Alhassanain(p) Network for Heritage and Islamic Thought

HorizonsOf Thoughts

Author: Abu MuhammadZaynu'l `Abidin

www.alhassanain.org/english

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Table of Contents

Preface 4

Meaning Of Ziyarah 7

Ziyarah Of Believers 9

The Purpose Of Ziyarah 12

Another Important Meaning Of AL-Salam 17

Other Variables of al-Salam 17

Seeking The Absolute State Of-Salam 17

SEEKING AN ATTRIBUTE OF ALLAH FOR OTHERS 18

Between Declaring AL-Salam & Its Application 20

End Notes 23

Preface

In the Name of God, Most Gracious, Most Merciful

And may Allah's Peace and Benedictions be on Muhammad, the most perfect personification of Almighty Allah's sublime Attributes and on his infallible progeny, theAhl al-Bayt , who are rightfully known as the ships of salvation, whosoever boards in their ship, earns salvation, and whosoever lags behind and is indifferent would drown and perish.

Al-Qanduzi , theHanafite narrator of traditions in his radiant collectionYanabi ' al-Mawaddah (lit. Fountains of Stable Love) narrates that AbuDharr is reported to have quoted the Holy Prophet (s) as having said:

إِنَّ مَثَلُ أَهْلِ بَيْتِي فِيكُمْ مَثَلُ سَفِيْنَةِ نُوْح، مَنْ رَكِبَهَا نَجَا وَمَنْ تَخَلَّفَ عَنْهَا هَلَكَ

The similitude of my progeny among you is that of the ship of Noah ('a); whosoever boards on it is saved, and whosoever does not wouldperish[ 1] The ship of al-Hussein ('a), however, according to another tradition is swifter. Observe the following narrative:

Once Imam al-Sadiq ('a) was asked about the prophetic tradition "Surely Hussein is the lamp of guidance and the ship of salvation"saying: "aren't you [theAhl al-Bayt ('a)] the ships of salvation [too]? The Imam ('a) replied:

"All of us are the ships of salvation, however the ship of al-Hussein ('a) is more spacious and faster.[ 2] This tradition is also endorsed by great mystic scholars who can appreciate the sublime secrets of religion. The late Mystic scholar `yatullah Mirza Tabrizi in his monumental prayer manual al-Muraqibat says:

It should be known that the door of al-Hussein ('a) is the door of comprehensive mercy, rapidresponse and approval. And he would say during his life time: 'the similitude of doing good is rain water which covers both the virtuous and sinful.[ 3]

Sayyid haddad al-Musawi a greatShi'ite saint and a contemporary of 'Allamah Tabatana'i , is reported to have quoted their mentor in practical gnosis, `yatullah Qazi Tabataba'i as having said:

قَالَ لِيْ أُسْتَاذِيْ الْمَرْحُوْم القاضي قدس سرّه: أنّه محالُ أن يصل إنسانٌ إلى مقام التوحيد بدون طريق سيد الشهدآء عليه السلام

My teacher,Marhum Qazi (may his spirit be sanctified) said to me that it is impossible for a human being to attain the station oftawhid [proximity to God] without the path ofSayyid al-Shuhada .[4]

And'Allamah Tabataba'i is reported to have said:

Thathazrat [i.e. Imam al-Hussein ('a)] has great attention towards the wayfarers of the path of God in removing the veil and impediments of the 'path of God'.[ 5]

One of the excellent ways of establishing contact with Imam al-Hussein ('a) is through offering salutations to his exalted personality (ziyarah ). This can be achieved either in front of his radiant tomb in Karbala, or in one's home observing some etiquette.

The secret however is that theza'ir who recites theziyarah must yearn tothe attain the apex of the meaning of what he recites and unite with the spirit of themazur (the visited one). The grand `yatullah Jawadi Amuli in his masterpiece 'Adabe Finaye Muqarriban 'says:

Ziyarah is the mystical presence of the fervent lover ('ashiq ) in the dwelling of the Beloved; it is the visitor's passionate encounter of the abode of the visited One; it is the lover's expression of intense love and consideration for the Beloved; it is when the enamored one sincerely gives his heart in the alley of the possessor of the heart…[6]

The present commentary tries to examine and reflect on one of the well-knownziyarat that many of the Muslims recite with great zeal and devotion. Most of theShi'ite Muslims express their veneration and sorrow when they recite this sublimeziyarah on the day of '`shura '.However the Infallible Imams of theAhl al-Bayt ('a) have taught us to recite it very often. Besides the ample merits that it contains, it is a program of revolution of the sleeping masses. The crux of theziyarah istawalla andtabarra ', which can correctly be referred to as 'fleeing from imperfection' and 'seeking perfection' or in beautiful words of every Muslim Lailaha illa Allah -Besides Allah- the Only Beloved, there is no otherilah (beloved).

The Name Allah exemplifies all the perfect attributes of Allah, which the human beinghas been molded to appreciate and naturally seek.Therefore theziyarah in reality is a call to the innate nature (fitrah ) of the human being.

In expressing veneration and seeking the higher levels of peace for Imam al-Hussein ('a) we are trying to unite with the ideas, thoughts and towering volition of Imam('a), and in cursing his opponents, who overtly declared to be Muslims and believers, but were extensions of hypocrites, we are trying to flee from all their ideas, thoughts and actions.Hence this recital trains thereciter to overhaul himself and unite with the spirit of the sacred Imam ('a).

Understanding the aforementioned subtlety obliges every high-spirited seeker of truth to aim for the achievement of the crux of theziyarah rather than being selfishly motivated to gain personal benefits. The rewards of theziyarah which are both sacred and sublime should not be the only factor to lead us to recite it.

It is the natural love for the Imam ('a) who exemplifies the Divine Attributes in himself that should transport us to recite this humble presentation. In fact some traditions, as we shall soon consider, clearly state that whosoever visits Imam al-Hussein ('a) in Karbala is as if he has visited Allah in His Throne.

Another very important point to bear in mind is that because thereciter of thisziyarah has been guaranteed by the Imams ('a) to be availed with any need that he has, he/she must be very careful in understanding 'that which is a need" from that "which is not really a need". The great saint `yatullah haddad al-Musawi , a contemporary of 'Allamah Tabataba'i would see people clinging at the radiant enclosure where Imam al-Hussein ('a) is buried, and instead of seeking their real needs would ask for those things that would add to the burden that they already have accumulated. Heis reported to have said:

إنّ أكثر النَّاس حينما يذهبون إلى زيارة العتبات المقدسة يقفون ماسكي الضريح فيتوسلون بالإمام (ع) لحوائجهم المادية فيحملون ثقلاً على ثقلهم ولم يسئلوا الإمام (ع) بأن يأخذ منهم ثقلهم و هو التعلق با لدنيا، بل يسئلونه بأن يعطيهم بيتاً أو ولداً أو زوجاً أو سيَّارةً، وما سمعنا عن أحدٍ دخل بخدمته وقال له خذ منّي كذا وكذا

When most of the people visit the holy shrines, they stand holding fast onto the enclosures of the graves and mediate with the Imam ('a) for the fulfillment of their material needs, thus adding a burden over their burdens, and they do not ask Imam to remove their burden which is 'attachment to the world'; rather they ask him to give them a house or an off spring or a wife or a car; and we never heard from anyone who entered at his service, and asked him: 'Take away so and so from me.[7]

Before we begin this radiantziyarah , which is reckoned to be among the sacred traditions[8] (ahadith qudsiyyah ) as well, and understand both its particular as well as its universal import, it is imperative to generally know the significance ofziyarah , and its exalted purpose.

MeaningOf Ziyarah

The word 'ziyarah 'is derived from the word "zawr " which means to deflect or draw away from something. A lieis called zur because it deflects from the path of truth. Theza'ir is known to be so, because he deflects from other than "the one he intends to visit". That is why some lexicographers translate "ziyarah " to mean intention (qasd ), for the one who deflects from other than a certain entity intends the entity. Al-Fayumi , a well-knownlexist in his authoritative lexicon al-Misbah al-Munir says:

و(الزِّيَارَةُ) فِي الْعُرْفِ قَصْدُ الْمَزُوْرِ اِكْرَامًا لَهُ وَاسْتِئْنَاسًا بِهِ

'The conventional meaning of al-ziyarah is to intend the one to be visited, for his veneration orintimacy.' [9]

And it is said that the reason whyziyarah is referred to as visiting the saintly human beings, is because it is to deflect from the material routine and draw away from the corporeal world and incline towards the world of spirit, while one is present in the corporeal environment and maintains his/her bodily form[10] .

Sometimesziyarah is translated as 'ittihad al-za'ir ma'al mazur ' (i.e. the unity of the visitor with the visited one).In simpler words: 'to paint oneself with the attributes of the visited one'. This definition does not contradict the former definitions, for 'seeking and uniting with the attributes of themazur (visited one)' is nothing but 'deflecting and drawing away from attributes contrary to themazur '. In a subtler expression, we can say 'ziyarah is to flee from imperfection as we struggle for attaining perfection[11] .'

Allusions of this realitycan also be gotten from theQur'anic verse: 'And flee towards Allah'[12] . Imam al-Sadiq ('a) is reported[13] to have commented on this verse saying "ayhujju " (the verse means 'perform hajj').And the literal import of hajj isqasd (intention). Therefore hajj, as it is correctly conveyed is not only 'hajju bayt Allah al-haram ' (intending the sacred House of Allah), but hajj Allah (intending Allah) as the verse explicitly conveys:fa firru ila Allah (so escape towards Allah).

And escaping towards Allah is seeking His Noble Attributes and fleeing from the contrary.And hajj ifperfomed with its proper etiquette, as the experts of the kernel of Islamic law mention, enables one to attain such noble attributes.

Some narratives explicitly say that doingziyarah of the Holy Prophet (s) and the infallibleImams( 'a)[14] is like doing theziyarah of Allah. Consider the following traditions:

عَنْ زَيْد الشَّحَّامُ قَالَ: قُلْتُ لاَبِي عَبْدِ اللهِ (ع): مَا لِمَنْ زَارَ رَسُوْلَ اللهِ (ص)؟ قَالَ: كَمَنْ زَارَ الله َعَزَّوَجَلَّ فَوْقَ عَرْشِهِ .

Zayd al-Shahham is reported to have said: I asked Abu 'Abdilah (al-Sadiq ('a)): What is the reward for one who visits the Messenger of Allah? The Imam ('a)said: 'It is like one who has visited Allah on His throne ('arsh )[15] '

عَنْ زَيْد الشَّحَّام، عَنْ اَبِيْ عَبْدِ اللهِ( ع) قَالَ: مَنْ زَارَ قَبْرَ الْحُسَيْنِ بنِ عَلِيّ(ع) عَارِفًا بِحَقِّه كَانَ كَمَنْ زَارَ اللهَ فِيْ عَرْشِه .

Zayd al-Shahham is reported to have said: Abu 'Abdilah (al-Sadiq ('a)) said: Whosoever visits the grave of al-Hussein ('a) with the knowledge of his rights is like one who visits Allah in His Throne.[16]

عَنْ جَابِر اَلْجُعْفِي، قَالَ: دَخَلْتُ عَلى جَعْفَر بنِ مُحَمّد(ع) فِيْ يَوْمِ عَاشُوْرَآء، فَقَالَ لِيْ: هَؤُلاَءِ زُوَّارُ اللهِ وَحَقُّ عَلى الْمَزُوْرِ اَنْ يُكْرِمَ الزَّائِرَ .

Jabir al-Ju'fi is reported to have said: I came toJa'far bin Muhammad (al-Sadiq ('a)) on the day of '`shura ', and he said to me: 'These people are the visitors of Allah (zuwwar Allah), and it is the right of themazur to honor theza'ir …[ 17]

The abovetraditons imply that because the Imams ('a) are manifestations[18] of Allah's Sublime Names[19] , visitingthem and seeking closeness to them is the same as seeking closeness to Almighty Allah. Seeking closeness here, we should understand, does not refer to spatial limitations, but spiritual proximity.

In other words, as theza'ir (one who deflects from other than the attributes of themazur ) comes spiritually closer to the Imam ('a) he is in reality painting himself with the Attributes of Almighty Allah which the Imam enjoys but with limitations..rather , the Imams ('a) are sheer Manifestations (ma³ahir) of Allah's Names and thus in reality no Attribute belongs to other than Allah:

اَللهُ لاَ إلَهَ إلاَّ هُو لَهُ الأسْمآء الحُسْنى

Allah, other than Him there is no God; and to Him Alone belongs the Beautiful Names…[20] Those who are well versed with the secrets of prayer (Asrar al-Salat ) do appreciate this reality in the state ofruku ' when they vision that no one other than Almighty Allah has any perfection whatsoever. ImamKhumayni in his Etiquette of Prayer says:

Ziyarah Of Believers

Islam highly encourages one to visit his/her Muslim brother/sister. However, it does not emphasize on any kind ofziyarah whatsoever. It encourages meaningfulziyarah -ziyarah with a purpose and aim. Observe the following traditions: Imam al-Sadiq ('a)is reported to have said:

قَالَ تَزَاوَرُوا فَإِنَّ فِي زِيَارَتِكُمْ إِحْيَاءً لِقُلُوبِكُمْ وَذِكْراً لأحَادِيثِنَا وَأَحَادِيثُنَا تُعَطِّفُ بَعْضَكُمْ عَلَى بَعْضٍ فَإِنْ أَخَذْتُمْ بِهَا رَشَدْتُمْ وَنَجَوْتُمْ وَإِنْ تَرَكْتُمُوهَا ضَلَلْتُمْ وَهَلَكْتُمْ فَخُذُوا بِهَا وَأَنَا بِنَجَاتِكُمْ زَعِيمٌ

'Visit one another, for verily in your visitation is the revival of your hearts, and a remembrance of our speeches; our speeches make you harbor affection for one another; and if you act according to them, you would be guided and saved, and if you shun them, you would go astray and perish; therefore follow them while I guarantee yoursalvation.' [21]

And Imam al-Baqir ('a) is reported to have said:

تَزَاوَرُوا فِي بُيُوتِكُمْ فَإِنَّ ذَلِكَ حَيَاةٌ لاَمْرِنَا رَحِمَ اللَّهُ عَبْداً أَحْيَا أَمْرَنَا

'Visit one another in your homes for surely in that is the life of our affair; may Allah's Mercy be upon one who revives ouraffair.' [22] It should be noted that the revival of the affair discussed in the above traditions is nothing but the revival of Islamic values, for theAhl al-Bayt ('a) are protectors of Islamic values and to remember them and their teachings is to elevate the human spirit in reality. One should not conjecture that there is any personal again that these infallible leaders of truth derive from such gatherings. Ratherit is their followers who benefit.

Another important point to bear in mind is that 'the revival of their affair' cannot bemereby achieved by thoughts andwords.We must sow the seeds of resolution in our visitations to reap the fruits of applying the teachings of theAhl al-Bayt ('a).

Sofar ziyarah has been reduced to visitation in the earthly abode. The Islamic worldview, however, due its sharp and accurate cognition of reality as taught by the Holy Qur'an, the Holy Prophet (s) and his infallible successors, does not limitziyarah to the corporeal reality. It rather believes that human beings can communicate with those who have transcended this limited world of matter and can listen to them as well. In our daily prayer, we address the Holy Prophet (s) as follows:

السَّلاَمُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ

Peace be unto you O Prophet and may Allah's Mercy and Blessings be on you.[ 23]

This statement presumes the presence of themukhatab (the addressee).And therefore we believe that the Prophet (s) is present and can behold our presence too.

One of the important etiquette of entering the shrine of the Holy Prophet (s) and the infallible Imams of theAhl al-Bayt ('a) is to read the well-knownidhn al-dukhul (recital of permission to enter). Theza'ir (visitor) adopts a very humble attitude, and appreciating the presence of the Holy Prophet (s) seeks his permission to enter his hospice. In this well-known recital, we say:

... واَعْلَمُ اَنَّ رَسُولَكَ وَخُلَفَائَكَ عَلَيْهِمُ السّلام اَحْياَء عندك يُرزَقون، يَرونَ مَقَامِي وَيَسْمَعُوْنَ كَلاَمِي، وَيَرُدّوْنَ سَلاَمِي.

…and I know that Your Apostle and vicegerents (upon whom be peace) are alive, receiving sustenance in Your neighborhood, they see where I stand presently, and hear my speech and respond to my salutation…[24]

Unlike those who consider the human being as anentity which perishes after this worldly death, Islam teaches mankind that death is a purgatory and bridge to the realm beyond. In fact, to be more accurate, death is "tearing of some veils" from thefinal result of the reality ofevery thing . Great people like Imam 'Ali ('a), due to their intense purity, could boldly claim that they can behold the ultimate form of the reality of this world while they still exist in this earthly abode. In one of his famous dictums, Imam 'Ali ('a)is reported to have said:

لَوْ كُشِفَ الغطاء مَا ازْدَدْتُ يقينًا

If the curtains were unveiled nothing would be added to my conviction.[ 25]

The tearing of veils, however, should not be considered as being limited to the Prophets (upon whombe peace) and infallible Imams ('a). Those human beingswho are entirely submissive to the laws of Almighty Allah and have purified their hearts can also enjoy such exalted positions. In fact, Almighty Allah calls the human beings to appreciate the kernel of this word in the following verse:

أَوَلَمْ يَنْظُرُوا فِي مَلَكُوتِ السَّماواتِ وَالارْضِ .

And do they not look into the kernel of the heavens and the earth?[ 26]

Hence there is an invitation to tear the veils that we have created for ourselves by sinning. In other interesting dictum of the Holy Prophet (s) we are told:

لَوْلا أَنَّ الشَّيَاطِينَ يَحُومُونَ عَلَى قُلُوبِ بَنِي آدَمَ لَنَظَرُوا إِلَى مَلَكُوتِ السَّمَاوَاتِ

Was is not for theSatans circling around the hearts of the off-springs of Adam, they would have beheld the kernel of the heavens and the earth.[27] Therefore, the more purity we enjoy, the better can we communicate with those exalted spirits who have left this material world, are alive in the real sense of the word, and due to their exalted station of existential mediation (about which we shall soon discuss in detail) can influence the world of contingent existence and even benefit us in different ways. There have been ample narratives indicating how people visited the shrines of theAhl al-Bayt ('a) and solved very great problems in life.

Our aim ofziyarah , however, must transcend seeking personal benefits. It is therefore important to first define the purpose ofziyarah , and the reason why our holy Imams ('a) would teach us particular recitals for visiting the tomb of their grandfather Imam al-Hussein ('a). Ofcourse this does mean that one should not seek personal benefits from the great personalities, but he/she must at least have realized the ultimate purpose ofziyarah .

It is through such realization, mybrothers and sisters, that rain falls from the hearts and embraces every human being, rather every creature beyond time and place. Such realizations tear the veils of the past and future, and release the human being in the world of perpetual bliss and ecstasy. Soon the reader shall understand the words of this nondescript, for the world ofAhl al-Bayt ('a) is a world yet unknown. Their followers have no share save appreciating the tip of the iceberg:

Imam 'Ali ('a)is reported to have said to AbuDharr :

اعْلَمْ يَا أَبَا ذَرٍّ أَنَا عَبْدُ اللَّهِ عَزَّ وَجَلَّ وَخَلِيفَتُهُ عَلَى عِبَادِهِ لا تَجْعَلُونَا أَرْبَاباً وَقُولُوا فِي فَضْلِنَا مَا شِئْتُمْ فَإِنَّكُمْ لا تَبْلُغُونَ كُنْهَ مَا فِينَا وَلا نِهَايَتَهُ

Know OAba Dharr that I am [only] a slave of Allah and His vicegerent over His servants; do not consider us as Lords and you may say whatever you want about our merits, for you cannot appreciate the essence of our perfection, nor its zenith…[28]

And in another tradition he ('a) is reported to have said:

لا يُقَاسُ بِآلِ مُحَمَّدٍ (ص) مِنْ هَذِهِ الأمَّةِ أَحَدٌ

...None from thisUmmah can be compared with the progeny of Muhammad (upon whom be peace)…[ 29]

The PurposeOf Ziyarah

One of the fundamental requisites of understanding the purpose ofziyarah is to have a correct worldview. If we realize the purpose of human creation, and submit our volition to our intellectual decision, our deedswould be directed towards our eternal salvation. The purpose of human creation according to Qur'an andSunnah is to worship Almighty Allah:

وَمَا خَلَقْتُ الْجِنَّ وَالإِنْسَ إِلاَّ لِيَعْبُدُوْنَ .

And I have not Created the Jinn and the Men save that they Worship Me Alone.[ 30]

And worship without knowledge carries no meaning. This is because worship is not a mere exercise without any sense of devotion. 'Ibadah in the literal sense is defined as:

العِبَادَةُ هِيَ نَصبُ الْعَبْدِ نَفْسَهُ فِي مَقَامِ المْمْلُوكِيَّة لِرَبّهِ

'Ibadah is when the servant places himself in the position of being a bondsman of his Lord.[ 31]

And this cannot transpire without the knowledge of the Creator. It is by appreciating His real ownership[32] of the entire world of creation, His Knowledge over all things, His Omnipotence and Omnipresence that the human beingis overtaken and humbles himself down before the Allah. He also realizes that the true Lord and Master is none but His Creator, and thus he places himself in the station of being an obedient slave of Almighty Allah. Imam al-Hussein ('a), underlining the clear link between knowledge and worshipis reported to have said:

إِنَّ اللَّهَ جَلَّ ذِكْرُهُ مَا خَلَقَ الْعِبَادَ إِلاَّ لِيَعْرِفُوهُ فَإِذَا عَرَفُوهُ عَبَدُوهُ فَإِذَا عَبَدُوهُ اسْتَغْنَوْا بِعِبَادَتِهِ عَنْ عِبَادَةِ مَا سِوَاهُ .

Surely Allah ('a) did not Create His servants except for knowing Him, and when they know him, they would worship Him, and when they worship Him, it would suffice them from worshipping other than Him….[33]

The worship that results from prior knowledge reaps knowledge itself. Knowledge before worship, however, is mostly intellectual ('aqli ) and conceptual (tasawwuri ). It isa the result of rationally establishing the existence of God and His Attributes as well as the utter poverty and dependence of the entire creation on His Infinite Existence.

Having realized this, the impartial servant worships with veneration and awe. If such worship was out of sincerity, he is availed with a higher form of knowledge, which is beyond the realm of intellect. It is known in the language of traditions as 'yaqin (conviction)' and 'the vision of theheart' which is knowledge by presence (al-'ilm al-huzuri ). The following verse of the Qur'an alludes to the close link between worship and conviction:

وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ .

And worship your Lord so that conviction comes to you[34] .

In some of theziyarat taught to us by the infallible Imams ('a) weare taught to address the Imams declaring that they had attained the exalted station ofyaqin through sincere worship. Consider the following examples:

1.In one of theziyarat of the Holy Prophet (s) we are taught by Imam 'Ali ('a) to address his noble being as follows:

… وًأشْهَدُ أنَّكَ قَدْ نَصَحْتَ لاُمَّتِكَ، وَجَاهَدْتَ فيِ سَبِيْلِ رَبّكَ، وَعَبَدْتَهُ حَتّى أتاكَ الْيَقٍيْنُ… .

…And I bear witness that you gave counsel to your nation and struggled in the way of your Lord, and worshipped Him until conviction came to you…[35] 2. In anotherziyarah we address Imam al-Hussein ('a) as follows:

… يَا أبَا عَبْدِ اللهِ أشْهَدُ أنَّكَ قَدْ بَلَّغْتَ عَنِ اللهِ عَزَّوَجَلَّ مَا اُمِرْتَ بِهِ وَلَمْ تَخْشَ أحَدًا غَيْرَهُ وَجَاهَدْتَ فِيْ سَبِيْلِهِ وَعَبَدْتَهُ صَادِقًا حَتّى أتَاكَ الْيَقِيْنُ …

…OAba 'Abdillah , I bear witness that surely you conveyed what you were ordered by Allah (the Invincible and Majestic) and other than Him you never feared anyone, and you struggled in His way, and worshipped Him truthfully until conviction came to you…[36] 3. In one of theziyarat of Imam al-Riza ('a) weare taught to address him as follows:

… اَشْهَدُ اَنَّكَ قَدْ اَقَمْتَ الصَّلاَةَ وَآتَيْتَ الزَّكَاةَ وَاَمَرْتَ بِالْمَعْرُوْفِ وَنَهَيْتَ عَنِ الْمُنْكَرِ وَعَبَدْتَ اللهَ مُخْلِصًا حَتّى اَتَاكَ الْيَقِيْنُ، السَّلاَمُ عَلَيْكَ يَا أبَا الْحَسَنِ …

…I bear witness that you kept prayer upright and gave the poor tax and invited to what was good and forbade the evil and worshipped Allah sincerely until conviction came to you; peace be upon you OAba al-hasan …[37]

Having realized this, ourziyarah should serve as a catalyst to earn the exalted station of appreciating the truth by the vision of the heart.And the path towards this endeavor is to be a true slave of Almighty Allah. In other words, theziyarah should be a means of uniting with Abu 'Abdillah (an appellation depicting the true slave-hood of Imam al-Hussein ('a)).

And this can easily be attained after we understand the meaning of theziyarah and exemplify its teachings in ourselves. If we limit theziyarah for our lower ambitions in life, there would be no differencebetween us and the laity who have busied themselves with the world of matter . Therefore, theza'ir should bear an exalted aspiration and aim for a great transformation, in order to unite with the spirit of al-Hussein ('a).

Readers do appreciate that the reason why the allies of the contemporary formalists hamper us from expressing our sorrow near the graves of the infallible leaders, isbecause they have realized the revolution it can create in the hearts.

Imam al-Hussein ('a) is a symbol of uprising against falsehood even at the cost of the sacrifice of every possession. Ourziyarah which is an endeavor of unity in the real sense therefore should be a declaration of readiness and not merely a habitual recitation.

السّلاَمُ عَلَيْكَ

Assalamu 'alayka

The word al-Salam is commonly translated as "the Peace". Its literal import, however, means:

التَّعَرّي مِنَ الآفَاتِ الظَّاهِرَةِ وَالْبَاطِنَةِ

…to be free from calamities, whether apparent or hidden[38] .

Therefore we are seeking the state of freedom from every kind of calamity for Imam al-Hussein ('a), whether that be apparent or hidden. It should however be understood that the Imam already enjoys the state ofsalam and is in fact one of the manifestations of Allah's Attribute al-Salam. The Holy Prophet (s) in his nocturnal ascent (al-Mi'raj ) came across a group of Angels, Divine Apostles and Prophets, and itwas said to him:

يَا مُحَمَّدُ سَلِّمْ عَلَيْهِمْ فَقَالَ السَّلامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ فَأَوْحَى اللَّهُ إِلَيْهِ أَنَّ السَّلامَ وَالتَّحِيَّةَ وَالرَّحْمَةَ وَالْبَرَكَاتِ أَنْتَ وَذُرِّيَّتُكَ

O Muhammad, send benedictions on them, and he (s) said: al-Salamu 'alaykum wa Rahmatullahi wa Barakatuh (May the peace, Mercy and Blessings be upon you). Thereupon Allah Revealed unto him: "the Peace and Benedictions, and Mercy and Blessings, are you and your progeny.[ 39] Hence seeking Salam for him would mean seeking higher degrees of the state of Salam because the levels of Salam have no end. Only Almighty Allah enjoys the Absolute State of Salam:

هُوَ اللَّهُ الَّذِي لا إِلهَ إِلا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلامُ الْمُؤْمِنُ الْمُهَيْمِنُ .

…He is Allah, other thanWhom there is no god, He alone is the Sovereign, the Most Holy, the Peace[40]

1. In a traditionlady Fatima Zahra ('a) is reported to have said:

إنَّ اللهَ هُوَ السَّلاَمُ، وَمِنْهُ السّلاَمُ، وَإِلَيْهِ السّلاَم

Surely only Allah is the Absolute Peace and from Him alone comes peace and unto Him alone returns Peace[41] 2 . The Holy Prophet (s)is reported to have told LadyKhadijah ('a) once that 'This is Gabriel, who sends hisSalams unto you',wherepon she replied:

اَللهُ السّلاَمُ وَلِلّهِ السَّلاَمُ وَعَلىَ جِبْرَائِيل السَّلاَمُ

Allah is the Absolute Peace and to Him alone belongs Peace and upon Gabriel be Peace[42] 3 . Weare taught in a supplication[43] to say:

اللَّهُمَّ أَنْتَ السَّلامُ وَ مِنْكَ السَّلامُ وَ إِلَيْكَ يَرْجِعُ السَّلام

O Allah, You aloneare the Peace, and from You Alone is Peace and unto You alone return peace 'Allama Tabataba'i in his monumental al-Mizan , says:

وَالاَصْلُ فِي مَعْنَى السَّلاَمِ على مَا ذَكَرَهُ الرَّاغِبُ فِي المفْرَدَاتِ هُوَ التَّعَرِّي عَنِ الآفَاتِ الظَّاهِرَةِ وَالْبَاطِنَةِ، وَاِلَيْهِ يَرْجِعُ مَعْنَاهُ فِي جَمِيعِ مُشْتَقَّاتِه... وَالسّلاَمُ مِنْ اَسْمآئِهِ تَعَالى لانّ ذَاتَهُ المُتَعَالِية نَفْسُ الْخَيرِ الَّذِى لاَ شَرَّ فِيْهِ

And the original meaning of the word al-Salam according to what al-Raghib indicated in al-Mufradat is to be free from adversities, both apparent as well as hidden, and unto this meaning return the import of al-Salam in all its derivatives… And al-Salam is from the Divine Attributes, for His Exalted Essence is good in itself, which does not have any speck of evil.[ 44]

But since 'the Absolute Peace'[45] loves us, He laid a path open in front of us a path towards His Absolute Perfection, and thus always calls us towards the same:

وَاللَّهُ يَدْعُوا إِلى‏ دارِ السَّلامِ .

And Allah invites to the abode of Peace…[ 46]

The definite article'al' which connotes "al-ta'rif " (determination) can be taken to allude to a specificsalam - the Salam that comes from Allah. This is because the sentence "al-Salamu 'alayka " is taken here as an invocative statement (al-du'a ').And because no kind of perfection comes from anyone save Allah, for He Alone is the Principal Cause, we are only permitted to seek perfection from Him in the independent sense. This does not however hamper us to employ the means that He has set for us to attain the perfections. Therefore when wesay: Al-Salamu 'alayka [47] we mean: May Allah Bestow you with the state of Peace.

'Alayka Alludes to Enveloping Peace

Another linguistic intricacy worthy of consideration is that the preposition علي 'ala in Al-Salamu 'alayka denotes the sense of envelopment[48] . In otherwords we are asking Almighty Allah to Envelop Imam al-Hussein ('a) with the state of Peace and freedom from every apparent and hidden calamity that is according to his noble essence. Therefore Al-Salamu 'alayka wouldmean:

May Allah Envelop you with the state of Peace Al-Salamu 'Alayka as a Declarative Statement Sometimes however the article al is taken to allude to the visitor (za'ir ), in which situation the statement is no more invocative, but declarative[49] . In other words, when theza'ir says al-Salamu 'alayka , he means:

سلاَمي عَلَيْكَ

Salami 'alayka

I am[50] at peace with you.

In otherwords he is trying to assure the person who is visited that his intentions, words, and deeds would be coherent with the spirit of peace and he would not do anything that would cause harm or disturb him.Instead he would manifest in himself things that would be geared to seek his protective physical as well as spiritual life.

This is one of the highly important stations for theza'ir , since he is in fact reasserting his covenant with Almighty Allah, by informing his beloved Imam ('a) that besides avoidingany thing that would cause harm to him ('a), he would do those things that would manifest the spirit of peace as well.

One of the things that does not concur with the spirit of al-Salam is to sin. If one engages in sin, and utters the above statement, then he has not maintained the spirit of the Salam that he has uttered, the reason being that the fourteen infallibles ('a) have the ability to witness the sins of their followers too. Look at the following narrations:

1. We humbly express in the well-knownziyarat al-Jami'a al-Kabira :

... أَنْتُمُ الصِّرَاطُ الاَقْوَمُ وَشُهَدَاءُ دَارِ الْفَنَاءِ

…You are the upright path and the Witnesses of the Abode of Extinction [i.e. the world…][ 51] 2.Imam al-Sadiq ('a) is reported to have said:

عَنْ أَبِي عَبْدِ اللَّهِ (ع) فِي قَوْلِهِ (وَقُلِ اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ) الْمُؤْمِنُونَ هَاهُنَا الائِمَّةُ الطَّاهِرَةُ (ع)

Believers referred to in the verse "And say, Go on working: Allah will see your conduct, and His Apostle and the believers [as well]" are the Immaculate Imams ('a)[52]

Hence the Imams ('a) can behold our mistakes and wrong deeds, and when they do so, they get upset:

1.Imam al-Sadiq ('a) is reported to have said:

مَا لَكُمْ تَسُوءُونَ رَسُولَ اللَّهِ (ص) فَقَالَ رَجُلٌ: كَيْفَ نَسُوؤُهُ فَقَالَ أَ مَا تَعْلَمُونَ أَنَّ أَعْمَالَكُمْ تُعْرَضُ عَلَيْهِ فَإِذَا رَأَى فِيهَا مَعْصِيَةً سَاءَهُ ذَلِكَ فَلاَ تَسُوءُوا رَسُولَ اللَّهِ وَسُرُّوهُ

What is the matter with you? Why do you displease the Messenger ofAllah. Thereupon a man askedhim: 'And how do we displease him? The Imam ('a) said: 'Don't you know that your actions are presented before him; and when he finds a sin in them, he is displeased; therefore do not displease the Messenger of Allah (upon whim be peace) and make him happy.[ 53]

2.Ibn Aban al-Zayyat reports:

قُلْتُ لِلرِّضَا (ع): ادْعُ اللَّهَ لِي وَلاَهْلِ بَيْتِي فَقَالَ: أَوَ لَسْتُ أَفْعَلُ؟ وَاللَّهِ إِنَّ أَعْمَالَكُمْ لَتُعْرَضُ عَلَيَّ فِي كُلِّ يَوْمٍ وَلَيْلَةٍ, قَالَ: فَاسْتَعْظَمْتُ ذَلِكَ فَقَالَ لِي أَمَا تَقْرَأُ كِتَابَ اللَّهِ عَزَّ وَجَلَّ: (وَقُلِ اعْمَلُوا فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ) قَالَ: هُوَ وَاللَّهِ عَلِيُّ بْنُ أَبِي طَالِبٍ(ع)

I said to al-Rida ('a): Pray to Allah forme and my family, and he said: Don't I do that?I swear by Allah surely your actions are presented to me every day and night. "I was extremely amazed at that," says al-Zayyat . Then the Imam ('a) said: Do you not read the Book of Allah, theInvincible and Majestic, Who says: (And say, Go on working: Allah will see your conduct, and His Apostle and the faithful [as well])? I swear by Allah 'Ali binAbi Talib is among the 'the faithful' mentioned in this verse.[ 54]

Hence engaging in sin, being inconsistent with the spirit of Salam, makes us violate our covenant with the Imam ('a). Those, therefore who recite theirziyarat without considering this vital point, are either hypocrites or weaklings who like to utter liesinfront of the Imam ('a). There is a group of sinfulreciters , however, whom the self that invites one to evil (al-nafs al-ammara ) has weakened, but arenevetheless hopeful for change.

Whenever such people recite theziyarah , they should experience utter humiliation, and always seek change. They must realize that in order for one to prosper and change, he/she should perpetually seek Divine Succor and make a firm resolve to leave all those things thatare forbidden , however minute they may seem to appear.

Another Important MeaningOf AL-Salam

Some authoritative lexicographers like al-Mustafawi in his al-Tahqiq fi Kalimat al-Qur'an al-Karim define al-Salam as 'a state that depicts the apparent dimension of an entity to be intensely coherent with its hidden dimension, such that no kind of difference remains in between.[55] This meaning, we must understand, does not contradict the aforementioned definition, for to be in the state of equilibrium such that the apparent and the hidden of a thing are intensely coherent to each other, is nothing but to be free from spiritual calamities and imperfections.

Considering this definition, if we take the phrase 'AsSalamu 'Alayka as invocative (li al-du'a )[56] , then we are seeking the exalted state ofsalam for the Imam ('a) in its higher degrees, and thus indirectly declaring our harmony with the spirit ofsalam too. This is because one does not seek anything good for someone save that his heart truly confirms to it.

This therefore calls for a great responsibility in theza'ir : to struggle and seek the state ofsalam which in the case of the human being is the equilibrium of the soul (salah al-nafs ). If one begins his journey towards this exalted state by self-purification as expounded by the masters of ethics, his/hersalam would truly shine with the spirit of sincerity.

It is the fear of such state ofsalam acquired by the revolutionaryza'ir that led tyrants[57] like thethe Abbaside rulerMutawakkil bi' Allah to hamper and even kill anyone who aspired to visit the shrine of Imam al-Hussein ('a).

Other Variables of al-Salam

Sometimes, the article 'al' in al-Salam conveys either of the following:

1- All kinds of peace

2 - The most perfect peace

This is when the definite article 'al' denotes 'genus' or 'species'. Those who are acquainted with lexical discussions may consider the footnote below.[58]

Therefore when we seek the state of al-Salam for our Imam ('a) we either seek all kinds of peace that behoove his exalted being, or the most perfect peace. Seeking the second form of peace is in reality seeking higher levels of peace for the Imam ('a) who already enjoys peace. Infact the verse below implies that the degrees of peace are endless:

وَاللهُ يَدْعُو اِلي دَارِ السَّلاَمِ

And Allah invites to the abode of Peace…[ 59]

Note that the indefinite verbyad'u denotes 'continuity' and permanence. Therefore even with regard to thethe Holy Prophet(s) who enjoys the highest level of perfection, the invitation is open. Rather it is openboth in this world as well as the Hereafter.

SeekingThe Absolute State Of-Salam

Sometimes when the article 'al' denotes genus, itcan be taken to mean 'the absolute sense'. This is because no particular kind of peaceis mentioned .Therefore it is taken to mean peace without any kind ofparticulairy of limitation.And this is the highest form of peace, which no one save Almighty Allah enjoys. The Holy Qur'an says:

هُوَ اللَّهُ الَّذِي لا إِلهَ إِلا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلامُ الْمُؤْمِنُ الْمُهَيْمِنُ ...

…He is Allah, other thanWhom there is no god, He alone is the Sovereign, the Most Holy, the Absolute Peace[60]

Nevertheless the human beings are taught to seek such peace for the obedient servants of Almighty Allah. Look at the following verses:

وَقُل الْحَمْدُ لِلهِ وَسَلاَمٌ عَلَى عِبَادِهِ الَّذِينَ اصْطَفَى

Say,All praise belongs to Allah, and Peace [in the absolute sense] be to His servants whom He has chosen[61]

It should be noted however that the human being whatever level of peace he would attain would never reach the absolute sense, which is only coherent with the Absolute Perfect Being Who is Essentially Existent. Seeking the same for others,would in reality be seeking higher stages of Salam for them.And this journey of Salam, according to masters of the field, would neither end in this world nor in the Hereafter. In short, the path from the finite to the infinite by the Infinite is Infinite.

SEEKING AN ATTRIBUTE OF ALLAH FOR OTHERS

Al-Salam, as we came to learn, earlier is one of the Attributes of Almighty Allah, which some of his noble servants, like the infallible Imams of theAhl al-Bayt ('a), due to their utter submission enjoyed. The path for others toois left open. Every human beingis invited to the abode of peace, and therefore he/she must strive to attain the same.But a truebeliver has an all-embracing heart, and thus yearns for the betterment of others too. Perhaps that is why we are encouraged to greet others with al-Salam. The Holy Prophet (s)is reported to have said:

السّلاَمُ اِسْم مِنْ أَسْمَاءِ اللهِ تَعَالى فَافْشُوهُ بَيْنَكُمْ

Al-Salam is a Name from among the Names of Almighty Allah; therefore, spread the same between you…[ 62] In fact the word Muslim has originally been derived from Allah's name al-Salam. Look at the following tradition:

The Holy Prophet (s)is reported to have said:

تَسَمّى اللهُ باِسْمَينِ سَمَّى بِهمَا أُمّتِى هُوَ السَّلاَمُ وَسَمَّى أُمّتِي المُسْلِمِينَ، وَهُوَ الْمُؤْمِنُ وَسَمَّى أُمَّتِى الْمُؤْمِنِينَ

Allah Named Himself with two names with which he [also] named my Nation: He is al-Salam and He named my nation asmuslims , and He is al-Mu'min and He Named mymu'mins .[63]

Perhaps due to this reason, exponents ofziyarah like al-Shubbar in his al-Anwar al-Lami'ah and 'Allama Majlisi in his Bihar al-Anwarbelieve that one of the meanings of al-Salamu 'alayka is[64] :

اِسْمُ السَّلاَمِ عَلَيْكَ

May Allah alwaysEnvelop you with His Name al-Salam

Therefore, Almighty Allah not only requires each of us to be at peace,but teaches us to ask for our Muslim brothers and sisters to be availed of the same. Itshould be understood however that the levels of peace are infinite. Therefore invoking peace for others while we greet them should never cease.

Between Declaring AL-Salam & Its Application

It is important to understand the remote distance between the sincerity of one who merely declares peace and verbally seeks the same for themazur ('the visited one') and one who personifies peace in every dimension of his being and actively struggles to ensure the same for themazur . Infact some of our traditions clearly emphasize the vital role of the practical application of al-Salam. Look at the following traditions: 1.IbnShahr `shub narrates in his well-known al-Manaqib fromAnas that he said:

جَاءَتْ جَارِيَةٌ لِلْحَسَنِ(ع) بِطَاقِ رَيْحَانٍ فَقَالَ لَهَا أَنْتَ حُرٌّ لِوَجْهِ اللَّهِ فَقِيلَ لَهُ فِي ذَلِكَ فَقَالَ أَدَّبَنَا اللَّهُ تَعَالَى فَقَالَ إِذا حُيِّيتُمْ الْآيَةَ وَكَانَ أَحْسَنُ مِنْهَا إِعْتَاقَهَا

One of the slave women of Imam al-hasan ('a) came to him with aboquet of aromatic plants, whereupon the Imam ('a) said toher: You are free for the sake of Allah.So I asked the Imam ('a) as to why did he free her, and he said: 'Almighty Allah educated us and said: 'And When you are greeted with a greeting, greet with a better one than it, or return it… '[65] And to let her free is better than her gift.[ 66]

Here is an example of how practical Salam can be. Many of us do not realize this very important point and conjecture that we have earned ample blessings and reward for ourSalams as the holy Qur'an and the sacred traditions of the Holy Prophet (s) and his infallible progeny clearly exemplify.

The Holy Qur'an says:

The Holy Prophet (s)is reported to have said:

When one enters his house, he must saysalam , for that sends down blessings and the angels become fond of him.[67] Should we restrict theseluminant words of guidance to the realm of speech or do they portray the loftier aspects of the reality of al-Salam ?. Infact if there is no coherence between what the tongue utters and what the heart and mind feel and what the actions portray, then how can we claim the honesty of themusallim (greeter)?

ياَ اَباَ عَبْدِ اللهِ

Ya Aba 'Abdillah

The word 'Ya ' is an interjection employed to call the vocative (munada ). In simpleterms it is word used to call someone. However,lexists hold that يا 'ya 'is employed for a vocative (munada ) who is at a far distance. For example, if we would like to call 'Ali who is at a far distance, we say ياعلي 'Ya 'Ali!.

The distance considered here was physical and spatial.Lexists however employ the same when they would like to praise an exalted personality even if he/she was very near. In fact we also address Almighty Allah Who is closer to us than our jugular veins as يااللهYa Allah, because the Essence of Allah is Infinitely Exalted. In the well-known verse of the Throne (`yat al-Kursi ) we declare this reality of Allah's Exalted Essence as:

وَهُوَ الْعَلِيُّ الْعَظِيْمِ .

And He Alone is the Extremely Exalted & Great Forever[68]

In our present situation our vocative and addressee is Imam al-Hussein ('a) who due to his freedom from the limitations of the material world and comprehensive being is too close to us and can see and hear us too.Hence the reason why we employ the interjection 'ya and say 'Ya Aba 'Abdillah ' is to express his exaltedness and confess our lowliness.

The people of heart, however, can well appreciate the implication manifested when the 'the lover calls the beloved'. The implication is to get near to the Beloved. Hence when we callAba 'Abdillah (whose import, as we shall soon expound means 'the utterly submissive slave of Allah) we are seeking his closeness, or in other words 'the attributes that personifies his exalted being'.

اَبَا عَبْدِ اللهِ

Aba 'Abdillah

The wordsAba 'Abdillah literally mean 'the father of the submissive slave of Allah'. Arabshonorify their fellow brothers by calling them with akunya (a name that mostly mentions the first or one of theoffsprings of the 'named one'.)Hence if a person had a son called 'Abdullah, he is called Abu 'Abdillah , which means 'father of 'Abdullah'. Infact one of our traditions indicates that it is better to call someone by his offspring's name in front of him than to use his real name. Imam al-Riza ('a)is reported to have said:

إذَا ذَكَرْتَ الرَّجُلَ وَهُوَ حَاضِرٌ فَكَنِّهِ وَإِذَا كَانَ غائباً فسَمِّهِ

If you mention a man in his presence, then do so using his agnomen (kunya ), and if he were to be absent, then call him by his name.[69] One of the variable reasons given behind the Imam ('a) being called Abu 'Abdillah is that he had anoffpring called 'Abdullah, famously known الرضيع al-radi ' (one who is still breastfeeding). He is one of the members of the Imam's noble family whowas mercilessly martyred in the plains of Karbala. In the well-knownZiyarat al-Nahiya al-Muqaddasah we say:

السّلام عَلى عَبْدِ اللهِ بن الحسين الطفل الرَّضِيْعِ

Perpetual peace be unto 'Abdillah , the one who was still breastfeeding[70]

اَبَا عَبْدِ اللهِ

Aba 'Abdillah

Sometimes however, someoneis attributed with an agnomen (kunyah ) not because he is the father of so and so, but because he enjoys a certain quality. For example, one whois well known for his open-handedness and generosity is called AbuJawad . In this context, a number of commentators of this exaltedziyarah , opine that one of the reasons why the holy Imam ('a) was given the agnomen Abu 'Abdillah was his extreme submissiveness to Allah. In other words, he was the true servant of Allah.

Traditions indicate that Imam al-Hussein ('a) was given the agnomen after his birth by Almighty Allah himself through the revelation of the Arch Angel Gabriel, which subtly alludes to the submissive state of Imam ('a) ever since his birth: