الشَّأْنِ اللّٰهُمَّ اِنِّي اَسْاَلُكَ اَنْ تَخْتِمَ لِي بِالسَّعَادَةِ فَلا تَسْلُبْ 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.


Al-Muhaqqiq al-Damad added: It has been reported that ‘Abd al-’Azim al-Hasani, disguising himself, used to leave the place of his residence for visiting the tomb that would be opposite to his tomb at the other side of the road. He used to say that the tomb was for one of the descendants of Imam Musa ibn Ja’far al-Kazim, peace be upon him.

In the present day, we can see at this place a tomb ascribed to Hamzah the son of Imam Musa al-Kazim. Apparently, ‘Abd al-’Azim al-Hasani used to visit this tomb; it is therefore imperative to visit this tomb, too.

At visiting this tomb, it is unobjectionable to say the same form of ziyarah that is said at visiting the tomb of ‘Abd al-’Azim with some changes, of course, in the statements in which the name of ‘Abd al-’Azim is mentioned.

In the courtyard of the shrine of Hamzah the son of Imam al-Kazim, there lies the tomb of the pleased and sublime master scholar and the exemplar of exegetes of the Holy Qur’an, Jamal al-Din Abu’l-Futuh Husayn ibn ‘Ali al-Khuza’i, the author of the famous book of Tafsir. It is therefore important to visit his tomb.

The tomb of Shaykh al-Saduq, the head of traditionists, known as Ibn Babawayh, lies in a place near the town in which ‘Abd al-’Azim al-Hasani was buried. It is also important not to neglect visiting his tomb.



The trustworthy and sublime Shaykh Ja’far ibn Qawlawayh al-Qummi reports ‘Amr ibn ‘Uthman al-Razi as saying that he heard Imam Abu’l-Hasan Musa ibn Ja’far, peace be upon him, saying, “Whoever is unable to visit us, may visit the righteous adherents of us. If he does so, he will be endued with the reward of visiting us. Likewise, whoever is unable to connect us, may connect the righteous adherents of us. If he does so, he will also be endued with the reward of connecting us.”

Through an authentic chain of authority, Muhammad ibn Ahmad ibn Yahya al-Ash’ari is reported to have said, “I was in Fayd (a station on the way of Makkah) when I accompanied ‘Ali ibn Bilal in visiting the grave of Muhammad ibn Isma’il ibn Buzaygh. ‘Ali related to me, saying: The one buried in this grave told me that Imam al-Rida (‘a) said, ‘Whoever comes to the graves of his brother-in-faith and puts his hand on the grave and recites Surah al-Qadr (No. 97) seven times, will be secured on the Great Horror Day.”

According to another tradition, the statement, ‘... and directs his face towards the kiblah direction...’ is added.

From the apparent point of this tradition, we may understand that security on the Resurrection Day will be for the one who recites that Surah (i.e. the visitor of the grave) although it is probable that the one intended may be the visited one. This meaning is supported by a coming report of Sayyid Ibn Tawus:

In the book of Kamil al-Ziyarah, it is reported through a valid chain of authority that ‘Abd al-Rahman ibn Abu-’Abdullah asked Imam al-Sadiq (‘a) to teach him how to put his hands of the graves of Muslims. Teaching him, the Imam (‘a) put his hand on the ground while facing the kiblah direction.

Through an authentic chain of authority, ‘Abdullah ibn Sinan has reported that he asked Imam al-Sadiq (‘a) to teach him how to salute the inhabitants in graves. The Imam (‘a) replied that he might say the following words:

السَّلامُ عَلَى اَهْلِ الدِّيَارِ مِنَ الْمُؤْمِنِينَ وَ الْمُسْلِمِينَ اَنْتُمْ لَنَا فَرَطٌ وَ نَحْنُ اِنْ شَاءَ اللّٰهُ بِكُمْ لاحِقُونَ.

Imam al-Husayn, peace be upon him, is reported to have said that whoever enters a graveyard and says the following words, Almighty Allah will record for him rewards that are as many as the creatures from the time of (Prophet) Adam up to the coming of the Hour (of Resurrection):

اللّٰهُمَّ رَبَّ هَذِهِ الْاَرْوَاحِ الْفَانِيَةِ وَ الْاَجْسَادِ الْبَالِيَةِ وَ الْعِظَامِ النَّخِرَةِ الَّتِي خَرَجَتْ مِنَ الدُّنْيَا وَ هِيَ بِكَ مُؤْمِنَةٌ اَدْخِلْ عَلَيْهِمْ رَوْحا مِنْكَ وَ سَلاما مِنِّي

Imam ‘Ali, peace be upon him, is reported to have said that whoever enters a graveyard and says the following words, Almighty Allah will grant him the reward of fifty-year worship and erases from him and his parents the punishment of fifty-year wrongdoings:

السَّلامُ عَلَى اَهْلِ لا اِلَهَ اِلا اللّٰهُ مِنْ اَهْلِ لا اِلَهَ اِلا اللّٰهُ يَا اَهْلَ لا اِلَهَ اِلا اللّٰهُ بِحَقِّ لا اِلَهَ اِلا اللّٰهُ كَيْفَ وَجَدْتُمْ قَوْلَ لا اِلَهَ اِلا اللّٰهُ مِنْ لا اِلَهَ اِلا اللّٰهُ يَا لا اِلَهَ اِلا اللّٰهُ بِحَقِّ لا اِلَهَ اِلا اللّٰهُ اغْفِرْ لِمَنْ قَالَ لا اِلَهَ اِلا اللّٰهُ وَ احْشُرْنَا فِي زُمْرَةِ مَنْ قَالَ لا اِلَهَ اِلا اللّٰهُ مُحَمَّدٌ رَسُولُ اللّٰهِ عَلِيٌّ وَلِيُّ اللّٰهِ.

According to another tradition, the best thing to be said whenever one passes by a graveyard is the following words, after stopping there:

اللّٰهُمَّ وَلِّهِمْ مَا تَوَلَّوْا وَ احْشُرْهُمْ مَعَ مَنْ اَحَبُّوا .

In his book of Misbah al-Za’ir, Sayyid ibn Tawus says: When you intend to visit the graves of the faithful believers, you may choose Thursday; otherwise, you may visit them on any other day. To do so, you may turn your face towards the kiblah direction, put your hand on the grave, and say the following supplicatory words:

اللّٰهُمَّ ارْحَمْ غُرْبَتَهُ وَ صِلْ وَحْدَتَهُ وَ آنِسْ وَحْشَتَهُ وَ آمِنْ رَوْعَتَهُ وَ اَسْكِنْ اِلَيْهِ مِنْ رَحْمَتِكَ رَحْمَةً يَسْتَغْنِي بِهَا عَنْ رَحْمَةِ مَنْ سِوَاكَ وَ اَلْحِقْهُ بِمَنْ كَانَ يَتَوَلاهُ

You may then recite Surah al-Qadr seven times.

The method and rewards of visiting the graves of faithful believers have been demonstrated in another tradition reported from Fuzayl who, accordingly, said: As to any one who recites Surah al-Qadr at the grave of a faithful believer seven times, Almighty Allah will send to him an angel who will worship Him (i.e. Almighty Allah) next to that grave and the reward of all the devotional acts that are done by that angel will be recorded for the dead person. When Almighty Allah raises him from the grave, He will make easy for him all the horrors by which he will pass until he is allowed to enter Paradise. Along with Surah al-Qadr, Surah al-Fatihah (No. 1), Surah al-Tawhid (No. 112), Surah al-Falaq (No. 113), Surah al-Nas (No. 114), and Ayah al-Kursi (2:155) may be also recited three times each.

Another tradition on the same subject reads that Muhammad ibn Muslim asked Imam al-Sadiq, peace be upon him, “Should we visit the dead people?”

“Yes, you should,” replied the Imam.

“Will they know about us when we visit them?” asked Muhammad.

“Yes, I swear it by Allah,” said the Imam (‘a), “they do know about you, feel glad with that, and find entertainment with your visits.”

“What should we say when we visit them?” asked Muhammad.

The Imam answered, “You may say the following words:

اللّٰهُمَّ جَافِ الْاَرْضَ عَنْ جُنُوبِهِمْ وَ صَاعِدْ اِلَيْكَ اَرْوَاحَهُمْ وَ لَقِّهِمْ مِنْكَ رِضْوَانا وَ اَسْكِنْ اِلَيْهِمْ مِنْ رَحْمَتِكَ مَا تَصِلُ بِهِ وَحْدَتَهُمْ وَ تُونِسُ بِهِ وَحْشَتَهُمْ اِنَّكَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ.


Sayyid Ibn Tawus then added: While you are in a graveyard, you should recite Surah al-Tawhid eleven times and dedicate the reward to the dead. It has been reported that Almighty Allah will reward the one who does so as many folds as the number of the dead persons in that graveyard.

In the book of Kamil al-Ziyarah, Imam al-Sadiq (‘a) is reported to have said, “If you visit your dead people before sunrise, they will hear and reply to you. If you visit them after sunrise, they will hear you but they will not reply you.”

In al-Rawandi’s book of al-Da’awat, there is a tradition reported from the Holy Prophet (s) entailing discommendation of visiting the dead at night. The Holy Prophet (s) is reported to have said to Abu-Dharr, “Do not visit them frequently at night.”

In the collection of Shaykh al-Shahid, the Holy Prophet (s) is reported to have said: Whoever repeats the following words at a grave three times, Almighty Allah shall certainly remove from the dead person in that grave the chastisement on the Resurrection Day:

اللّٰهُمَّ اِنِّي اَسْاَلُكَ بِحَقِّ مُحَمَّدٍ و آلِ مُحَمَّدٍ اَنْ لا تُعَذِّبَ هَذَا الْمَيِّتَ

The following tradition is recorded in the book of Jami’ al-Akhbar as reported from one of the Holy Prophet’s companions:

One day, the Holy Prophet (s) said, “Give presents to your dead people.”

“O Allah’s Messenger,” we asked, “what should we give as presents to our dead people?”

“You should present them alms and supplications,” instructed the Holy Prophet (s).

He then added, “Every Friday, the souls of the believers come down to the lowest sky directly on their houses and homes and each one of them cry out with sad tone and weep, saying, ‘O my family members! O my sons! O my father! O my mother! O my relatives! Be kind to us, may Allah have mercy upon you, by presenting us some of that which was possessed by us! Now, woe and perdition are to us while the benefits are to others!’ Each one of the dead then cry out to his relatives, saying, ‘Be kind to us by giving as alms a dirham, a loaf of bread, or a dress so that Almighty Allah will dress you from the garments of Paradise.’”

The Holy Prophet (s) then wept so heavily that he could not keep on talking. We also wept. He then added, “Those are your brothers-in-faith. They became rotten dust after pleasure and bliss. They now express grief and lamentation, saying, ‘Woe be to us! Had we given as alms all that which was possessed by us, seeking Almighty Allah’s pleasure and obeying Him, we would not have been in need for you.’ They then return with regret and grief, calling out, ‘Hurry up in giving the alms of the dead!’”

The Holy Prophet (s) is also reported to have said, “Whatever alms you give on behalf of the dead, an angel will take that alms in a plate of light, while the alms is shining, to the seventh sky. He then stops at the brink of a ditch and says, ‘Peace be upon you, O inhabitants of the graves. Your people have gifted you this present.’ As the angel enters the grave with that alms, these graves are extended for their inhabitants. Verily, whoever dedicates an alms to a dead person will be given by Almighty Allah rewards that are as great as Mount Uhud. On the Resurrection Day, he will be placed under the shadow of Almighty Allah’s Throne when there shall be no shadow except Allah’s. Because of that alms, he will be saved in his lifetime and after his death.”

It has been told that the governor of Khurasan was seen in dream saying, “Send to me the leftovers that you give to the dogs, because I am in urgent need for these leftovers.”


In conclusion, visiting the graves of faithful believers brings about an abundant reward in addition to great advantages and outcomes. It gives lessons in religiousness, draws attentions to the reality of our worldly lives, encourages asceticism and abstinence from worldly pleasures, and arouses the desire for the Hereafter.

Visiting the graves becomes highly recommended for those who are highly delighted or extremely distressed.

A true reasonable is he who learns lessons from graves, stripping himself of the sweetness of this worldly life and changing its sweet taste into bitterness, he who ponders over the inevitable extinction of this worldly life and the ceaseless changeability of its manners, and he who always remembers that very soon, he will be just like these inhabitants of graves, will fail to do any further charitable deed, and will be lesson for others.

It is reported that Almighty Allah revealed to Prophet Jesus (‘a), saying:

يَا عِيسَى هَبْ لِي مِنْ عَيْنِكَ الدُّمُوعَ وَ مِنْ قَلْبِكَ الْخُشُوعَ وَ اكْحُلْ عَيْنَيْكَ بِمِيلِ الْحُزْنِ اِذَا ضَحِكَ الْبَطَّالُونَ وَ قُمْ عَلَى قُبُورِ الْاَمْوَاتِ فَنَادِهِمْ بِالصَّوْتِ الرَّفِيعِ لَعَلَّكَ تَأْخُذُ مَوْعِظَتَكَ مِنْهُمْ وَ قُلْ اِنِّي لاحِقٌ بِهِمْ فِي اللاحِقِينَ


The last statement of this blessed book was recorded at Sunday night, the tenth of the sacred month of Dhu’l-Qa’dah, AH 1344. It is the birth night of Imam Abu’l-Hasan al-Rida, peace be upon him. On this day, I have just received a letter informing me about the passing away of my mother. I therefore please my brethren-in-faith who will make use of the supplications and forms of ziyarah mentioned in this book to pray Almighty Allah to have mercy on and forgive my mother, my father, and me in this worldly life and after death.

All praise be to Allah initially and finally.

May Allah send blessings upon Muhammad and his Immaculate Household.

‘Abbas al-Qummi


Farewell Prayer of Ramadhan

In the Name of Allah; the All-beneficent, the All-merciful.

All praise be to Allah. Peace be upon His servants whom He has chosen. The sinful servant whose sins have blackened his face; namely, ‘Abbas al-Qummi, may Allah pardon him, says: After finishing writing the book of Mafatih al-Jinan whose copies spread in the various regions, it occurred to my mind that I would add to the second edition some additional material to which there is an urgent need. These additions have thus come to be:

(1) Supplicatory prayer of Bidding Farwell to the Month of Ramazan.

(2) Sermon of the ‘Id al-Fitr Prayer.

(3) The Comprehensive Form of Ziyarah known as A’immat al-Mu’minin.

(4) The Post-Ziyarah Supplicatory prayer.

(5) Supplicatory prayer of Bidding Farewell to the Holy Imams.

(6) A Supplicatory Paper for Settling the Needs.

(7) Supplicatory prayer during the Occultation of Imam al-Mahdi.

(8) Etiquettes of Deputed Ziyarah.

As I have concluded that to add anything to the origin of the book may open the door to playing with it (i.e. the book of Mafatih al-Jinan), causing some curious persons to add something or erase another from the book and they then publish unfounded material under the name of Mafatih al-Jinan, as what has been done to the book of Miftah al-Jinan - because of all that, I have not changed anything from the origin of the book; rather, I have added an appendix comprising the aforesaid eight additions.

On this occasion, I invoke Almighty Allah, His Messenger, and the Immaculate Imams to curse any one who may play with my book through any single item.

Hereinafter, I will mention these eight additions:


Shaykh al-Kulayni, may Allah be pleased with him, in his book of al-Kafi, has reported on the authority of Abu-Basir that Imam al-Sadiq (‘a) instructed that the following supplicatory prayer might be said for bidding farewell to the month of Ramazan:

اللّٰهُمَّ اِنَّكَ قُلْتَ فِي كِتَابِكَ الْمُنْزَلِ شَهْرُ رَمَضَانَ الَّذِي اُنْزِلَ فِيهِ الْقُرْآنُ وَ هَذَا شَهْرُ رَمَضَانَ وَ قَدْ تَصَرَّمَ فَاَسْاَلُكَ بِوَجْهِكَ الْكَرِيمِ وَ كَلِمَاتِكَ التَّامَّةِ اِنْ كَانَ بَقِيَ عَلَيَّ ذَنْبٌ لَمْ تَغْفِرْهُ لِي اَوْ تُرِيدُ اَنْ تُعَذِّبَنِي عَلَيْهِ اَوْ تُقَايِسَنِي بِهِ اَنْ لا يَطْلُعَ فَجْرُ هَذِهِ اللَّيْلَةِ اَوْ يَتَصَرَّمَ هَذَا الشَّهْرُ اِلا وَ قَدْ غَفَرْتَهُ لِي يَا اَرْحَمَ الرَّاحِمِينَ اللّٰهُمَّ لَكَ الْحَمْدُ بِمَحَامِدِكَ كُلِّهَا اَوَّلِهَا وَ آخِرِهَا مَا قُلْتَ لِنَفْسِكَ مِنْهَا وَ مَا قَالَ الْخَلائِقُ الْحَامِدُونَ الْمُجْتَهِدُونَ الْمَعْدُودُونَ [الْمُعَدِّدُونَ‏] الْمُوَفِّرُونَ [الْمُؤْثِرُونَ‏] ذِكْرَكَ وَ الشُّكْرَ لَكَ الَّذِينَ اَعَنْتَهُمْ عَلَى اَدَاءِ حَقِّكَ مِنْ اَصْنَافِ خَلْقِكَ مِنَ الْمَلائِكَةِ الْمُقَرَّبِينَ وَ النَّبِيِّينَ وَ الْمُرْسَلِينَ وَ اَصْنَافِ النَّاطِقِينَ وَ الْمُسَبِّحِينَ لَكَ مِنْ جَمِيعِ الْعَالَمِينَ، عَلَى اَنَّكَ بَلَّغْتَنَا شَهْرَ رَمَضَانَ وَ عَلَيْنَا مِنْ نِعَمِكَ وَ عِنْدَنَا مِنْ قِسَمِكَ وَ اِحْسَانِكَ وَ تَظَاهُرِ امْتِنَانِكَ فَبِذَلِكَ لَكَ مُنْتَهَى الْحَمْدِ الْخَالِدِ الدَّائِمِ الرَّاكِدِ الْمُخَلَّدِ السَّرْمَدِ الَّذِي لا يَنْفَدُ طُولَ الْاَبَدِ جَلَّ ثَنَاؤُكَ اَعَنْتَنَا عَلَيْهِ حَتَّى قَضَيْتَ عَنَّا صِيَامَهُ وَ قِيَامَهُ مِنْ صَلاةٍ وَ مَا كَانَ مِنَّا فِيهِ مِنْ بِرٍّ اَوْ شُكْرٍ اَوْ ذِكْرٍ اللّٰهُمَّ فَتَقَبَّلْهُ مِنَّا بِاَحْسَنِ قَبُولِكَ وَ تَجَاوُزِكَ وَ عَفْوِكَ وَ صَفْحِكَ وَ غُفْرَانِكَ وَ حَقِيقَةِ رِضْوَانِكَ حَتَّى تُظَفِّرَنَا [تُظْفِرَنَا] فِيهِ بِكُلِّ خَيْرٍ مَطْلُوبٍ وَ جَزِيلِ عَطَاءٍ مَوْهُوبٍ وَ تُوقِيَنَا فِيهِ مِنْ كُلِّ مَرْهُوبٍ اَوْ بَلاءٍ مَجْلُوبٍ اَوْ ذَنْبٍ مَكْسُوبٍ. اللّٰهُمَّ اِنِّي اَسْاَلُكَ بِعَظِيمِ مَا سَاَلَكَ بِهِ اَحَدٌ مِنْ خَلْقِكَ مِنْ كَرِيمِ اَسْمَائِكَ وَ جَمِيلِ ثَنَائِكَ وَ خَاصَّةِ دُعَائِكَ اَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اَنْ تَجْعَلَ شَهْرَنَا هَذَا اَعْظَمَ شَهْرِ رَمَضَانَ مَرَّ عَلَيْنَا مُنْذُ اَنْزَلْتَنَا اِلَى الدُّنْيَا بَرَكَةً فِي عِصْمَةِ دِينِي وَ خَلاصِ نَفْسِي وَ قَضَاءِ حَوَائِجِي وَ تُشَفِّعَنِي فِي مَسَائِلِي وَ تَمَامِ النِّعْمَةِ عَلَيَّ وَ صَرْفِ السُّوءِ عَنِّي وَ لِبَاسِ الْعَافِيَةِ لِي فِيهِ وَ اَنْ تَجْعَلَنِي بِرَحْمَتِكَ مِمَّنْ خِرْتَ [خُرْتَ‏] [ادَّخَرْتَ‏] لَهُ لَيْلَةَ الْقَدْرِ وَ جَعَلْتَهَا لَهُ خَيْرا مِنْ اَلْفِ شَهْرٍ فِي اَعْظَمِ الْاَجْرِ وَ كَرَائِمِ الذُّخْرِ وَ حُسْنِ الشُّكْرِ وَ طُولِ الْعُمْرِ وَ دَوَامِ الْيُسْرِ اللّٰهُمَّ وَ اَسْاَلُكَ بِرَحْمَتِكَ وَ طَوْلِكَ وَ عَفْوِكَ وَ نَعْمَائِكَ وَ جَلالِكَ وَ قَدِيمِ اِحْسَانِكَ وَ امْتِنَانِكَ اَنْ لا تَجْعَلَهُ آخِرَ الْعَهْدِ مِنَّا لِشَهْرِ رَمَضَانَ حَتَّى تُبَلِّغَنَاهُ مِنْ قَابِلٍ عَلَى اَحْسَنِ حَالٍ ، وَ تُعَرِّفَنِي هِلالَهُ مَعَ النَّاظِرِينَ اِلَيْهِ وَ الْمُعْتَرِفِينَ [وَ الْمُتَعَرِّفِينَ‏] لَهُ فِي اَعْفَى عَافِيَتِكَ وَ اَنْعَمِ نِعْمَتِكَ وَ اَوْسَعِ رَحْمَتِكَ وَ اَجْزَلِ قِسَمِكَ يَا رَبِّيَ الَّذِي لَيْسَ لِي رَبٌّ غَيْرُهُ لا يَكُونُ هَذَا الْوَدَاعُ مِنِّي لَهُ وَدَاعَ فَنَاءٍ وَ لا آخِرَ الْعَهْدِ مِنِّي لِلِقَاءٍ حَتَّى تُرِيَنِيهِ مِنْ قَابِلٍ فِي اَوْسَعِ النِّعَمِ وَ اَفْضَلِ الرَّجَاءِ وَ اَنَا لَكَ عَلَى اَحْسَنِ الْوَفَاءِ اِنَّكَ سَمِيعُ الدُّعَاءِ اللّٰهُمَّ اسْمَعْ دُعَائِي وَ ارْحَمْ تَضَرُّعِي وَ تَذَلُّلِي لَكَ وَ اسْتِكَانَتِي وَ تَوَكُّلِي عَلَيْكَ وَ اَنَا لَكَ مُسَلِّمٌ لا اَرْجُو نَجَاحا وَ لا مُعَافَاةً وَ لا تَشْرِيفا وَ لا تَبْلِيغا اِلا بِكَ وَ مِنْكَ وَ امْنُنْ عَلَيَّ جَلَّ ثَنَاؤُكَ وَ تَقَدَّسَتْ اَسْمَاؤُكَ بِتَبْلِيغِي شَهْرَ رَمَضَانَ وَ اَنَا مُعَافًى مِنْ كُلِّ مَكْرُوهٍ وَ مَحْذُورٍ وَ مِنْ جَمِيعِ الْبَوَائِقِ الْحَمْدُ لِلَّهِ الَّذِي اَعَانَنَا عَلَى صِيَامِ هَذَا الشَّهْرِ وَ قِيَامِهِ حَتَّى بَلَّغَنِي آخِرَ لَيْلَةٍ مِنْهُ.