بسم الله الرحمن الرحيم

 

 

 

Ziyarat al-Nahiya al-Muqaddasa

 

 

 

 

 

 

Introduction and Translation by:

 

Vahid Majd

 

 

 

 

 

Naba Organization

 

 

 

 

 

زيارت ناحيه. عربي ـ انگليسي. (زيارت ناحيه المقدسه).

Ziyarat al-Nahiya al-Muqaddasa / author: Vahid Majd.

Tehran: Naba / 2004 = 1383

فهرستنويسي بر اساس اطلاعات فيپا. انگليسي, عربي, عربي لاتيني شده.

كتابنامه: به صورت زيرنويس.

1. زيارتنامه ناحيه. 2. حسين بن علي (ع), امام سوم, 4. 61 ق. ـ زيارتنامه ها. الف. مجد, وحيد, 1344- Majd, Vahid. ب ـ عنوان: Ziyarat al-Nahiya al-Muqaddasa

4952 . 2 ن / 7/ 271 BP 777/ 297

كتابخانه ملي ايران 11016- 82 م

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Ziyarat al-Nahiya al-Muqaddasa

 

Author: Dr. Vahid Majd

No. of Copies: 2000/ First Edition: 2004-02-16

Publisher: Naba Publication/ P.O.Box: 13185- 567

Address: Fatemi Ave. North Sindokht. Block 31, 3rd Floor

Tehran- Iran (173/69)

Tel: 0098 21 6944001-2 Fax: 6944002

ISBN: 964- 8323- 13- 5

Email: naba@sabznet.com

 

 

 

 

 

 

 

 

“But as I have been hindered by the course of time, and (Allah’s) decree has prevented me from helping you, and as I could not fight those who fought you, and was not able to show hostility to those who showed hostility to you, I will, therefore, lament you morning and evening, and will weep blood in place of tears, out of my anguish for you and my sorrow for all that befell you…”

—Imam al-Mahdi (PBUH)

 

 

 

 

 

TABLE OF CONTENTS

 

AN INTRODUCTION TO ZIYARAT 5

What is Ziyarat? 5

The Significance of Ziyarat 6

The Meaning of the Ziyarat of Allah 11

Importance and benefits of the Ziyarat of Imam al-Husain (PBUH) 17

Ziyarat of Imam al-Husain (PBUH) from afar 31

Remembering and weeping for Imam al-Husain 34

What is Ziyarat al-Nahiya? 41

Documentation of the Ziyarat 42

An overview of the Ziyarat al-Nahiya 43

TABLE OF ARABIC TRANSLITERATION 47

ZIYARAT AL-NAHIYA AL-MUQADDASA 48

 

 

AN INTRODUCTION TO ZIYARAT

What is Ziyarat?

Ziyarat means visitation. In the Islamic sense, this term is primarily used for the visitation of the graves of the vice-regents of Allah (Khulafaa Allah) who include Allah’s messengers, prophets, and their executors. Ziyarat literature is a formal liturgical expression used by the faithful while visiting the shrines of Prophet Muhammad (PBUH&HF) and his Ahl al-Bait (PBUT), and can also be recited to address them from afar. Much of the Ziyarat literature was recited and transmitted by the infallible Imams (PBUT) and was recorded in the books of traditions.

The Significance of Ziyarat

The importance of the visitation of the graves of Allah’s representatives has been explained in many traditions. The narrators of these traditions are not limited to the Shia authorities. The Sunnis have also narrated several traditions concerning Ziyarat. For instance, Ibn Umar narrated:

قالَ رَسولُ اللهِ (ص): مَن زارَ قَبري وَجَبَتْ لَهُ شَفاعَتي.

The Messenger of Allah (PBUH&HF) said: “He who visits my grave, my intercession becomes incumbent for him.”

According to the holy Quran, those who have been martyred in the path of Allah are alive. Since the vice-regents of Allah were the greatest of martyrs, visiting their graves while believing in their virtues is like visiting them in their lifetime. Moreover, the Quran testifies that the vice-regents of Allah are witnesses over the actions of humankind. Therefore, they see us when we visit their graves and hear our salutations and our renewal of covenant with them. These facts are confirmed by the following Sunni narrations as well:

قالَ رَسولُ اللهِ (ص): ما مِن مُسلِمٍ يُسَلّمُ عَلَيَّ إلّا رَدَّ اللهُ عَلَىَّ روُحي حَتّى أرُدَّ عَلَيهِ السَّلامَ، و قال (ص): مَن زارَني بَعدَ مَوْتي فَكَأنَّما زارَني في حَياتي، وَ قالَ (ص): مَن حَجَّ فَزارَ قَبري بَعدَ وَفاتي كانَ كَمَنْ زارَني في حَياتي، وَ قال (ص): مَن حَجَّ وَلمَ يَزُرْني فَقَد جَفاني.

The Messenger of Allah (PBUH&HF) said: “There is no Muslim that greets me but that Allah delivers it to my soul so that I may return the greetings to him.” He (PBUH&HF) also said in another Hadith, “He who visits me after my death is like the one who has visited me in my lifetime.” He (PBUH&HF) further said, “He who goes to Hajj and then visits my grave is like the one who has visited me in my lifetime.” He (PBUH&HF) also said, “He who performs Hajj but does not visit me, has indeed turned away from me.”

The above traditions also imply that visiting the graves of the vice-regents of Allah is a duty to be fulfilled by their followers and is a way of appreciating their rights. Moreover, visitation of places that are related to the vice-regents of Allah causes greater awareness and remembrance of Allah because they have been the places of remembrance and worship of Allah and His blessings. The Sunnis further narrated:

قَرَأ رَسولُ اللهِ (ص) هذهِ الآيةَ: في بُيوتٍ أذِنَ اللهُ أنْ تُرفَعَ و يُذكَرَ فيهَا اسْمُهُ. فَقامَ اِلَيهِ رَجُلٌ فَقالَ أيُّ بُيوتٍ هذهِ يا رَسولَ اللهِ؟ قالَ (ص): بُيوتٍ الأنبياءِ. فَقامَ اِليهِ أبو بَكر، فَقالَ: يا رَسولَ الله هذَا الْبَيتُ مِنها؟ البيت عليٍ وفاطِمَةَ؟ قالَ (ص): نَعَم، مِن أفاضِلِها.

When the Messenger of Allah (PBUH&HF) recited the verse: “In houses which Allah has permitted to be exalted and that His name may be remembered in them,” (24:36) someone asked, “Which are those houses, O Messenger of Allah?” He (PBUH&HF) answered, “The houses of the prophets (PBUT).” At this time, Abu Bakr asked, “Is this house—the house of Ali and Fatima (PBUT)—among them?” The Messenger of Allah (PBUH&HF) replied, “Yes. It is one of their most virtuous.”

Visiting the Prophet (PBUH&HF) and His pure Ahl al-Bait (PBUT) is visiting our spiritual parents who have brought us into spiritual life and have raised us with divine teachings. Another Sunni narration states:

وَرُوِىَ أنّه (ص) قالَ لِعَلِيٍّ كَرَّم اللهُ تعَالى وَجهَهُ: أنَا وَأنتَ أبَوا هذِهِ الأُمَّةِ.

The Messenger of Allah (PBUH&HF) said to Ali (PBUH): “I and you are the fathers of this nation.”

According to the Quran, Allah has decreed that one should be kind to his parents and lower the wings of humility before them. In fact, this is Allah’s most important commandment after His command in worshipping Him alone. Allah states in the Quran:

وَ قَضى‏ رَبُّكَ ألاَّ تَعْبُدُوا إلاَّ إيَّاهُ وَ بِالْوالِدَيْنِ إحْساناً إمَّا يَبْلُغَنَّ عِنْدَكَ الْكِبَرَ أحَدُهُما أوْ كِلاهُما فَلا تَقُلْ لَهُما أُفٍّ وَ لا تَنْهَرْهُما وَ قُلْ لَهُما قَوْلاً كَرِيماً. وَ اخْفِضْ لَهُما جَناحَ الذُّلِّ مِنَ الرَّحْمَةِ وَ قُلْ رَبِّ ارْحَمْهُما كَما رَبَّيانِي صَغِيراً.

Your Lord has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your life, say not to them a word of contempt, nor repel them, but address them in terms of honor. And, out of kindness, lower to them the wing of humility, and say, “My Lord! Bestow on them Your mercy as they cherished me in childhood.” (17:23-24)

According to the Shia traditions, visiting the graves of the Imams (PBUT) is one of the duties of their followers and is an acknowledgement of their lofty status. It is narrated that Imam al-Ridha (PBUH) said:

إنَّ لِكُلِّ إمَامٍ عَهْداً فِي عُنُقِ أوْلِيَائِهِ وَ شِيعَتِهِ وَ إنَّ مِنْ تَمَامِ الْوَفَاءِ بِالْعَهْدِ وَ حُسْنِ الْأدَاءِ زِيَارَةَ قُبُورِهِمْ فَمَنْ زَارَهُمْ رَغْبَةً فِي زِيَارَتِهِمْ وَ تَصْدِيقاً بِمَا رَغِبُوا فِيهِ كَانَ أئِمَّتُهُمْ شُفَعَاءَهُمْ يَوْمَ الْقِيَامَةِ.

“Certainly, for every Imam there is a covenant incumbent on those who accepted their Wilaya and their followers. Without a doubt, that which completes and perfects the fulfillment of the covenant is visitation of their graves. Those who visit them longingly as a (practical) acknowledgment of what they long for (in their hearts), their Imams (PBUT) shall certainly be their intercessors on the Day of Rising.”

The proofs of Allah are the means of remembrance of Allah. Remembering them is remembering Allah. It is narrated that Imam al-Sadiq (PBUH) said:

شِيعَتُنَا الرُّحَمَاءُ بَيْنَهُمُ، الَّذِينَ إذَا خَلَوْا ذَكَرُوا اللَّهَ. إنَّ ذِكْرَنَا مِنْ ذِكْرِ اللَّهِ. إنَّا إذَا ذُكِرْنَا ذُكِرَ اللَّهُ، وَ إذَا ذُكِرَ عَدُوُّنَا ذُكِرَ الشَّيْطَانُ.

“Our followers are compassionate among each other. When they are alone or when they hold a private meeting, they remember Allah. Verily, the remembrance of us is of the remembrance of Allah. When we are remembered, Allah has been remembered, and when our enemy is remembered, Satan has been remembered.”

The Ziyarat of the vice-regents of Allah involves remembering them, their virtues, sayings, actions, and aims, all of which are counted as the remembrance of Allah and His worship.

The Meaning of the Ziyarat of Allah

The Sunnis related many traditions to the effect that the people of Paradise will see Allah with their own eyes. The Shia, on the other hand, believe that not only is Allah imperceptible by the eyes, but that His Essence (Dhat) cannot be imagined, thought about, or described. A number of verses in the Quran attest this rational fact. Any imagination or perception of the Essence of Allah is a creation of our mind, and the Creator is far removed from such a perception. Therefore, we have no way to comprehend His Essence. We only understand by reason that He should be purified from two limits: non-existence and likeness. Due to His abundant signs, we know that He is not non-existent, and at the same time, we know that He has no similarity whatsoever with any type of existence that we know and comprehend. This implies that the Essence of Allah cannot be seen. Anything that is partially or entirely captured by our faculties is a limited, composed, and created being and any created being needs a creator. If one could see the Lord by eyes, then his eyes have made Him a created being like other beings. He who likens Allah to His creation has indeed taken associates with Allah.

Hence, if the mentioned traditions by the Sunnis regarding viewing Allah are true, they should have a different interpretation. In the following widely reported narration, the eigth Imam, al-Ridha (PBUH), was asked about one of such traditions, and below is his interesting response. Abu Salt al-Hirawi (RA) narrated:

عَنِ الهِِِرَوِيّ قالَ: قُلتُ لِعَلِيِّ بنِ مُوسَى الرِّضا (ع): يَا ابنَ رَسولِ اللهِ! ما تَقولُ فِي الحَديثِ الّذي يَرويهِ أهلُ الحَديثِ إنّ المؤُمِنينَ يَزورونَ رَبّهم مِن مَنازِلِهم فِي الجنّة؟ فقالَ (ع): يا أبا الصَّلتِ إنّ اللهَ تَباركَ وَ تَعالى فَضَّلَ نَبيَّهُ مُحمّداً (ص) عَلى جَميعِ خَلقِهِ مِنَ النَّبيينَ وَ الملائِكَةِ وَ جَعلَ طاعَتَهُ طاعَتَهُ وَ مُبايَعَتَهُ مُبايَعَتَهُ وَ زِيارَتَهُ فِي الدُّنيا وَ الآخِرَةِ زِيارَتَه، فقالَ اللهُ عَزَّ وَ جَلَّ: مَنْ يُطِعِ الرَّسُولَ فَقَدْ أطاعَ اللَّهَ، و قال: إنَّ الَّذِينَ يُبايِعُونَكَ إنَّما يُبايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أيْدِيهِمْ، و قال النَّبي (ص): مَن زارَني في حَياتي أو بَعدَ مَوتي فَقَد زارَ اللهُ جَلَّ جَلالُه، وَ دَرَجَةُ النبيِّ (ص) في الجنَّةِ أرفعُ الدَّرَجاتِ، فَمَن زارَهُ إلى دَرَجَتِهِ فِي الجنّة مِن مَنْزِلِهِ فَقَد زارَ اللهَ تَباركَ و تَعالى.

I asked Ali Ibn Musa al-Ridha (PBUH): “O son of the Messenger of Allah! What do you say about that which is related by the narrators of Hadith that the believers shall visit their Lord from their houses in Paradise?” He (PBUH) said: “O Aba Salt! Verily Allah favored the Prophet Muhammad (PBUH&HF) over all His creation including the prophets and the Angels. He made/rendered obedience to him as obedience to Him, pledging allegiance to him as pledging allegiance to Him, and visiting him (Ziyarat) in this world and in the hereafter as visiting Him. Allah, the mighty and the majestic, says, ‘Whoever obeys the Messenger, he has indeed obeyed Allah,’ (4:80) and ‘Verily those who pledge allegiance to you, they have indeed pledged allegiance to Allah; the hand of Allah is over their hands.’ (48:10) And the Prophet (PBUH&HF) said, ‘He who visits me during my lifetime or after my death has indeed visited Allah, the glorious.’ In fact, the degree of the Prophet (PBUH&HF) in Paradise is the highest (of all), and therefore, he who visits him in his degree in Paradise, from his house, has indeed visited Allah, the mighty and the majestic.”

قالَ: فَقُلتُ لَهُ: يَا ابنَ رَسولِ اللهِ فَما مَعنَى الخبرِ الَّذي رَوَوْهُ أنَّ ثَوابَ لا إلهَ إلّا الله النَّظَرُ إلى وَجهِ اللهِ؟ فَقالَ (ع): يا أبَا الصَّلتِ مَن وَصَفَ اللهَ بِوَجهٍ كَالوُجوهِ فَقَد كَفَرَ، وَ لكِنْ وَجهُ اللهِ أنبياؤُهُ وَ رُسلُه وَ حُجَجُهُ صَلَواتُ اللهِ عَلَيْهِم. هُمُ الَّذينَ بِهِم يُتَوَجَّهُ إلَى اللهِ وَ إلى دينِهِ وَ مَعرِفَتِهِ، وَ قالَ اللهُ عَزَّ وَ جَلَّ: كُلُّ مَنْ عَلَيْها فانٍ وَ يَبْقى‏ وَجْهُ رَبِّكَ. و قالَ عَزَّ و جَلَّ: كُلُّ شَيْ‏ءٍ هالِكٌ إلاَّ وَجْهَهُ. فَالنَّظّرُ إلى أنبِياءِ اللهِ وَ رُسلِهِ وَ حُجَجِهِ (ع) في دَرَجاتِهِم ثَوابٌ عَظيمٌ لِلمُؤمِنينَ يَومَ القِيامَةِ، وَ قَد قالَ النَبيُّ (ص): مَن أبْغَضَ أهلَ بَيتي وَ عِترَتي لمَ يَرَني وَ لَم أرَهُ يَومَ القِيامَةِ، و قالَ (ص): إنَّ فيكُم مَن لا يَراني بَعدَ أن يُفارِقُني. يا أبا الصَّلتِ إنَّ اللهَ تَباركَ وَ تَعالى لا يوُصَفُ بِمكانٍ وَ لا يُدرَكُ بِالأبصارِ و الأوهامِ.

I further asked the Imam, “O son of the Messenger of Allah! What is the meaning of the Hadith that they narrate: ‘The reward for saying, there is no God but Allah, is looking toward the face of Allah?’” The Imam (PBUH) answered, “He who describes Allah by a face like faces, has indeed become a disbeliever. The face of Allah is His Prophets, His Messengers and His Proofs, peace be upon them, through whom people turn towards Allah, His religion, and His cognizance. Allah, the mighty and the majestic, says, ‘All that is over it shall perish, but shall remain the face of Your Lord, to Whom belong majesty and honor.’ (55:26-27) Further, Allah says, ‘Everything shall perish but His face.’ (28:88) Thus, (that narration means) looking toward the Prophets of Allah, His Messengers, and His Proofs in their degrees is a great reward for the believers on the Day of Judgment. Verily the Prophet (PBUH&HF) said, ‘He who hates my household and my progeny, shall not see me (i.e., shall not see my mercy) nor shall I see him (i.e., nor do I pay attention to him) on the Day of Judgment.’ He (PBUH&HF) also said: ‘Verily amongst you are people who shall not see me after my departure.’ O Aba Salt! Verily Allah cannot be described by place and cannot be perceived by vision or imagination.”

“Wajh” means face or direction. When we want to pay attention to someone, we direct ourselves toward his face. The face is also means of identification. In order to know Allah, one should direct himself toward His “face”: the Prophet (PBUH&HF) and his Ahl al-Bait (PBUT). They are the means of remembrance and addressing Allah, and only through them can one properly recognize Him. They are the proofs (al-Hujja) of Allah, His “hand” of mercy over His creation, His “tongue” in expounding His commandments, and His “eyes” as witnesses over His creations. Allah is exalted beyond having organs as He is the creator of the face, eye, and hand. Whatever is other than Allah falls into the category of His creation and Allah does not need any of His creation. He is almighty, ever hearing and seeing without means. Yet, He has created means for His servants. It is narrated that Imam Ali (PBUH) stated:

وَ كُلُّ ما فِي الذِّكرِ الحَكيمِ وَ الكِتابِ الكَريمِ وَ الكَلامِ القَديمِ مِن آيةٍ تُذكَرُ فيهَا العَينُ وَ الوَجهُ و اليَدُ و الجَنْبُ، فَالمرادُ مِنهَا الوَلِيُّ.

“Any verse in the Book of Allah in which one of the words ‘eye’, ‘face’, ‘hand’, or ‘side’ is mentioned (for Allah), it is referring to the Wali (the divinely appointed authority).”

Allah does not have a body to see or visit. Rather, He has defined visitation of His Messenger (PBUH&HF) as a symbolic visitation of Him in this world and the hereafter. In addition, since the Prophet (PBUH&HF) and the Imams (PBUT) from his family were created from one light, visiting the Imams is visiting the Prophet (PBUH&HF), which is, in turn, visiting Allah. Zaid Ibn al-Shahham narrated:

عَنْ زَيْدٍ الشَّحَّامِ قَالَ قُلْتُ لِأبِي عَبْدِ اللَّهِ (ع): مَا لِمَنْ زَارَ رَسُولَ اللَّهِ (ص)؟ قَالَ: كَمَنْ زَارَ اللَّهَ عَزَّ وَ جَلَّ … قَالَ: قُلْتُ فَمَا لِمَنْ زَارَ أحَداً مِنْكُمْ؟ قَالَ: كَمَنْ زَارَ رَسُولَ اللَّهِ (ص).

I asked Imam al-Sadiq (PBUH), “What is (the benefit) of a person who visits the (the grave of the) Messenger of Allah (PBUH&HF)?” He answered, “He is like the one who has visited Allah, the mighty and the majestic …” I further asked, “How about the person who visits one of you (Ahl al-Bait)?” He (PBUH) replied, “He is like the one who has visited the Messenger of Allah (PBUH&HF).”

Importance and benefits of

the Ziyarat of Imam al-Husain (PBUH)

Imam al-Husain Ibn Ali (PBUH), the Chief of Martyrs, was the grandson of the Prophet (PBUH&HF) and the third divinely appointed guide after him. He, along with 18 members of his family and relatives as well as 72 faithful companions, was slain while thirsty on the lands of Karbala, Iraq on the tenth of Muharram (known as Day of Ashura) in the year 61 AH (680 AD) by the brutal army of Yazid in an inequitable and imposed battle. Since then, his place of martyrdom has been the visiting place for the lovers of Ahl al-Bait (PBUT) who struggle to reach there enduring all the hardships and barriers placed before them. They come to his shrine to show their love and respect, honor his sacrifice, renew their covenant, pledge themselves to his goals, and follow the Prophet’s advice about him. The following is an interesting tradition from the Prophet (PBUH&HF) narrated by Ibn Abbas. He said:

عَنْ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ قَالَ: دَخَلْتُ عَلَى رَسُولِ اللَّهِ (ص)، وَ الْحَسَنُ عَلَى عَاتِقِهِ وَ الْحُسَيْنُ (ع) عَلَى فَخِذِهِ يَلْثِمُهُمَا وَ يَقُولُ: اللَّهُمَّ وَالِ مَنْ وَالاَهُمَا وَ عَادِ مَنْ عَادَاهُمَا. ثُمَّ قَالَ: يَا ابْنَ عَبَّاسٍ كَأنَّنِي أنْظُرُ شَيْبَةَ ابْنِيَ الْحُسَيْنِ تُخْضَبُ مِنْ دَمِه،ِ يَدْعُو فَلاَ يُجَابُ وَ يَسْتَنْصِرُ فَلاَ يُنْصَرُ. قُلْتُ: وَ مَنْ يَعْمَلُ ذَلِكَ؟ قَالَ: شِرَارُ أُمَّتِي لاَ أنَالَهُمُ اللَّهُ شَفَاعَتِي. ثُمَّ قَالَ: يَا ابْنَ عَبَّاسٍ مَنْ زَارَهُ عَارِفاً بِحَقِّهِ كَتَبَ اللَّهُ لَهُ ثَوَابَ ألْفِ حَجَّةٍ وَ ألْفِ عُمْرَةٍ. ألاَ وَ مَنْ زَارَهُ فَقَدْ زَارَنِي وَ مَنْ زَارَنِي فَكَأنَّمَا قَدْ زَارَ اللَّهَ وَ حَقُّ الزَّائِرِ عَلَى اللَّهِ أنْ لاَ يُعَذِّبَهُ بِالنَّارِ. ألاَ وَ إنَّ الإِْجَابَةَ تَحْتَ قُبَّتِهِ وَ الشِّفَاءَ فِي تُرْبَتِهِ وَ الأَْئِمَّةَ (ع) مِنْ وُلْدِهِ‏. … يا ابنَ عَبّاس وِلايَتُهُم وِلايَتي وَ وِلايَتي وِلايَةُ اللهِ، وَ حَربُهُم حَربي وَ حَربي حَربُ اللهِ، وَ سِلمُهُم سِلمي وَ سِلمي سِلمُ اللهِ. ثم قال (ص): يُرِيدُونَ لِيُطْفِؤُا نُورَ اللَّهِ بِأفْواهِهِمْ وَ يَأْبَى اللَّهُ إلاَّ أنْ يُتِمَّ نُورَهُ وَ لَوْ كَرِهَ الْكافِرُونَ.

I came to the Messenger of Allah (PBUH&HF) and saw al-Hasan (PBUH) on his shoulder and al-Husain (PBUH) on his thigh; the Prophet (PBUH&HF) was kissing them saying, “O Allah befriend him who befriends them and be hostile to him who is hostile to them.” Then he (PBUH&HF) said, “O Ibn Abbas! It is as if I see the beard of my son al-Husain dyed with his blood, calling people but is not being answered, asking for help but is not being helped.” I asked, “Who will do this?” He replied, “The wicked of my nation. May Allah deny them my intercession!” He then continued, “O Ibn Abbas! He who visits him while recognizing his rights, Allah shall write for him the reward of 1000 Hajj and 1000 Umra. Behold! He who visits him has indeed visited me, and he who visits me, it is as if he has visited Allah. And the right of the visitor of Allah over Him is that He shall not punish him by Fire. Behold! Answering (of supplications) is guaranteed under the dome of his grave, cure is placed in the soil of his place (of martyrdom), and the (succeeding) Imams (PBUT) are from his progeny… O Ibn Abbas! Their Wilaya is my Wilaya, which is the Wilaya of Allah. Fighting them is fighting me, which is fighting Allah. Making peace with them is making peace with me, which is making peace with Allah. He (PBUH&HF) then recited: ‘Their intention is to put out the light of Allah with their mouths; but Allah will complete His light, even though the disbelievers may detest.’ (61:8)”

The Ahl al-Bait (PBUT) put great emphasis on Ziyarat of the Chief of the Martyrs (PBUH) and urged their followers to it. In this manner, they kept alive the two important principles of faith, which are to love the friends of Allah (Tawalli) and to disassociate from their enemies (Tabarri).

What follows is a brief presentation of the importance and benefits of visiting Imam al-Husain (PBUH) while recognizing him as an Imam whose obedience is obligatory, as mentioned in the traditions. For the sake of brevity, references are given only from Kamil al-Ziyarat, compiled by Ja’far Ibn Quliwayh al-Qummi (d. 368 AH), which is one of the earliest reliable texts specifically dedicated to this issue. Most of these precious traditions are also found in other reliable collections of the traditions, including the four major books of Hadith:

1- Visiting Imam al-Husain (PBUH) is the sign of love for Ahl al-Bait (PBUT). Whoever loves Ahl al-Bait (PBUT) should aspire to visit the grave of al-Husain (PBUH). One who does not visit Imam al-Husain (PBUH), is deficient in faith, and if he ever enters Paradise, his rank will be below the rank of believers in Paradise.

2- When Allah intends goodness for a servant, He places love of al-Husain (PBUH) and love of visiting him in his heart.

3- According to several traditions, Ziyarat of Imam al-Husain (PBUH) is the best deed.

4- If a wretched person performs the Ziyarat of Imam al-Husain (PBUH), felicity shall be written for him, and he shall be continuously immersed in the blessings of Allah.

5- He who wishes to look towards Allah on the Day of Judgment, be relieved from the agony of death, and pass the stops of the Day of Judgment with ease, should go for visitation of the grave of the Chief of Martyrs (PBUH) frequently.

6- The Messenger of Allah (PBUH&HF) will embrace the visitors of Imam al-Husain (PBUH) on the Day of Judgment.

7- By performing the Ziyarat of the Chief of the Martyrs (PBUH), one has made/observed a relationship with the Messenger of Allah (PBUH&HF) and the guiding Imams (PBUT). The requests of the pilgrim at his grave are fulfilled, his supplications are answered, sooner or later, and what the pilgrim had left behind is protected.

8- On the Day of Judgment, the visitors of Imam al-Husain (PBUH) will be seated on tables of light. Because of what Allah will grant them in terms of endless dignity and honor, none will be on the Day of Judgment except that he would wish to have been a pilgrim to the grave of Imam al-Husain (PBUH). They shall be around heavenly tables with the Prophet (PBUH&HF), Lady Fatima (PBUH), and the Imams (PBUT) while people are held in reckoning.

9- On the Day of Judgment, the Leader of the Faithful (PBUH) will command the bridge (al-Sirat) over Hell to yield to the visitors of Imam al-Husain (PBUH), and will command the fire (surrounding it) to hold back its scorching heat before them until they pass it with an Angel accompanying them.

10- If people know what Allah has placed in the visitation of the grave of Imam al-Husain (PBUH) in terms of excellence, they would die out of eagerness, and their breath would stop with a sigh.

11- The Messenger of Allah (PBUH&HF), Lady Fatima (PBUH), and the Imams (PBUT) pray to Allah for forgiveness of the visitors of Imam al-Husain (PBUH).

12- The Angels pray to Allah for their forgiveness, welcome their arrival, accompany them in their departure, visit their sick, attend their funeral prayers whenever they die, continue to pray for them after their death, and open for them a gate to Paradise in their graves.

13- Allah has appointed 70,000 Angels around the blessed grave of the Chief of the Martyrs (PBUH), who stay there until the Day of Judgment and perform prayers; each of their prayers is equal to 1000 prayers of human beings. The rewards and merits of these prayers are offered to the visitors of Imam al-Husain (PBUH).

14- The Angels cover the pilgrims with their wings in such a way that they feel the blessings of their presence.

15- For each day that a pilgrim resides in that sacred place, the reward of 1000 months (of worship) is written for him.

16- If the pilgrim is killed by a transgressor on his way to Ziyarat of Imam al-Husain (PBUH), for the first drop of his blood, all his mistakes shall be forgiven. The Angels shall wash his character, cleansing and purifying it of the impurities merged in it from the characteristics of the people of disbelief, until it becomes pure like the purity of the immaculate prophets (PBUT), and they shall cleanse his heart and broaden his chest. He shall be rewarded with the right to intercede for his family and 1000 of his friends. His grave shall be widened and illuminated. The Angels shall bring gifts for him from Paradise. On the Day of Judgment, the first people to embrace him shall be the Messenger of Allah (PBUH&HF) and his executors (PBUH).

17- If the pilgrim is detained on his way to Ziyarat of Imam al-Husain (PBUH), for each day of his captivity and distress, he shall have certain happiness (in this world and after his death) until the Day of Judgment. For any pain that his body receives, one million good deeds are written for him and one million evil deeds are removed from his record. On the Day of Judgment, He shall be able to speak with the Messenger of Allah (PBUH&HF) until he is discharged from reckoning. The carriers of the throne shall embrace him and shall tell him, “Ask for what you wish.” On the other hand, the person that has harmed him shall be taken to Hell without questioning and reckoning, and Allah’s requital and His punishment for him shall be shown to whom he had harmed.

18- A pilgrim who goes to Ziyarat of Imam al-Husain (PBUH) in a state of fear and insecurity, he or she shall receive security on the day of great terror, and shall be under the shadow of the throne on that day. He shall return from the Ziyarat forgiven and covered with mercy. The Angels shall greet him and the Messenger of Allah (PBUH&HF) shall receive him and shall pray for him.

19- If a person comes to Ziyarat of the Chief of the Martyrs (PBUH) by ship, and the ship sinks and he is drowned, a caller will call from the heaven, giving him glad tidings of Paradise.

20- For a single penny that the one gives as charity during the Ziyarat journey, or pays to accommodate the journey of a visitor of Imam al-Husain (PBUH), Allah shall grant him 10,000 bounties. As per another Hadith, Allah shall write for him good deeds to the extent of the mount of Uhud, and shall reimburse the money he has spent many fold.

21- For each footstep of one who goes to Ziyarat of Imam al-Husain (PBUH) on foot, Allah, the mighty and the majestic, writes a good deed for him and removes a sin from his record. When he reaches the sanctified place, Allah will write him amongst the prosperous.

22- He who ritually rinses his body (Ghusl) in the Euphrates (al-Furat) intending the Ziyarat of the Chief of the Martyrs (PBUH), will be free of sins like the day he was born.

23- He who sets out for the Ziyarat of Imam al-Husain (PBUH) leaves behind his sins on the door of his house like a person who crosses a bridge. He returns to his family while all his burdens and faults have been wiped out from his record. His sustenance increases, and Allah suffices him from what he is concerned about the affairs of his worldly life. No distressed one goes there, except that Allah returns him delighted.

24- When the pilgrim intends to leave the sacred place of Imam al-Husain (PBUH), a heavenly caller will call, and were it possible for the pilgrim to hear his voice, he would stay beside the grave of the Imam (PBUH) forever. The caller states, “Blessedness (Tuba) is for you O servant! Indeed, you profited, are saved (from Hell), and are forgiven for the past (sins). Thus, resume (good) deeds.”

25- Numerous traditions confirm that he who visits the grave of al-Husain (PBUH) believing that he is an Imam assigned by Allah and that his obedience is obligatory, Allah shall forgive his past and future sins. In one of many traditions that convey this, Imam al-Sadiq (PBUH) swore by the name of Allah three times when stating this fact.

26- He who wishes to personally own a palace in Paradise, should visit the grave of Imam al-Husain (PBUH). He who dies while he has not visited Imam al-Husain (PBUH) (due to negligence) is not a true Shia, and even if he is admitted to Paradise due to his love for the Ahl al-Bait (PBUT), he will dwell there as a guest of the people of Paradise.

27- Visiting the grave of the Chief of the Martyrs (PBUH) will increase one’s sustenance, prolongs one’s life, and repels the cannons of evil. On the other hand, avoiding it will decrease one’s natural lifetime and (spiritual) sustenance.

28- On the Day of Judgment, the visitor of Imam al-Husain (PBUH) will be allowed to intercede for 100 people of his choice even if for all of whom Hell had been necessitated, except for a Nasibi because no one can intercede for a Nasibi.

29- Any number of pilgrimages to the House of Allah in Mecca, with all its due importance, cannot replace the Ziyarat of Imam al-Husain (PBUH). One who performs the pilgrimage to Mecca yearly, yet does not visit al-Husain (PBUH), has indeed neglected one of the rights of Allah and His Messenger, because performing it is a duty for every capable believing man and woman.

The excellence of the reward of the Ziyarat of Imam al-Husain (PBUH) is so much so that even some of the lovers of Ahl al-Bait (PBUT) who lived during their lifetime could not digest the traditions in this regard. Dharih al-Muharibi narrated:

عَن ذَريحِ المُحارِبي قالَ: قُلتُ لِأبي عَبدِ اللهِ ع ما ألقى مِن قَوْمي وَ مِن بَني إذا أنا أخبرَتُهُم بِما في إتيانِ قَبرِ الحُسَينِ (ع) مِنَ الخَيرِ إنّهم يُكَذِّبوني وَ يَقولونَ إنَّكَ تَكذِبُ عَلى جَعفَرِ بنِ مُحمدٍ. قال: يا ذَريح دَعِ النّاسَ يَذهَبونَ حَيثُ شاءُوا. و اللهِ إنّ الله لَيُباهي بِزائرِ الحُسينِ وَ الوافِدُ يَفِدُهُ الملائِكَةُ المقرّبونَ وَ حَمَلةُ عَرشِهِ حَتّى أنه لَيَقولُ لَهم: أ ما تَرَوْنَ زُوّارَ قَبرِ الحُسَينِ، أتَوهُ شَوقاً إليهِ وَ إلى فاطِمةَ بِنتِ رَسولِ الله أما وَ عِزَّتي وَ جَلالي وَ عَظَمَتي لَأوجِبَنَّ لَهُم كَرامَتي وَ لَأُدخِلَنَّهُم جَنَّتيَ الَّتي أعدَدتُها لِأَولِيائي وَ لِأنبِيائي وَ رُسُلي. يا مَلائِكَتي هؤلاءِ زُوّارُ الحُسينِ حَبيبِ مُحمّدٍ رَسولي. وَ مُحمّدٌ حَبيبي وَ مَن أحَبَّني أحَبَّ حَبيبي وَ مَن أحَبَّ حَبيبي أحَبَّ مَن يُحِبّهُ. وَ مَن أبغَضَ حَبيبي أبغَضَني. وَ مَن أبغَضَني كانَ حَقّاً عَلَيَّ أن أُعَذِّبَهُ بِأشَدِّ عَذابي، وَ أُحرِقَهُ بِحَرِّ ناري، وَ أجعَلَ جَهَنَّمَ مَسكَنَهُ وَ مَأواهُ، وَ أُعَذِّبَهُ عَذاباً لا أُعَذِّبَهُ أحَداً مِنَ العالمَينَ.‏

I said to Imam al-Sadiq (PBUH), “When I narrate to my folks and family some of the rewards of the pilgrimage to the grave of al-Husain (PBUH), they deny my narrations, and say that I am associating lies to Ja’far Ibn Muhammad (PBUH).” The Imam (PBUH) replied, “O Dharih! Let people believe what they want. By Allah! Allah recounts His glory (to the Angels) for having servants who are visitors of al-Husain (PBUH). When a new pilgrim arrives, the favored Angels and the carriers of the throne receive him. Allah tells them, ‘Don’t you see the pilgrims of the grave of al-Husain (PBUH) who have come to him eagerly, and in love for him and for Fatima, the daughter of Allah’s Messenger? By My might, majesty, and glory, I shall certainly make incumbent My honor for them, and shall surely enter them to My Paradise that I have prepared for My friends, Prophets, and Messengers. O My Angels! These are the visitors of al-Husain (PBUH), the beloved of Muhammad (PBUH&HF), My Messenger, and Muhammad (PBUH&HF) is My beloved. Whoever loves Me, should love My beloved, and whoever loves My beloved, should love whom he loves. He who hates My beloved, has hated Me, and he who hates Me, it is My right to make him suffer with My severest torment, burn him with the heat of My fire, make Hell his abode, and torment him with a punishment that I have not punished anyone with in the worlds.’”

Ziyarat of Imam al-Husain (PBUH) from afar

According to the traditions, a person who cannot afford visitation of the grave of Imams (PBUT) can still send his salutations to them from afar and can recite the prescribed Ziyarat that are recited near their graves. Imam al-Sadiq (PBUH) said:

قَالَ أبُو عَبْدِ اللَّهِ (ع): إذَا بَعُدَتْ بِأحَدِكُمُ الشُّقَّةُ وَ نَأتْ بِهِ الدَّارُ، فَلْيَعْلُ عَلَى مَنْزِلِهِ وَ لْيُصَلِّ رَكْعَتَيْنِ وَ لْيُومِ بِالسَّلاَمِ إلَى قُبُورِنَا، فَإنَّ ذَلِكَ يَصِلُ إلَيْنَا.

“If any one of you moves far away and his house becomes distant (from our shrines), he should go above his house, perform two units of prayer, and offer peace and salutations towards our graves, and this will reach us.”

About Ziyarat of Imam al-Husain (PBUH), in particular, Sudair narrated:

قَالَ أبُو عَبْدِ اللَّهِ (ع): يَا سَدِيرُ تَزُورُ الْحُسَيْنَ (ع) فِي كُلِّ يَوْمٍ؟ قُلْتُ: جُعِلْتُ فِدَاكَ لاَ. قَالَ: فَمَا أجْفَاكُمْ. قَالَ: فَتَزُورُونَهُ فِي كُلِّ جُمْعَةٍ؟ قُلْتُ: لاَ. قَالَ: فَتَزُورُونَهُ فِي كُلِّ شَهْرٍ؟ قُلْتُ: لاَ. قَالَ: فَتَزُورُونَهُ فِي كُلِّ سَنَةٍ؟ قَالَ: قُلْتُ قَدْ يَكُونُ ذَلِكَ. قَالَ: يَا سَدِيرُ مَا أجْفَاكُمْ لِلْحُسَيْنِ أ مَا عَلِمْتَ أنَّ لِلَّهِ عَزَّ وَ جَلَّ ألْفَيْ ألْفِ مَلَكٍ شُعْثاً غُبْراً يَبْكُونَهُ وَ يَزُورُونَهُ لاَ يَفْتُرُونَ وَ مَا عَلَيْكَ يَا سَدِيرُ أنْ تَزُورَ قَبْرَ الْحُسَيْنِ (ع) فِي كُلِّ جُمُعَةٍ خَمْسَ مَرَّاتٍ أوْ فِي كُلِّ يَوْمٍ مَرَّةً؟ قُلْتُ: جُعِلْتُ فِدَاكَ بَيْنَنَا وَ بَيْنَهُ فَرَاسِخُ كَثِيرَةٌ. فَقَالَ لِي: اصْعَدْ فَوْقَ سَطْحِكَ ثُمَّ الْتَفِتْ يَمْنَةً وَ يَسْرَةً ثُمَّ تَرْفَعُ رَأْسَكَ إلَى السَّمَاءِ، ثُمَّ تَنْحُو نَحْوَ الْقَبْرِ فَتَقُولُ: السَّلاَمُ عَلَيْكَ يَا أبَا عَبْدِ اللَّهِ السَّلاَمُ عَلَيْكَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ. تُكْتَبُ لَكَ زَوْرَةً وَ الزَّوْرَةُ حَجَّةٌ وَ عُمْرَةٌ.

Imam al-Sadiq (PBUH) said, “O Sudair! Do you perform the Ziyarat of al-Husain (PBUH) everyday?” I answered, “No! May I be sacrificed for you.” He said, “How degrading! Do you visit him every week ?” I answered, “No.” He said, Do you visit him every month?” I answered, “No.” He said, “Every year?” I replied, “It is so.” He (PBUH) then said, “O Sudair! How humiliating this is for al-Husain (PBUH)! Don’t you know that Allah has one million sorrowful and dusty angels who cry for him (i.e., Imam al-Husain (PBUH)), visit him, and their (sorrow) never subsides? What prevents you, O Sudair, from visiting al-Husain (PBUH) five times every Friday or once every day?” I said, “May I be your sacrifice, there is a long distance between our place and his.” He said, “Go to the roof of your house, turn your face left and right, then raise up your head towards the sky and turn to the direction of his grave and say, ‘Salutations to you, O Aba Abdillah! Peace be upon you, His mercy and His blessings.’ By doing this, a Ziyarat (of Imam al-Husain (PBUH)), a Ziyarat of Hajj and Umra are written for you.”

Remembering and

weeping for Imam al-Husain

When a faithful individual is reminded of the Prophet and Ahl al-Bait (PBUT) and the troubles they confronted and endured, his heart breaks and his tears flow. A tearful eye is a blessing from Allah bestowed upon his servants, and draws near even greater blessings. As one avoids sins, clears his heart from the love of worldly pleasures, implores Allah for help, turns to His chosen ones, he will have a more humble, responsive, and pure heart, as well as more tearful eyes. Although emotions such as liking, loving, and shedding tears depend on the state of one’s heart, one should try to increase his love of what Allah loves even if his heart does not initially respond, by avoiding what Allah has prohibited and acting upon what He has ordered. One such order is to remember the tragedies that Ahl al-Bait (PBUT) faced until one enters a sorrowful state and is induced to crying. According to the traditions, trying to cry (Tabaaki) for Imam al-Husain (PBUH) is rewarded even if one cannot bring himself to shed a tear. Putting oneself in the state of crying, in the meetings held in memory of the Chief of the Martyrs (PBUH), may also affect others and make them cry.

The traditions concerning the rewards and benefits of remembering Ahl al-Bait (PBUT) and their hardships and the shedding of tears for them, especially concerning Imam al-Husain (PBUH), are numerous and enlightening. Here, for the sake of brevity, only a few traditions will be quoted. For more comprehensive presentation, the readers may refer to the excellent book written by a great traditionist of the latter era, Sheikh Abbas al-Qummi (RA), called, “The Breath of the Grieved” (Nafasul Mahmum), which has also been translated into English.

Shedding tears for Imam al-Husain is considered a natural outcome of faith. Ibn Sinan narrated:

عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ (ع) قَالَ: نَظَرَ النَّبِيُّ (ص) إلَى الْحُسَيْنِ بْنِ عَلِيٍّ ع وَ هُوَ مُقْبِلٌ فَأجْلَسَهُ فِي حِجْرِهِ وَ قَالَ: إنَّ لِقَتْلِ الْحُسَيْنِ حَرَارَةً فِي قُلُوبِ الْمُؤْمِنِينَ لَا تَبْرُدُ أبَداً. ثُمَّ قَالَ (ع) بِأبِي: قَتِيلُ كُلِّ عَبْرَةٍ. قِيلَ: وَ مَا قَتِيلُ كُلِّ عَبْرَةٍ يَا ابْنَ رَسُولِ اللَّهِ؟ قَالَ: لَا يَذْكُرُهُ مُؤْمِنٌ إلَّا بَكَى.

Imam al-Sadiq (PBUH) said, “The Prophet (PBUH&HF) looked at al-Husain Ibn Ali (PBUH) as he was approaching. He sat him in his lap and said, ‘Verily, for the martyrdom of al-Husain there shall be a heat in the hearts of the believers that shall never subside.’” Then, the Imam (PBUH) continued, “He (i.e., al-Husain (PBUH)) is the martyr of tears.” I asked, “What is the meaning of the martyr of tears, O son of the Messenger of Allah?” He (PBUH) replied, “No faithful remembers him except that he weeps.”

Rayyan Ibn Shabib narrated:

عَنِ الرَّيَّانِ بْنِ شَبِيبٍ عَنِ الرِّضَا ع أنَّهُ قَالَ: يَا ابنَ شَبيب. إنَّ المحرَّمَ هُوَ الشَّهرُ الّذي كانَ أهلُ الجاهِليّةِ فيما مَضى يُحَرِّمونَ فيهِ الظُّلمَ وَ القِتالَ لِحُرمَتِهِ فَما عَرَفَت هذهِ الأمّةُ حُرمةَ شَهرِها وَ لا حُرمَةَ نَبِيِّها صَلَواتُ اللهِ عَليهِ وَ آلهِ، لَقَد قَتَلوا في هذَا الشَّهرِ ذُرِّيَّتَهُ وَ سَبَوْا نِساءَهُ وَ انْتَهَبوا ثِقْلَهُ، فَلا غَفَرَ اللهُ لَهُم ذلكَ أبداً. يَا ابْنَ شَبِيبٍ إنْ كُنْتَ بَاكِياً لِشَيْ‏ءٍ فَابْكِ لِلْحُسَيْنِ بْنِ عَلِيٍّ ع، فَإنَّهُ ذُبِحَ كَمَا يُذْبَحُ الْكَبْشُ وَ قُتِلَ مَعَهُ مِنْ أهْلِ بَيْتِهِ ثَمَانِيَةَ عَشَرَ رَجُلًا مَا لَهُمْ فِي الْأرْضِ شَبِيهُونَ. وَ لَقَدْ بَكَتِ السَّمَاوَاتُ السَّبْعُ وَ الْأرَضُونَ لِقَتْلِهِ وَ لَقد نَزَلَ إلَى الأرضِ مِنَ الملائكةِ أربَعَةُ آلافٍ لِنَصْرهِ فَوَجَدوهُ قَد قُتِلَ. فَهُم عِندَ قَبرهِ شُعثٌ غُبرٌ إلى أن يَقومَ القائِمُ فَيَكونونَ مِن أنصارِهِ وَ شِعارُهُم يا لَثاراتِ الحُسَينِ. يَا ابنَ شَبيب لَقَد حَدَّثَني أبي عَن أبيهِ عَن جَدِّهِ أنَّهُ لمَا قُتِلَ جَدّيَ الحُسينُ أمطَرَتِ السّماءُ دَماً وَ تُراباً أحمَر. قَالَ يَا ابْنَ شَبِيبٍ إنْ بَكَيْتَ عَلَى الْحُسَيْنِ ع حَتَّى تَصِيرَ دُمُوعُكَ عَلَى خَدَّيْكَ غَفَرَ اللَّهُ لَكَ كُلَّ ذَنْبٍ أذْنَبْتَهُ صَغِيراً كَانَ أوْ كَبِيراً قَلِيلًا كَانَ أوْ كَثِيراً. يَا ابْنَ شَبِيبٍ إنْ سَرَّكَ أنْ تَلْقَى اللَّهَ عَزَّ وَ جَلَّ وَ لَا ذَنْبَ عَلَيْكَ فَزُرِ الْحُسَيْنَ ع. يَا ابْنَ شَبِيبٍ إنْ سَرَّكَ أنْ تَسْكُنَ الْغُرَفَ الْمَبْنِيَّةَ فِي الْجَنَّةِ مَعَ النَّبِيِّ وَ آلِهِ صَلَّى اللَّهُ عَلَيْهِمْ فَالْعَنْ قَتَلَةَ الْحُسَيْنِ. يَا ابْنَ شَبِيبٍ إنْ سَرَّكَ أنْ يَكُونَ لَكَ مِنَ الثَّوَابِ مِثْلُ مَا لِمَنِ اسْتُشْهِدَ مَعَ الْحُسَيْنِ فَقُلْ مَتَى مَا ذَكَرْتَهُ: يَا لَيْتَنِي كُنْتُ مَعَهُمْ فَأفُوزَ فَوْزاً عَظِيماً. يَا ابْنَ شَبِيبٍ إنْ سَرَّكَ أنْ تَكُونَ مَعَنَا فِي الدَّرَجَاتِ الْعُلَى مِنَ الْجِنَانِ، فَاحْزَنْ لِحُزْنِنَا وَ افْرَحْ لِفَرَحِنَا وَ عَلَيْكَ بِوَلَايَتِنَا. فَلَوْ أنَّ رَجُلًا أحَبَّ حَجَراً لَحَشَرَهُ اللَّهُ مَعَهُ يَوْمَ الْقِيَامَةِ.

Imam al-Ridha (PBUH) said, “O Son of Shabib! Muharram is a month in which even the people of the former age of ignorance forbade oppression and bloodshed due to its sanctity. However, this nation did not honor the sanctity of this month nor did they honor the sanctity of their Prophet (PBUH&HF). In this month, they killed the Prophet’s progeny, enslaved his women, and plundered his belongings. May Allah never forgive them for these crimes.

O Son of Shabib! If you wish to cry for anything or anyone, cry for al-Husain Ibn Ali (PBUH) for he was slaughtered like a sheep. Eighteen members from his family who were unparalleled on earth were also killed along with him. Certainly, the seven heavens and earths cried because of the murder of al-Husain (PBUH). Four thousand Angels descended on earth to aid him, but (when they were allowed to reach there) they found him martyred. So they remained at his grave, disheveled and dusty, and will remain there until the rising of al-Qa’im (Imam al-Mahdi (PBUH)), whereupon they will aid him. Their slogan will be, ‘Vengeance for the blood of al-Husain.’ O Son of Shabib! My father related to me from his father, who related from his grandfather that when my grandfather Imam al-Husain (PBUH) was martyred, the sky rained blood and red sands.

O Son of Shabib! When you weep over the afflictions of al-Husain (PBUH) so that tears flow from your eyes onto your cheeks, Allah will forgive all your sins, big or small, few or numerous. O Son of Shabib! If you wish to meet Allah, the mighty and the majestic, free of sin, then perform the Ziyarat of al-Husain (PBUH).

O Son of Shabib! If it pleases you to abide in the palaces of Paradise in company of the Prophet (PBUH&HF) and his family, then invoke Allah’s curse upon the murderers of Imam al-Husain (PBUH). O Son of Shabib! If you wish to earn the reward of those who were martyred with al-Husain (PBUH), then whenever you remember him, say, ‘If only I had been with them so that I would have attained the great felicity.’ O Son of Shabib! If you desire to be with us in the highest degree of Paradise, then grieve in our sorrows and rejoice in our happiness. Remain attached to our love, for even if a person loves a stone, Allah shall resurrect him with it on the Day of Judgment.”

Masma’ Ibn Abd al-Malik narrated:

عَنْ مِسْمَعِ بْنِ عَبْدِ الْمَلِكِ قَالَ: قَالَ لِي أبُو عَبْدِ اللَّهِ (ع) فِي حَدِيثٍ: أ مَا تَذْكُرُ مَا صُنِعَ بِهِ يَعْنِي بِالْحُسَيْنِ (ع)؟ قُلْتُ: بَلَى. قَالَ فَتَجْزَعُ؟ قُلْتُ: إي وَ اللَّهِ وَ أسْتَعْبِرُ لِذَلِكَ حَتَّى يَرَى أهْلِي أثَرَ ذَلِكَ عَلَيَّ فَأمْتَنِعُ مِنَ الطَّعَامِ حَتَّى يَسْتَبِينَ ذَلِكَ فِي وَجْهِي. فَقَالَ: رَحِمَ اللَّهُ دَمْعَتَكَ. أمَا إنَّكَ مِنَ الَّذِينَ يُعَدُّونَ مِنْ أهْلِ الْجَزَعِ لَنَا وَ الَّذِينَ يَفْرَحُونَ لِفَرَحِنَا وَ يَحْزَنُونَ لِحُزْنِنَا. أمَا إنَّكَ سَتَرَى عِنْدَ مَوْتِكَ حُضُورَ آبَائِي لَكَ وَ وَصِيَّتَهُمْ مَلَكَ الْمَوْتِ بِكَ وَ مَا يَلْقَوْنَكَ بِهِ مِنَ الْبِشَارَةِ أفْضَلُ وَ لَمَلَكُ الْمَوْتِ أرَقُّ عَلَيْكَ وَ أشَدُّ رَحْمَةً لَكَ مِنَ الْأُمِّ الشَّفِيقَةِ عَلَى وَلَدِهَا. إلَى أنْ قَالَ: مَا بَكَى أحَدٌ رَحْمَةً لَنَا وَ لِمَا لَقِينَا إلَّا رَحِمَهُ اللَّهُ قَبْلَ أنْ تَخْرُجَ الدَّمْعَةُ مِنْ عَيْنِهِ. فَإذَا سَالَ دُمُوعُهُ عَلَى خَدِّهِ فَلَوْ أنَّ قَطْرَةً مِنْ دُمُوعِهِ سَقَطَتْ فِي جَهَنَّمَ لَأطْفَأتْ حَرَّهَا حَتَّى لَا يُوجَدَ لَهَا حَرٌّ …

Imam al-Sadiq (PBUH) asked me, “Do you remind yourself about what happened to al-Husain (PBUH)?” I answered, “Yes.” He asked, “Do you become grieved?” I answered, “Yes, by Allah! And I shed tears so much so that my family members notice its effect on my face and I abstain from food in such situation.” He (PBUH) said, “May Allah have mercy on your tears. Truly, you are counted among the people who are concerned about us, who rejoice in our happiness and grieve in our grief. Indeed, at the time of your death you will see the presence of my ancestors who will give you glad tidings and will give their recommendations to the Angel of death about you. He will thus become more compassionate and merciful towards you than a tenderhearted mother is to her child… None (among the believers) sympathetically weeps for us and for what befell us but that Allah bestows upon him His mercy, even before his tears flow from his eyes. (It is so rewarding that) if a drop from the tears that flows on his cheeks drops over Hell, it will extinguish its heat completely …”

Several authorities narrated that Imam al-Sadiq (PBUH) said:

قَالَ أبُو عَبْدِ اللَّهِ (ع): مَنْ أنْشَدَ فِي الْحُسَيْنِ شِعْراً فَبَكَى وَ أبْكَى وَاحِداً كُتِبَتْ لَهُمَا الْجَنَّةُ، وَ مَنْ ذُكِرَ الْحُسَيْنُ عِنْدَهُ فَخَرَجَ مِنْ عَيْنِهِ مِنَ الدَّمْعِ مِقْدَارُ جَنَاحِ ذُبَابٍ كَانَ ثَوَابُهُ عَلَى اللَّهِ وَ لَمْ يَرْضَ لَهُ بِدُونِ الْجَنَّةِ.

“Anyone (of the believers) who recites poetry about al-Husain (PBUH) and cries and makes another one cry, Paradise will be written for both of them. Anyone (of the believers) in whose presence al-Husain (PBUH) is mentioned, and tears come to his eyes even to the extent of a wing of a fly, his reward is with Allah, and Allah will not be pleased with anything less than Paradise for him.”

What is Ziyarat al-Nahiya?

Of the several prescribed Ziyarat of Imam al-Husain (PBUH), one was recited by Imam al-Mahdi (PBUH) and reached us through one of his four special deputies. For that reason, it is known as the Ziyarat that was issued from the sacred side (Ziyarat al-Nahiya al-Muqaddasa). One of the most important features of this Ziyarat is that in different phrases, Imam al-Mahdi (PBUH) graphically describes the events of Ashura and the agony that Imam al-Husain (PBUH) and his family faced on that horrific and ominous day.

Documentation of the Ziyarat

The text of the Ziyarat al-Nahiya is found in some early Ziyarat collections such as al-Mazar al-Kabir, by Muhammad Ibn Ja’far al-Mash’hadi, pp. 496-513. It is also reported in al-Mazar, by al-Mufid as mentioned in Bihar al-Anwar, vol. 98, pp. 318-329.

It is noteworthy that Sayyid Ibn Tawus (d. 664 AH) in his Misbah al-Za’ir reports another Ziyarat, which has some common parts with Ziyarat al-Nahiya. However, this Ziyarat has not been attributed to the Imam (PBUH), and has been only ascribed to Sayyid Murtadha (d. 436 AH). As al-Majlisi mentioned in Bihar al-Anwar, vol. 98, p. 251, although these variations might have been due to different narrations, yet this Ziyarat is apparently the composition of Sayyid Murtadha (RA) who used a part of original Ziyarat al-Nahiya, made some changes to it, added some phrases from other Ziyarats, and used to recite it as his own Ziyarat.

An overview of the Ziyarat al-Nahiya

Since this Ziyarat (as reported in al-Mazar al-Kabir, by al-Mash’hadi) originated from an infallible Imam who is the tongue of Allah, it is replete with divine recognition, guidance, spirituality, knowledge of religion, lessons for humanity, and the historical facts.

The method of presentation in this Ziyarat follows the formal method seen in other texts by Ahl al-Bait (PBUT). The text of this Ziyarat can be divided into the following ten major parts:

1- Offering peace and salutations to the Prophets (PBUT) (whose spiritual heir was Imam al-Husain (PBUH)), from the earliest ones up to Prophet Muhammad (PBUH&HF), and then his pure progeny (PBUT) in addition to describing some of their attributes. For instance, we recite: “Peace be upon Adam, the chosen one of Allah from among His creation …”

2- Offering peace and salutations to the Chief of Martyrs (PBUH) and enumerating some of his spiritual qualities and divine titles: “Peace be upon al-Husain who sacrificed himself up to the last drops of the blood of his heart. Peace be upon him, who obeyed Allah secretly and openly… Peace be upon the son of the Garden of refuge. Peace be upon the son of Zamzam and al-Safaa. Peace be upon him who was saturated in (his) blood …”

3- Sending salutations to the martyrs of Karbala, in general, who sacrificed their selves for the divine cause: “Peace be upon the bloodstained chests… Peace be upon the pallid bodies… Peace be upon the dismembered limbs. Peace be upon the heads raised upon lances …”

4- Stating the motivations, wishes, and aims for visiting Imam al-Husain (PBUH): “Peace be upon you! Indeed, I intended your visitation and am hopeful of achieving the prosperity that is with you. Salutations to you, salutations from he who recognizes your sanctity, is a sincere (believer) in your guardianship, seeks nearness to Allah through your love, and is aloof from your enemies …”

5- Bearing witness to the Imam’s exemplary way of conduct: “I bear witness that you certainly established prayer, gave alms, enjoined good, forbade evil and transgression, obeyed Allah, never disobeyed Him, held fast to Him and to His rope, pleased Him, and held Him in awe …”

6- Explaining the Imam’s method of opposing evil: “when tyranny became wide-spread, injustice removed its veil, wickedness called upon its followers… the knowledge demanded you for disavowal (of falsehood), and made it incumbent on you to struggle against the deviant. Therefore, you set out in company of your children, kinsfolk, followers, and supporters, disclosed the truth and clear proofs, summoned people towards Allah with wisdom and fine exhortation …”

7- Presenting some of the calamities and afflictions that befell the Imam, and describing his martyrdom and the capture of his family: “The enemy then surrounded you from all sides, weakened you by inflicting wounds, while you did not have any helper left, and you were bereaved yet patient …”

8- Enumerating the depth of the crime: “Certainly, by killing you, they have killed Islam, disrupted (the truth of) prayer and fasting, revoked the (prophetic) customs and the (divine) laws… Certainly, (by this event,) the Messenger of Allah (PBUH&HF) was wronged, left alone, and denied vengeance, the Book of Allah, the mighty and the majestic, was again abandoned …”

9- Relating the mourning ceremonies of the Prophets, Angels, and the cosmos: “Indeed, the Messenger (PBUH&HF) became distressed and his depressed heart wept. The Angels and the Prophets offered their condolences to him for your martyrdom. Your mother, al-Zahra, became distressed and bereft of you. Legions of Angels came in waves to offer their condolences to your father, the Leader of the Faithful …”

10- Praying to Allah and imploring Him: “O Allah! By the sanctity of this exalted place (the tomb of Imam al-Husain (PBUH)), bestow blessings upon Muhammad and the family of Muhammad, assemble me in their company, and admit me to Paradise by their intercession …”

A blend of wisdom, cognizance, spirituality, ethics, elegy, enthusiasm, devotion, along with a detailed account of the events has made this divinely inspired Ziyarat, one of the most insightful Ziyarat of Imam al-Husain (PBUH) for the followers of Ahl al-Bait (PBUT).

In what follows, the Arabic text alongside its English translation and transliteration of the original Ziyarat al-Nahiya as reported in al-Mazar al-Kabir, by Muhammad Ibn al-Mash’hadi, is presented.

May Allah hasten the advent of Imam Mahdi (PBUH), the reviver of the religion of Allah, the avenger of the blood of the Chief of Martyrs (PBUH) from the oppressors, and the establisher of peace and justice over the globe.

With request for prayers,

Vahid J. Majd,

1 Thul-Hijja 1424.

 

 

 

TABLE OF ARABIC TRANSLITERATION

 

Letters ب = b (ball)

ت ة = t (tent)

ث = th (thin)

ج = j (Jim)

ح = ħ (heavy)

خ= kh (khalif)

د = d (dark)

ذ = dh (thee)

ر = r (raw) ز = z (zap)

س = s (seen)

ش = sh (shin)

ص = š (sock)

ض = đh (thy)

ط = ţ (top)

ظ = đ (Dahran)

ع = 3 (aim)

غ = gh (gh) ف = f (far)

ق = q (Qatar)

ك = k (keen)

ل = l (large)

م = m (milk)

ن = n (noon)

ه‍ ه = h (hat)

و = w (weep)

ي = y (yard)

ؤ ئ‍ ء = ‘ (brief glottal stop) It precedes or follows a vowel.

Short vowels ´ = a (cap) ِ = i (zip) ُ = u (July)

Long vowels ا = ā (father) ي = ī (teeth) و = ū (boon)

 

 

 

 

 

بِسمِ اللهِ الرَّحمنِ الرَّحيمِ

زيارَةُ النّاحِيَةِ ال‍مُقَدَّسَةِ

ZIYARAT AL-NAHIYA AL-MUQADDASA

 

 

English Translation

Transliteration Arabic Text

Peace be upon Adam, the chosen one of Allah from among His creation. assalāmu 3alā ādama šifwatil-lāhi min khalīqatih, اَلسَّلامُ عَلى آدَمَ صِفْوَةِ اللهِ مِنْ خَليقَتِهِ،

Peace be upon Seth (Shaith), the friend of Allah and His elite. assalāmu 3alā shaythin waliyil-lāhi wa khiyaratih, اَلسَّلامُ عَلى شَيْثٍ وَلِيِّ اللهِ وَ خِيَرَتِهِ،

Peace be upon Enoch (Idris), who established (religion) on behalf of Allah by His authority. assalāmu 3alā ‘idrīsal qā’imi lil-lāhi bi-ħujjatih, اَلسَّلامُ عَلى إدْريسَ الْقائِمِ للهِِ بِحُجَّتِهِ،

Peace be upon Noah (Nuh), whose invocation (for punishment) was answered. assalāmu 3alā nūħinil mujābi fī da3watih, اَلسَّلامُ عَلى نُوحٍ الْمُجابِ في دَعْوَتِهِ،

Peace be upon Hud, who was assisted through Allah’s aid. assalāmu 3alā hūdinil mamdūdi minal-lāhi bi-ma3ūnatih, اَلسَّلامُ عَلى هُودٍ الْمَمْدُودِ مِنَ اللهِ بِمَعُونَتِهِ،

Peace be upon Salih, whom Allah crowned with His generosity. assalāmu 3alā šāliħil-ladhī tawwajahul-lāhu bi-karāmatih, اَلسَّلامُ عَلى صالِحِ الَّذي تَوَّجَهُ اللهُ بِكَرامَتِهِ،

Peace be upon Abraham (Ibrahim), whom Allah endowed with His friendship. assalāmu 3alā ‘ibrāhimal-ladhī ħabāhul-lāhu bi-khullatih اَلسَّلامُ عَلى إبْراهيمَ الَّذي حَباهُ اللهُ بِخُلَّتِهِ،

Peace be upon Ishmael (Isma’il), whom Allah ransomed with a great sacrifice from His Heaven. assalāmu 3alā ‘isma3īlal-ladhī fadāhul-lāhu bi-dhibħin 3ađīmin min jannatih اَلسَّلامُ عَلى إسْماعيلَ الَّذي فَداهُ اللهُ بِذِبْحٍ عَظيمٍ مِنْ جَنَّتِهِ،

Peace be upon Isaac (Is’haq), in whose progeny Allah placed prophethood. assalāmu 3alā ‘isħāqal-ladhī ja3alal-lāhun-nubuwwata fī dhurriyyatih, اَلسَّلامُ عَلى إسْحاقَ الَّذي جَعَلَ اللهُ النُّبُوَّةَ في ذُرِّيَّتِهِ،

Peace be upon Jacob (Ya’qub), for whom Allah restored his sight by His mercy. assalāmu 3alā ya3qūbal-ladhī raddal-lāhu 3alayhi bašarahu bi-raħmatih, اَلسَّلامُ عَلى يَعْقُوبَ الَّذي رَدَّ اللهُ عَلَيْهِ بَصَرَهُ بِرَحْمَتِهِ،

Peace be upon Joseph (Yusuf), whom Allah rescued from the well by His majesty. assalāmu 3alā yūsufal-ladhī najjāhul-lāhu minal jubbi bi-3ađamatih, اَلسَّلامُ عَلى يُوسُفَ الَّذي نَجّاهُ اللهُ مِنَ الْجُبِّ بِعَظَمَتِهِ،

Peace be upon Moses (Musa), the one for whom Allah split the sea with His Power. assalāmu 3alā mūsal-ladhī falaqal-lāhul baħra lahu bi-qudratih, اَلسَّلامُ عَلى مُوسَى الَّذي فَلَقَ اللهُ الْبَحْرَ لَهُ بِقُدْرَتِهِ،

Peace be upon Aaron (Harun), whom Allah distinguished with his prophethood. assalāmu 3alā hārūnal-ladhī khaššahul-lāhu bi-nubuwwatih, اَلسَّلامُ عَلى هارُونَ الَّذي خَصَّهُ اللهُ بِنُبُوَّتِهِ،

Peace be upon Jethro (Shu’aib), whom Allah made victorious over his people. assalāmu 3alā shu3aybil-ladhī našarahul-lāhu 3alā ‘ummatih, اَلسَّلامُ عَلى شُعَيْبِ الَّذي نَصَرَهُ اللهُ عَلى اُمَّتِهِ،

Peace be upon David (Dawud), to whom Allah turned (in mercy) after his mistake. assalāmu 3alā dāwūdal-ladhī tābal-lāhu 3alayhi min khaţī’atih, اَلسَّلامُ عَلى داوُدَ الَّذي تابَ اللهُ عَلَيْهِ مِنْ خَطيئَتِهِ،

Peace be upon Solomon (Sulaiman), for whom Allah made the Jinn subservient by His majesty. assalāmu 3alā sulaymānal-ladhī dhallat lahul jinnu bi-3izzatih, اَلسَّلامُ عَلى سُلَيْمانَ الَّذي ذَلَّتْ لَهُ الْجِنُّ بِعِزَّتِهِ،

Peace be upon Job (Ayyub), whom Allah cured after his (prolonged) illness. assalāmu 3alā ‘ayyūbal-ladhī shafāhul-lāhu min 3illatih, اَلسَّلامُ عَلى أيُّوبَ الَّذي شَفاهُ اللهُ مِنْ عِلَّتِهِ،

Peace be upon Jonah (Yunus), for whom Allah fulfilled the purport of His promise. assalāmu 3alā yūnusal-ladhī ‘anjazal-lāhu lahu mađhmūna 3idatih, اَلسَّلامُ عَلى يُونُسَ الَّذي أنْجَزَ اللهُ لَهُ مَضْمُونَ عِدَتِهِ،

Peace be upon Ezra (Uzair), whom Allah brought to life after his death. assalāmu 3alā 3uzayril-ladhī ‘aħyāhul-lāhu ba3da mītatih, اَلسَّلامُ عَلى عُزَيْرِ الَّذي أحْياهُ اللهُ بَعْدَ ميتَتِهِ،

Peace be upon Zechariah (Zakariyya), who remained patient in his tribulations. assalāmu 3alā zakariyyaš-šābiri fī miħnatih, اَلسَّلامُ عَلى زَكَرِيّا الصّابِرِ في مِحْنَتِهِ،

Peace be upon John (Yahya), whom Allah drew near (his rank) by his martyrdom. assalāmu 3alā yħayal-ladhī ‘azlafahul-lāhu bi-shahādatih, اَلسَّلامُ عَلى يَحْيَى الَّذي أزْلَفَهُ اللهُ بِشَهادَتِهِ،

Peace be upon Jesus (Isa), the spirit of Allah and His word. assalāmu 3alā 3īsa, ruħil-lāhi wa kalimatih, اَلسَّلامُ عَلى عيسى رُوحِ اللهِ وَ كَلِمَتِهِ،

Peace be upon Muhammad, the beloved of Allah and His elite. assalāmu 3alā muħammaddin ħabībil-lāhi wa šifwatih, اَلسَّلامُ عَلى مُحَمَّدٍ حَبيبِ اللهِ وَ صِفْوَتِهِ،

Peace be upon the Leader of the Faithful, Ali Ibn Abi Talib, who was exclusively selected for brotherhood to him (the Prophet (PBUH&HF)). assalāmu 3alā ‘amīril mu’minīna 3aliyy-ibni ‘abī ţālibinil-makhšūši bi-‘ukhuwwatih, اَلسَّلامُ عَلى أميرِالْمُؤْمِنينَ عَلِيِّ بْنِ أبي طالِبٍ الْمَخْصُوصِ بِاُخُوَّتِهِ،

Peace be upon Fatima al-Zahra, his daughter. assalāmu 3alā fāţimataz-zahrā’ibnatih, اَلسَّلامُ عَلى فاطِمَةَ الزَّهْراءِ ابْنَتِهِ،

Peace be upon Abu Muhammad al-Hasan, the executor of (the will of) his father, and his successor. assalāmu 3alā ‘abi muħammadinil-ħasani wašiyyi ‘abīhi wa khalīfatih, اَلسَّلامُ عَلى أبي مُحَمَّدٍ الْحَسَنِ وَصِيِّ أبيهِ وَ خَليفَتِهِ،

Peace be upon al-Husain, who sacrificed himself up to the last drops of the blood of his heart. assalāmu 3alal-ħusaynil-ladhī samaħat nafsuhu bi-muhjatih اَلسَّلامُ عَلَى الْحُسَيْنِ الَّذي سَمَحَتْ نَفْسُهُ بِمُهْجَتِهِ،

Peace be upon him, who obeyed Allah secretly and openly. assalāmu 3alā man ‘aţā3al-lāha fī sirrihi wa 3alāniyatih, اَلسَّلامُ عَلى مَنْ أطاعَ اللهَ في سِرِّهِ وَ عَلانِيَتِهِ،

Peace be upon whom Allah placed a cure in the soil of his place (of martyrdom). assalāmu 3alā man ja3alal-lāhush-shifā’a fī turbatih, اَلسَّلامُ عَلى مَنْ جَعَلَ اللهُ الشِّفاءَ في تُرْبَتِهِ،

Peace be upon the one under whose dome answer (to supplications) is guaranteed. assalāmu 3alā manil ‘ijābatu taħta qubbatih, اَلسَّلامُ عَلى مَنِ الإجابَةُ تَحْتَ قُبَّتِهِ،

Peace be upon the one in whose descendants are the Imams (after him). assalāmu 3alā manil ‘a’immatu min dhurriyyatih, اَلسَّلامُ عَلى مَنِ الأئِمَّةُ مِنْ ذُرِّيَّتِهِ،

Peace be upon the son of the seal of the prophets. assalāmu 3alabni khātamil anbiyā’, اَلسَّلامُ عَلَى ابْنِ خاتَمِ الأنْبِياءِ،

Peace be upon the son of the chief of the executors. assalāmu 3alabni sayyidil awšiyā’, اَلسَّلامُ عَلَى ابْنِ سَيِّدِ الأوْصِياءِ،

Peace be upon the son of Fatima, the radiant. assalāmu 3alabni fāţimaz-zahrā’, اَلسَّلامُ عَلَى ابْنِ فاطِمَةَ الزَّهْراءِ،

Peace be upon the son of Khadija, the great. assalāmu 3alabni khadijatal kubrā, اَلسَّلامُ عَلَى ابْنِ خَديجَةَ الْكُبْرى،

Peace be upon the son of the lote-tree in the outermost boundary (of Heaven). assalāmu 3alabni sidratil muntahā, اَلسَّلامُ عَلَى ابْنِ سِدْرَةِ الْمُنْتَهى،

Peace be upon the son of the Garden of refuge. assalāmu 3alabni jannatil ma’wā, اَلسَّلامُ عَلَى ابْنِ جَنَّةِ الْمَأْوى،

Peace be upon the son of Zamzam and al-Safaa. assalāmu 3alabni zamzama waš-šafā اَلسَّلامُ عَلَى ابْنِ زَمْزَمَ وَ الصَّفا،

Peace be upon him, who was saturated in (his) blood. assalāmu 3alal murrammali bid-dimā’, اَلسَّلامُ عَلَى الْمُرَمَّلِ بِالدِّماءِ،

Peace be upon him, whose tents were violated. assalāmu 3alal mahtūkil khibā’, اَلسَّلامُ عَلَى الْمَهْتُوكِ الْخِباءِ،

Peace be upon the fifth of the People of the Cloak. assalāmu 3alā khāmisi ‘ašħābil kisā’, اَلسَّلامُ عَلى خامِسِ أصْحابِ الْكِساءِ،

Peace be upon the loneliest of the lonely. assalāmu 3alā gharībil ghurabā’, اَلسَّلامُ عَلى غَريبِ الْغُرَباءِ،

Peace be upon the (greatest) martyr of all martyrs. assalāmu 3alā shahīdish-shuhadā’, اَلسَّلامُ عَلى شَهيدِ الشُّهَداءِ،

Peace be upon him, who was slain by the individuals of illegitimate birth. assalāmu 3alā qatīlil ad3iyā’, اَلسَّلامُ عَلى قَتيلِ الأدْعِياءِ،

Peace be upon the one who is at rest in Karbala. assalāmu 3alā sākini karbalā’, اَلسَّلامُ عَلى ساكِنِ كَرْبَلاءَ،

Peace be upon the one for whom the heavenly Angels wept. assalāmu 3alā man bakat-hu malā’ikatus-samā’ اَلسَّلامُ عَلى مَنْ بَكَتْهُ مَلائِكَةُ السَّماءِ،

Peace be upon the one whose descendants are the pure. assalāmu 3alā man dhuriyyatuhul azkiyā’, اَلسَّلامُ عَلى مَنْ ذُرِّيَّتُهُ الأزْكِياءُ،

Peace be upon the chief of the religion. assalāmu 3alā ya3sūbid-dīn اَلسَّلامُ عَلى يَعْسُوبِ الدّينِ،

Peace be upon the places of the (divine) proofs. assalāmu 3alā manāzilil barāhīn, اَلسَّلامُ عَلى مَنازِلِ الْبَراهينِ،

Peace be upon the Imams, the masters (of mankind). assalāmu 3alal ‘a’immatis-sādāt, اَلسَّلامُ عَلَى الأئِمَّةِ السّاداتِ،

Peace be upon the bloodstained chests. assalāmu 3alal juyūbil muđharrajāt, اَلسَّلامُ عَلَى الْجُيُوبِ الْمُضَرَّجاتِ،

Peace be upon the parched lips. assalāmu 3alash-shifāhidh-dhābilāt, اَلسَّلامُ عَلَى الشِّفاهِ الذّابِلاتِ،

Peace be upon the plucked souls. assalāmu 3alan-nufūsil mušţalamāt, اَلسَّلامُ عَلَى النُّفُوسِ الْمُصْطَلَماتِ،

Peace be upon the snatched spirits. assalāmu 3alal ‘arwāħil mukhtalasāt, اَلسَّلامُ عَلَى الأرْواحِ الْمُخْتَلَساتِ،

Peace be upon the stripped corpses. assalāmu 3alal ‘ajsādil 3ariyāt, اَلسَّلامُ عَلَى الأجْسادِ الْعارِياتِ،

Peace be upon the pallid bodies. assalāmu 3alal jusūmish-shāħibāt, اَلسَّلامُ عَلَى الْجُسُومِ الشّاحِباتِ،

Peace be upon the gushing bloods. asslāmu 3alad-dimā’is-sā’ilāt, اَلسَّلامُ عَلَى الدِّماءِ السّائِلاتِ،

Peace be upon the dismembered limbs. assalāmu 3alal a3đhā’il muqqaţţa3āt, اَلسَّلامُ عَلَى الأعْضاءِ الْمُقَطَّعاتِ،

Peace be upon the heads raised upon lances. assalāmu 3alar-ru’ūsil mushālāt, اَلسَّلامُ عَلَى الرُّؤُوسِ الْمُشالاتِ،

Peace be upon the women (forcibly) exposed. assalāmu 3alan-niswatil bārizāt, اَلسَّلامُ عَلَى النِّسْوَةِ الْبارِزاتِ،

Peace be upon the Proof of the Lord of the worlds. assalāmu 3alā ħujjati rabbil 3ālamīn, اَلسَّلامُ عَلى حُجَّةِ رَبِّ الْعالَمينَ،

Peace be upon you and upon your pure ancestors. assalāmu 3alayka wa 3alā ābā’ikaţ-ţāhirīn, اَلسَّلامُ عَلَيْكَ وَ عَلى آبائِكَ الطّاهِرينَ،

Peace be upon you and upon your martyred sons. assalāmu 3alayka wa 3alā ‘abnā’ikal mustash-hadīn, اَلسَّلامُ عَلَيْكَ وَ عَلى أبْنائِكَ الْمُسْتَشْهَدينَ،

Peace be upon you and upon your children who aided (you). assalāmu 3alayka wa 3alā dhurriyyatikan-nāširīn, اَلسَّلامُ عَلَيْكَ وَ عَلى ذُرِّيَّتِكَ النّاصِرينَ،

Peace be upon you and upon the accompanying Angels. assalāmu 3alayka wa 3alal malā’ikatil muđhāji3īn, اَلسَّلامُ عَلَيْكَ وَ عَلَى الْمَلائِكَةِ الْمُضاجِعينَ،

Peace be upon the slain and the oppressed one. assalāmu 3alal qatīlil mađlūm, اَلسَّلامُ عَلَى الْقَتيلِ الْمَظْلُومِ،

Peace be upon his poisoned brother (Imam al-Hasan). assalāmu 3alā ‘akhīhil masmūm, اَلسَّلامُ عَلى أخيهِ الْمَسْمُومِ،

Peace be upon Ali, the elder (Ali al-Akbar). assalāmu 3alā 3aliyyinil kabīr, اَلسَّلامُ عَلى عَلِيٍّ الْكَبيرِ،

Peace be upon the suckling infant (Ali al-Asghar). assalāmu 3alar-rađhī3iš-šaghīr, اَلسَّلامُ عَلَى الرَّضيعِ الصَّغيرِ،

Peace be upon the plundered bodies. assalāmu 3alal abdānis-salība, اَلسَّلامُ عَلَى الأبْدانِ السَّليبَةِ،

Peace be upon the family and children who were nearby (the place of martyrdom) [who where without support among strangers]. assalāmu 3alal 3itratil qarība [gharība], اَلسَّلامُ عَلَى الْعِتْرَةِ الْقَريبَةِ [الْغََريبَةِ]،

Peace be upon the mangled corpses (left) in the desert. assalāmu 3alal mujaddalīna fil falawāt, اَلسَّلامُ عَلَى الْمُجَدَّلينَ فِي الْفَلَواتِ،

Peace be upon those who were left far from their homeland. assalāmu 3alan-nāziħīna 3anil ‘awţān, اَلسَّلامُ عَلَى النّازِحينَ عَنِ الأوْطانِ،

Peace be upon those who were buried without shrouds. assalāmu 3alal madfūnīna bilā ‘akfān, اَلسَّلامُ عَلَى الْمَدْفُونينَ بِلا أكْفان،

Peace be upon the heads severed from the bodies. assalāmu 3alar-ru’ūsil muffarraqati 3anil ‘abdān, اَلسَّلامُ عَلَى الرُّؤُوسِ الْمُفَرَّقَةِ عَنِ الأبْدانِ،

Peace be upon the bereaved and the patient one. assalāmu 3alal muħtasibiš-šābir, اَلسَّلامُ عَلَى الْمُحْتَسِبِ الصّابِرِ،

Peace be upon the oppressed one who was without a helper. assalāmu 3alal mađlūmi bilā nāšir, اَلسَّلامُ عَلَى الْمَظْلُومِ بِلا ناصِر،

Peace be upon the inhabitant of the purified soil. assalāmu 3alā sākinit-turbatiz-zākiya, اَلسَّلامُ عَلى ساكِنِ التُّرْبَةِ الزّاكِيَةِ،

Peace be upon the possessor of the lofty dome. assalāmu 3alā šāħibil qubbatis-sāmiya, اَلسَّلامُ عَلى صاحِبِ الْقُبَّةِ السّامِيَةِ،

Peace be upon him, whom the Almighty purified. assalāmu 3alā man ţahharahul jalīl, اَلسَّلامُ عَلى مَنْ طَهَّرَهُ الْجَليلُ،

Peace be upon him, of whom Gabriel (Jabra’il) was proud. assalāmu 3alā maniftakhara bihi jabra’īl, اَلسَّلامُ عَلى مَنِ افْتَخَرَ بِهِ جَبْرَئيلُ،

Peace be upon the one to whom Michael (Mika’il) spoke tenderly in the cradle. assalāmu 3alā man nāghāhu fil mahdi mīkā’īl, اَلسَّلامُ عَلى مَنْ ناغاهُ فِي الْمَهْدِ ميكائيلُ،

Peace be upon the one whose pact was broken. assalāmu 3alā man nukithat dhimmatuh, اَلسَّلامُ عَلى مَنْ نُكِثَتْ ذِمَّتُهُ،

Peace be upon the one whose rights and dignity were violated. assalāmu 3alā man hutikat ħurmatuh, اَلسَّلامُ عَلى مَنْ هُتِكَتْ حُرْمَتُهُ،

Peace be upon the one whose blood was shed unjustly. assalāmu 3alā man ‘urīqa biđ-đulmi damuh, اَلسَّلامُ عَلى مَنْ اُريقَ بِالظُّلْمِ دَمُهُ،

Peace be upon the one who was bathed in the blood of his wounds. assalāmu 3alal mughassali bidamil jirāħ, اَلسَّلامُ عَلَى الْمُغَسَّلِ بِدَمِ الْجِراحِ،

Peace be upon the one who tasted the spears raining down over his body. assalāmu 3alal mujarra3i bika’sātir-rimāħ, اَلسَّلامُ عَلَى الْمُجَرَّعِ بِكَأْساتِ الرِّماحِ،

Peace be upon the one against whom people came together and made lawful the shedding of his blood. assalāmu 3alal muđhāmil mustabāħ, اَلسَّلامُ عَلَى الْمُضامِ الْمُسْتَباحِ،

Peace be upon the one slaughtered in public. assalāmu 3alal manħūri fil warā, اَلسَّلامُ عَلَى الْمَنْحُورِ فِي الْوَرى،

Peace be upon the one who was buried by the strangers from (nearby) villages. assalāmu 3alā man dafanahu ‘ahlul qurā, اَلسَّلامُ عَلى مَنْ دَفَنَهُ أهْلُ الْقُرى،

Peace be upon the one whose aorta was severed. assalāmu 3alal maqţū3il watīn, اَلسَّلامُ عَلَى الْمَقْطُوعِ الْوَتينِ،

Peace be upon the defender who had no helper. assalāmu 3alal muħāmī bilā mu3īn, اَلسَّلامُ عَلَى الْمُحامي بِلا مُعين،

Peace be upon the gray hair that was dyed (with blood). assalāmu 3alash-shaybil khađhīb, اَلسَّلامُ عَلَى الشَّيْبِ الْخَضيبِ،

Peace be upon the cheek that struck the dust. assalāmu 3alal khaddit-tarīb, اَلسَّلامُ عَلَى الْخَدِّ التَّريبِ،

Peace be upon the butchered body. assalāmu 3alal badanis-salīb, اَلسَّلامُ عَلَى الْبَدَنِ السَّليبِ،

Peace be upon the front teeth that were beaten with a rod. assalāmu 3alath-thaghril maqrū3i bil qađhīb, اَلسَّلامُ عَلَى الثَّغْرِ الْمَقْرُوعِ بِالْقَضيبِ،

Peace be upon the head raised (upon a lance). assalāmu 3alar-ra’sil marfū3, اَلسَّلامُ عَلَى الرَّأْسِ الْمَرْفُوعِ،

Peace be upon the unclothed corpses in the desert, bitten by wild wolves and around whom the beasts of prey prowled. assalāmu 3alal ‘ajsāmil 3āriyati fil falawāt, tanhashuhadh-dhi’ābul 3ādiyāt, wa takhtalifu ‘ilayhas-sibā3uđh-đhāriyāt, اَلسَّلامُ عَلَى الأجْسامِ الْعارِيَةِ فِي الْفَلَواتِ، تَنْهَشُهَا الذِّئابُ الْعادِياتُ، وَ تَخْتَلِفُ إلَيْهَا السِّباعُ الضّارِياتُ،

Peace be upon you, O my master, and the Angels who flutter around your dome, assalāmu 3alayka yā mawlāy wa 3alal malā’ikatil murafrafīna ħawla qubbatik, اَلسَّلامُ عَلَيْكَ يا مَوْلايَ وَ عَلَى الْمَلائِكَةِ الْمُرَفْرَفينَ حَوْلَ قُبَّتِكَ،

surround your grave, circumambulate your courtyard, and come for your visitation. al-ħāffīna biturrbatik, aţ-ţā’ifīna bi3aršatik, al-wāridīna liziyāratik, الْحافّينَ بِتُرْبَتِكَ، الطّائِفينَ بِعَرْصَتِكَ، الْوارِدينَ لِزِيارَتِكَ،

Peace be upon you! Indeed, I intended your visitation, and I am hopeful of achieving the prosperity that is with you. assalāmu 3alayka fa’innī qašadtu ‘ilayk, wa rajawtul fawza ladayk, اَلسَّلامُ عَلَيْكَ فَإنّي قَصَدْتُ إلَيْكَ، وَ رَجَوْتُ الْفَوْزَ لَدَيْكَ،

Salutations to you, assalāmu 3alayka, اَلسَّلامُ عَلَيْكَ

Salutations from he who recognizes your sanctity, is a sincere (believer) in your guardianship, seeks nearness to Allah through your love, and is aloof from your enemies, salāmal 3ārifi biħurmatik, al-mukhliši fī wilāyatik, al-mutaqqarribi ‘ilal-lāhi bimaħabbatik, al-barī’i min ‘a3dā’ik, سَلامَ الْعارِفِ بِحُرْمَتِكَ، الْمُخْلِصِ في وِلايَتِكَ، الْمُتَقَرِّبِ إلَى اللهِ بِمَحَبَّتِكَ، الْبَريءِ مِنْ أعْدائِكَ،

Salutations from the one whose heart is wounded due to the tribulations you have suffered, and whose tears flow in your remembrance, salāma man qalbuhu bimušābika maqrūħ, wa dam3uhu 3inda dhikrika masfūħ, سَلامَ مَنْ قَلْبُهُ بِمُصابِكَ مَقْرُوحٌ، وَ دَمْعُهُ عِنْدَ ذِكْرِكَ مَسْفُوحٌ،

Salutations from the one who is distressed, grief-stricken, distracted, and yielding, salāmal mafjū3il ħazīn, al-wālihil-mustakīn, سَلامَ الْمَفْجُوعِ الْحَزينِ، الْوالِهِ الْمُسْتَكينِ،

Salutations from the one, who, had he been present with you in that plain, would have shielded you from the sharpness of the swords with his body and sacrificed his last breath for you, salāma man law kāna ma3aka biţ-ţufūf, lawaqāka binafsihi ħaddas-suyūf, wa badhala ħushāshatahu dūnaka lil ħutūf, سَلامَ مَنْ لَوْ كانَ مَعَكَ بِالطُّفُوفِ، لَوَقاكَ بِنَفْسِهِ حَدَّ السُّيُوفِ، وَ بَذَلَ حُشاشَتَهُ دُونَكَ لِلْحُتُوفِ،

would have struggled beside you, helped you against the aggressors, and redeemed you with his soul, body, wealth, and children, wa jāhada bayna yadayk, wa našaraka 3alā man baghā 3alayk, wa fadāka birūħihi wa jasadihi wa mālihi wa waladih, وَ جاهَدَ بَيْنَ يَدَيْكَ، وَ نَصَرَكَ عَلى مَنْ بَغى عَلَيْكَ، وَ فَداكَ بِرُوحِهِ وَ جَسَدِهِ وَ مالِهِ وَ وَلَدِهِ،

(Salutations from the one) whose soul is a sacrifice for yours, wa rūħuhu li rūħika fidā’, وَ رُوحُهُ لِرُوحِكَ فِداءٌ،

and whose family is a shield for yours. wa ‘ahluhu li ‘ahlika wiqā’, وَ أهْلُهُ لِأهْلِكَ وِقاءٌ،

But as I have been hindered by the course of time and as (Allah’s) decree has prevented me from helping you, fala’in ‘akh-kharatnid-duhūr, wa 3āqanī 3an našrikal maqdūr فَلَئِنْ أخَّرَتْنِي الدُّهُورُ، وَ عاقَني عَنْ نَصْرِكَ الْمَقْدُورُ،

and as I could not fight those who fought you, and was not able to show hostility to those who showed hostility to you, wa lam ‘akun liman ħārabaka muħāribā, wa liman našaba lakal 3adāwata munāšibā, وَ لَمْ أكُنْ لِمَنْ حارَبَكَ مُحارِباً، وَ لِمَنْ نَصَبَ لَكَ الْعَداوَةَ مُناصِباً،

I will, therefore, lament you morning and evening, and will weep blood in place of tears, out of my anguish for you and my sorrow for all that befell you, Fala’andubannaka šabāħan wa masā’ā, wa la’abkiyanna laka badalad-dumū3i damā, ħasratan 3alayka wa ta’assufan 3alā mā dahāka wa talahhufā, فَلَأَنْدُبَنَّكَ صَباحاً وَ مَساءً وَ لَأَبْكِيَنَّ لَكَ بَدَلَ الدُّمُوعِ دَماً، حَسْرَةً عَلَيْكَ وَ تَأسُّفاً عَلى ما دَهاكَ وَ تَلَهُّفاً،

until I meet death from the pain of the catastrophe and the choking grief. ħattā ‘amūta bilaw3atil mušāb wa ghuššatil ‘ikti’yāb, حَتّى أمُوتَ بِلَوْعَةِ الْمُصابِ، وَ غُصَّةِ الإكْتِيابِ،

I bear witness that you certainly established prayer, gave alms, ‘ash-hadu ‘annaka qad ‘aqamtaš-šalāt, wa ātaytaz-zakāt, أشْهَدُ أ نَّكَ قَدْ أقَمْتَ الصَّلوةَ، وَ آتَيْتَ الزَّكوةَ،

enjoined good, forbade evil and transgression, wa ‘amarta bil ma3rūf, wa nahayta 3anil munkari wal 3udwān, وَ أمَرْتَ بِالْمَعْرُوفِ، وَ نَهَيْتَ عَنِ الْمُنْكَرِ وَ الْعُدْوانِ،

obeyed Allah, never disobeyed Him, and held fast to Him and to His rope. wa ‘aţa3tal-lāha wa mā 3ašaytah, wa tamassakta bihi wa bi ħablih, وَ أطَعْتَ اللهَ وَ ما عَصَيْتَهُ، وَ تَمَسَّكْتَ بِهِ وَ بِحَبْلِهِ

Then, you pleased Him, held Him in awe, were attentive towards Him, and were responsive to Him, fa ‘arđhaytahu wa khashaytahu wa rāqabtahu wastajabtah, فَأرْضَيْتَهُ وَ خَشيتَهُ وَ راقَبْتَهُ وَ اسْتَجَبْتَهُ،

established the customs (of the Prophet (PBUH&HF)), extinguished turmoil (in religion), wa sanantas-sunan, wa ‘aţfa’tal fitan, وَ سَنَنْتَ السُّنَنَ، وَ أطْفَأْتَ الْفِتَنَ،

invited people to rectitude, clarified the ways of righteousness, and truly strove in the way of Allah. wa da3awta ‘ilar-rashād, wa ‘awđhaħta subulas-sadād, wa jāhadta fil-lāhi ħaqqal jihād, وَ دَعَوْتَ إلَى الرَّشادِ، وَ أوْضَحْتَ سُبُلَ السَّدادِ، وَ جاهَدْتَ فِي اللهِ حَقَّ الْجِهادِ،

You were an obedient one to Allah, wa kunta lil-lāhi ţā’i3ā, وَ كُنْتَ للهِِ طائِعاً،

a follower of your grandfather, Muhammad, peace be upon him and his family, wali jaddika muħammadin šallal-lāhu 3alayhi wa ālihi tābi3ā, وَ لِجَدِّكَ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَ آلِهِ تابِعاً،

heedful of the saying of your father, wali qawli ‘abīka sāmi3ā, وَ لِقَوْلِ أبيكَ سامِعاً،

quick to execute the will of your brother, wa ‘ilā waššiyyati ‘akhīka musāri3ā, وَ إلى وَصِيَّةِ أخيكَ مُسارِعاً،

an erector of the pillars of the religion, a suppressor of tyranny, wali 3imādid-dīni rāfi3ā, wa liţ-ţughyāni qāmi3ā, وَ لِعِمادِ الدّينِ رافِعاً، وَ لِلطُّغْيانِ قامِعاً،

an advancer on the transgressors, and a sincere exhorter for the nation, wa liţ-ţughāti muqāri3ā, wa lil ‘ummati nāšiħā, وَ لِلطُّغاةِ مُقارِعاً، وَ لِلأُمَّةِ ناصِحاً،

a traveler into mortal throes, wa fī ghamarātil mawti sābiħā, وَ في غَمَراتِ الْمَوْتِ سابِحاً،

a warrior against the wretched, and a maintainer of Allah’s proofs (on earth), wa lil fussāqi mukāfiħā, wa bi-ħujajil-lāhi qā’imā, وَ لِلْفُسّاقِ مُكافِحاً، وَ بِحُجَجِ اللهِ قائِماً،

compassionate towards Islam and Muslims, wa lil ‘islāmi wal muslimīna rāħimā, وَ لِلإْسْلامِ وَ الْمُسْلِمينَ راحِماً،

a champion of truth and most patient in adversity, wa lil ħaqqi nāširā, wa 3indal balā’i šābirā, وَ لِلْحَقِّ ناصِراً، وَ عِنْدَ الْبَلاءِ صابِراً،

a protector for the religion, and a defender of its domain. wa liddīni kāli’ā, wa 3an ħawzatihi murāmiyā, وَ لِلدّينِ كالِئاً، وَ عَنْ حَوْزَتِهِ مُرامِياً،

You safeguarded the right path and supported it, taħūţul hudā wa tanšuruh, تَحُوطُ الْهُدى وَ تَنْصُرُهُ،

spread justice and promoted it, wa tabsuţul 3adla wa tanshuruh, وَ تَبْسُطُ الْعَدْلَ وَ تَنْشُرُهُ،

advocated the faith and manifested it, wa tanšurud-dīna wa tuđhiruh, وَ تَنْصُرُ الدّينَ وَ تُظْهِرُهُ،

restrained and reproached the frivolous, wa takkufful 3ābitha wa tazjuruh, وَ تَكُفُّ الْعابِثَ وَ تَزْجُرُهُ،

took back (the rights) of the lowly from the privileged, wa ta’khudhu lid-daniyyi minash-sharīf, وَ تَأْخُذُ لِلدَّنِيِّ مِنَ الشَّريفِ،

and were equitable in your arbitrations between the weak and the strong. wa tusāwī fil ħukmi baynal qawiyyi wađh-đha3īf, وَ تُساوي فِي الْحُكْمِ بَيْنَ الْقَوِيِّ وَ الضَّعيفِ،

You were the springtime of the orphans, the protection of humanity, the glory of Islam, kunta rabī3al ‘aytām, wa 3išmatal ‘anām, wa 3izzal ‘islām, كُنْتَ رَبيعَ الأيْتامِ، وَ عِصْمَةَ الأنامِ، وَ عِزَّ الإسْلامِ،

the treasure of divine laws, and a relentless ally of benevolence. wa ma3dinal ‘aħkām wa ħalīfal ‘in3ām, وَ مَعْدِنَ الأحْكامِ، وَ حَليفَ الإنْعامِ،

You pursued the path of your grandfather and your father, sālikan ţarā’iqa jaddika wa ‘abīk, سالِكاً طَرائِقَ [في طَريقَةِ] جَدِّكَ وَ أبيكَ،

resembled your brother in will, mushbihan fil wašiyyati li ‘akhīk, مُشْبِهاً فِي الْوَصِيَّةِ لِأخيكَ،

were loyal to your obligations, possessed pleasant manners, wafiyyadh-dhimam, rađhiyyash-shiyam وَفِيَّ الذِّمَمِ، رَضِيَّ الشِّيَمِ،

embodied generosity, and spent the darkness (of night) in prayer. đāhiral karam, mutahajjidan fiđ-đulam, ظاهِرَ الْكَرَمِ، مُتَهَجِّداً فِي الظُّلَمِ،

You were the straightest path, the most generous of the creation, and had the brightest record. qawīmaţ-ţarā’iq, karīmal khalā’iq, 3ađīmas-sawābiq, قَويمَ الطَّرائِقِ، كَريمَ الْخَلائِقِ، عَظيمَ السَّوابِقِ،

You were of great ancestry, noble descent, and lofty rank. sharīfan-nasab, munīfal ħasab, rafī3ar-rutab, شَريفَ النَّسَبِ، مُنيفَ الْحَسَبِ، رَفيعَ الرُّتَبِ،

You possessed plentiful merits, praiseworthy manners, and were abundant in endowments. kathīral manāqib, maħmūdađh-đharā’ib, jazīlal mawāhib, كَثيرَ الْمَناقِبِ، مَحْمُودَ الضَّرائِبِ، جَزيلَ الْمَواهِبِ،

You were forbearing, upright, always turning (to Allah), generous, knowledgeable, strong, ħalīmun rashīdun munīb, jawādun 3alīmun shadīd, حَليمٌ رَشيدٌ مُنيبٌ، جَوادٌ عَليمٌ شَديدٌ،

a martyred Imam, grieved, repentant with earnest prayers (to Allah), dearly loved, and awesome. ‘imāmun shahīd, ‘awwāhun munīb, ħabībun mahīb, إمامٌ شَهيدٌ، أوّاهٌ مُنيبٌ، حَبيبٌ مَهيبٌ،

You were to the Messenger, peace be upon him and his family, a son, kunta lir-rasūli šallal-lāhu 3alayhi wa ālihi waladā, كُنْتَ لِلرَّسُولِ صَلَّى اللهُ عَلَيْهِ وَ آلِهِ وَلَداً،

for the Quran, an authority [a savior], wa lil qur’āni sanadā [munqidhā], وَ لِلْقُرْءانِ سَنَداً [مُنْقِذاً]

and for the nation, a support. wa lil ‘ummati 3ađhudā, وَ لِلأُمَّةِ عَضُداً،

You were diligent in obedience, wa fiţ-ţā3ati mujtahidā, وَ فِي الطّاعَةِ مُجْتَهِداً،

a protector of the covenant and oath, ħāfiđan lil 3ahdi wal mīthāq, حافِظاً لِلْعَهْدِ وَ الْميثاقِ،

keeping away from the paths of the debauched, nākiban 3an subulil fussāq, ناكِباً عَنْ سُبُلِ الْفُسّاقِ،

sparing no effort (in fulfilling the duties), [wa] bādhilan lil majhūd, [وَ] باذِلاً لِلْمَجْهُودِ،

performing prolonged bowing and prostrations, ţawīlar-rukū3i was-sujūd, طَويلَ الرُّكُوعِ وَ السُّجُودِ،

abstaining from the world, like one who is departing from it, zāhidan fid-dunya zuhdar-rāħili 3anhā, زاهِداً فِي الدُّنْيا زُهْدَ الرّاحِلِ عَنْها،

looking upon it (the world) through the eyes of one estranged (from it). nāđiran ‘ilayhā bi3aynil-mustawħishīna minhā, ناظِراً إلَيْها بِعَيْنِ الْمُسْتَوْحِشينَ مِنْها،

Your desires from it (the world) were abstentious, āmāluka 3anhā makfūfah, آمالُكَ عَنْها مَكْفُوفَةٌ،

your efforts were far-removed from its embellishments, wa himmatuka 3an zīnatihā mašrūfah, وَ هِمَّتُكَ عَنْ زينَتِها مَصْرُوفَةٌ،

your glances removed from its joys, wa ‘alħāđuka 3an bahjatihā maţrūfah, وَ ألْحاظُكَ عَنْ بَهْجَتِها مَطْرُوفَةٌ،

and your desire for the hereafter was well-known, wa raghbatuka fil ākhirati ma3rūfah, وَ رَغْبَتُكَ فِي الآخِرَةِ مَعْرُوفَةٌ،

even when tyranny became wide-spread, ħattā ‘idhal jowru madda bā3ah, حَتّى إذَا الْجَوْرُ مَدَّ باعَهُ،

injustice removed its veil, wa ‘asfarađ-đulmu qinā3ah, وَ أسْفَرَ الظُّلْمُ قِناعَهُ،

wickedness called upon its followers, wa da3al ghayyu ‘atbā3ah, وَ دَعَا الْغَيُّ أتْباعَهُ،

and you were residing in the sanctuary of your grandfather, wa ‘anta fī ħarami jaddika qāţin, وَ أنْتَ في حَرَمِ جَدِّكَ قاطِنٌ،

detached from the oppressors, wa liđ-đālimīna mubāyin, وَ لِلظّالِمينَ مُبايِنٌ،

sitting in the house and the prayer niche, jalīsul bayti wal miħrāb, جَليسُ الْبَيْتِ وَ الْمِحْرابِ،

unattached to (worldly) pleasures and carnal desires, mu3tazilun 3anil-ladh-dhāti wash-shahawāt, مُعْتَزِلٌ عَنِ اللَّذّاتِ وَ الشَّهَواتِ،

and renouncing evil in your heart and on your tongue to the extent of your strength and ability. tunkirul munkara biqalbika wa lisānik, 3alā ħasabi ţāqatika wa ‘imkānik, تُنْكِرُ الْمُنْكَرَ بِقَلْبِكَ وَ لِسانِكَ، عَلى حَسَبِ طاقَتِكَ وَ إمْكانِكَ،

Then the knowledge demanded you for disavowal (of falsehood), thummaqtađhākal 3ilmu lil ‘inkār, ثُمَّ اقْتَضاكَ الْعِلْمُ لِلإْنْكارِ،

and made it incumbent on you to struggle against the deviant. wa lazimika ‘an tujāhidal fujjār, وَ لَزِمَكَ [ألْزَمَكَ] أنْ تُجاهِدَ الْفُجّارَ،

Therefore, you set out in company of your children, kinsfolk, followers, and supporters, fasirta fī ‘awlādika wa ‘ahālīk, wa shī3atika wa mawālīk, فَسِرْتَ في أوْلادِكَ وَ أهاليكَ، وَ شيعَتِكَ وَ مَواليكَ

disclosed the truth and clear proofs, wa šada3ta bil ħaqqi wal bayyinah, وَ صَدَعْتَ بِالْحَقِّ وَ الْبَيِّنَةِ،

summoned people towards Allah with wisdom and fine exhortation, wa da3awta ‘ilal-lāhi bil ħikmakti wal maw3iđatil ħasanah, وَ دَعَوْتَ إلَى اللهِ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ،

ordered the establishment of the limits of divine law, and the obedience to the One Who should be worshipped, wa ‘amarta bi’iqāmatil ħudūd, waţ-ţā3ati lil ma3būd, وَ أمَرْتَ بِإقامَةِ الْحُدُودِ، وَ الطّاعَةِ لِلْمَعْبُودِ،

and forbade (people) from wickedness and oppression. wa nahayta 3anil khabā’ithi waţ-ţughyān وَ نَهَيْتَ عَنِ الْخَبائِثِ وَ الطُّغْيانِ،

But, they confronted you with injustice and aggression. wa wājahūka biđ-đulmi wal 3udwān, وَ واجَهُوكَ بِالظُّلْمِ وَ الْعُدْوانِ،

Therefore, you resisted them after advising them and stressing over (divine) proofs against them. fa jāhadtahum ba3dal ‘ī3āzi lahum [al-ī3ādi ‘ilayhim] wa ta’kīdil ħujjati 3alayhim, فَجاهَدْتَهُمْ بَعْدَ الإيعازِ لَهُمْ [الإيعادِ إلَيْهِمْ] وَ تَأْكيدِ الْحُجَّةِ عَلَيْهِمْ،

However, they violated your (divine) rights and oath. fanakathū dhimāmaka wa bay3atak, فَنَكَثُوا ذِمامَكَ وَ بَيْعَتَكَ،

angered your Lord and your grandfather, wa ‘askhaţu rabbaka wa jaddak, وَ أسْخَطُوا رَبَّكَ وَ جَدَّكَ،

and initiated battle against you. wa bada’ūka bil ħarb, وَ بَدَؤُوكَ بِالْحَرْبِ،

Hence, you stood firm to spear and strike, fa thabatta liţ-ţa3ni wađh-đharb, فَثَبَتَّ لِلطَّعْنِ وَ الضَّرْبِ،

pulverized the soldiers of the transgressors, and stormed (courageously) into the dust of the battle, wa ţaħanta junūdal fujjār, waqtaħamta qasţalal ghubār, وَ طَحَنْتَ جُنُودَ الْفُجّارِ، وَ اقْتَحَمْتَ قَسْطَلَ الْغُبارِ،

fighting with Thulfaqar as if you were Ali, the chosen one. mujālidan bidhil faqār, ka’annaka 3aliyunil mukhtār, مُجالِداً بِذِى الْفَقارِ، كَأنَّكَ عَلِيٌّ الْمُخْتارُ،

So when they saw you firm, fearless, and courageous, fallammā ra’awka thābital jāsh, ghayra khā’ifin wa lā khāsh, فَلَمّا رَأوْكَ ثابِتَ الْجاشِ، غَيْرَ خائِفٍ وَ لا خاشٍ،

they set up their most malicious deceptions against you, and fought you with their deceit and viciousness. našabū laka ghawā’ila makrihim, wa qātaluka bikaydihim wa sharrihim, نَصَبُوا لَكَ غَوائِلَ مَكْرِهِمْ، وَ قاتَلُوكَ بِكَيْدِهِمْ وَ شَرِّهِمْ،

The accursed one (Umar Ibn Sa’d) commanded his soldiers, and thus, they prevented you from reaching or receiving water. wa ‘amaral-la3īnu junūdahu, famana3ūkal mā’a wa wurūdah, وَ أمَرَ اللَّعينُ جُنُودَهُ، فَمَنَعُوكَ الْماءَ وَ وُرُودَهُ،

They rushed to engage you in combat, descended swiftly upon you, wa nājazūkal qitāl wa 3ājalūkan-nizāl, وَ ناجَزُوكَ الْقِتالَ، وَ عاجَلُوكَ النِّزالَ،

showering you with arrows and stones, wa rashaqūka bis-sihāmi wan-nibāl, وَ رَشَقُوكَ بِالسِّهامِ وَ النِّبالِ،

and moving towards you with uprooting hands. wa basaţū ‘ilayka ‘akuffal išţilām, وَ بَسَطُوا إلَيْكَ أكُفَّ الإصْطِلامِ،

Neither they respected your rights, nor were they mindful of retribution for slaying you and your companions, and plundering your belongings. wa lam yar3aw laka dhimāmā, wa lā rāqabū fīka ‘athāmā, fī qatlihim ‘awliyā’ak, wa nahbihim riħālak, وَ لَمْ يَرْعَوْا لَكَ ذِماماً، وَ لا راقَبُوا فيكَ أثاماً، في قَتْلِهِمْ أوْلِياءَكَ، وَ نَهْبِهِمْ رِحالَكَ،

You were in the front line of the storm (of battle), enduring afflictions. wa ‘anta muqqaddamun fil habawāt, wa muħtamilun lil adhiyyāt, وَ أنْتَ مُقَدَّمٌ فِي الْهَبَواتِ، وَ مُحْتَمِلٌ لِلأذِيّاتِ،

Indeed, the angels of the heavens were astonished by your patience. qad 3ajibat min šabrika malā’ikatus-samawāt, قَدْ عَجِبَتْ مِنْ صَبْرِكَ مَلائِكَةُ السَّماواتِ،

The enemy then surrounded you from all sides, fa ‘aħdaqū bika min kullil jihāt, فَأحْدَقُوا بِكَ مِنْ كُلِّ الْجِهاتِ،

weakened you by inflicting wounds, wa ‘ath-khanūka bil jirāħ, وَ أثْخَنُوكَ بِالْجِراحِ،

prevented you from taking any repose, wa ħālū baynaka wa baynar-rawāħ, وَ حالُوا بَيْنَكَ وَ بَيْنَ الرَّواحِ،

and you had no helper remaining. wa lam yabqa laka nāšir, وَ لَمْ يَبْقَ لَكَ ناصِرٌ،

You were bereaved yet patient, wa ‘anta muħtasibun šābir, وَ أنْتَ مُحْتَسِبٌ صابِرٌ،

defending your women and children, tadhubbu 3an niswatika wa ‘awlādik, تَذُبُّ عَنْ نِسْوَتِكَ وَ أوْلادِكَ،

until they caused you to fall from your horse. ħattā nakasūka 3an jawādik, حَتّى نَكَسُوكَ عَنْ جَوادِكَ،

You fell to the ground, wounded, fa hawayta ‘ilal ‘arđhi jarīħā, فَهَوَيْتَ إلَى الأرْضِ جَريحاً،

horses trampled you with their hooves, taţa’ukal khuyūlu biħawāfirihā, تَطَؤُكَ الْخُيُولُ بِحَوافِرِها،

tyrants raised their swords against you, wa ta3lūkaţ-ţughātu bibawātirihā, وَ تَعْلُوكَ الطُّغاةُ بِبَواتِرِها،

the sweat of death appeared on your forehead, qad rashaħa lil mawti jabīnuk, قَدْ رَشَحَ لِلْمَوْتِ جَبينُكَ،

and you continually clenched and unclenched your hands, wakhtalafat bil inqibāđhi wal inbisāţi shimāluka wa yamīnuk, وَ اخْتَلَفَتْ بِالاِنْقِباضِ وَ الإنْبِساطِ شِمالُكَ وَ يَمينُكَ،

secretly gazing upon your caravan and tents, tudīru ţarfan khafiyyan ‘ilā raħlika wa baytik, تُديرُ طَرْفاً خَفِيّاً إلى رَحْلِكَ وَ بَيْتِكَ،

while trapped by yourself away from your children and family. wa qad shughilta binafsika 3an wuldika wa ‘ahālīk, وَ قَدْ شُغِلْتَ بِنَفْسِكَ عَنْ وُلْدِكَ وَ أهاليكَ،

(At that time,) your horse distractedly galloped towards your camp, neighing and crying. wa ‘asra3a farasuka shāridan, ‘ilā khiyāmika qāšidan, muħamħiman bākiyā, وَ أسْرَعَ فَرَسُكَ شارِداً، إلى خِيامِكَ قاصِداً، مُحَمْحِماً باكِياً،

When the women saw your horse distraught, falammā ra’aynan-nisā’u jawādaka makhziyyā, فَلَمّا رَأيْنَ النِّساءُ جَوادَكَ مَخْزِيّاً،

and observed your saddle contorted, wa nađarna sarjaka 3alayhi malwiyyā, وَ نَظَرْنَ سَرْجَكَ عَلَيْهِ مَلْوِيّاً،

they came from the tents, barazna minal khudūr, بَرَزْنَ مِنَ الْخُدُورِ،

disheveling their hair, nāshirātish-shu3ūr, ناشِراتِ الشُّعُورِ،

striking their now unveiled cheeks, 3alal khudūdi lāţimātil wujūhi sāfirāt, عَلَى الْخُدُودِ لاطِماتِ الْوُجُوهِ سافِراتٍ،

calling you by lamenting and wailing, wa bil 3awīli dā3iyāt, وَ بِالْعَويلِ داعِياتٍ،

being humiliated after being honored, wa ba3dal 3izzi mudhallalāt, وَ بَعْدَ الْعِزِّ مُذَلَّلاتِ،

hastening to where you lay wounded. wa ‘ilā mašra3ika mubādirāt, وَ إلى مَصْرَعِكَ مُبادِراتٍ،

At that time Shimr (L) was sitting on your chest, wash-shimru jālisun 3alā šadrik, وَ الشِّمْرُ جالِسٌ عَلى صَدْرِكَ،

quenching his sword with (the blood of) your throat, mūlighon sayfahu 3alā naħrik, وَ مُولِغٌ سَيْفَهُ عَلى نَحْرِكَ،

grabbing your beard with his hand, qābiđhun 3alā shaybatika biyadih, قابِضٌ عَلى شَيْبَتِكَ بِيَدِهِ،

as he slew you with his sword. dhābiħun laka bimuhannadih, ذابِحٌ لَكَ بِمُهَنَّدِهِ،

Your faculties faded, qad sakanat ħawāsuka, قَدْ سَكَنَتْ حَواسُّكَ،

your breath became shallow and ceased, wa khafiyat ‘anfāsuka, وَ خَفِيَتْ أنْفاسُكَ،

and your head was raised onto a spear. wa rufi3a 3alal qanāti ra’suka, وَ رُفِعَ عَلَى الْقَناةِ رَأْسُكَ،

Your family were captured like slaves, wa subiya ‘ahluka kal 3abīd, وَ سُبِيَ أهْلُكَ كَالْعَبيدِ،

bound with iron chains atop camels, wa šuffidū fil ħadīdi fawqa ‘aqtābil maţiyyāt, وَ صُفِّدُوا فِي الْحَديدِ فَوْقَ أقْتابِ الْمَطِيّاتِ،

with midday heat scorching their faces. talfaħu wujūhahum ħarrul hājirāt, تَلْفَحُ وُجُوهَهُمْ حَرُّ الْهاجِراتِ،

They were driven across deserts and wastelands, yusāqūna fil barārī wal falawāt, يُساقُونَ فِي الْبَراري وَ الْفَلَواتِ،

with their hands chained to their necks, ‘aydīhim maghlūlatun ‘ilal ‘a3nāq, أيْديهِمْ مَغلُولَةٌ إلَى الأعْناقِ،

and were paraded around the markets. yuţāfu bihim fil ‘aswāq, يُطافُ بِهِمْ فِي الأسْواقِ،

Woe be unto the wicked transgressors! fal waylu lil 3ušātil fussāq, فَالْوَيْلُ لِلْعُصاةِ الْفُسّاقِ،

Certainly, by killing you, they have killed Islam, laqad qatalū biqatlikal islām, لَقَدْ قَتَلُوا بِقَتْلِكَ الإسْلامَ،

disrupted (the truth of) prayer and fasting, wa 3aţţaluš-šalāta waš-šiyām, وَ عَطَّلُوا الصَّلوةَ وَ الصِّيامَ،

revoked the (prophetic) customs and the (divine) laws, wa naqađhus-sunana wal ‘aħkām, وَ نَقَضُوا السُّنَنَ وَ الأحْكامَ،

destroyed the pillars of faith, wa hadamū qawā3idal ‘īmān, وَ هَدَمُوا قَواعِدَ الإيمانِ،

distorted the verses of the Quran, wa ħarrafū āyātil qur’ān, وَ حَرَّفُوا آياتِ الْقُرْآنِ،

and brutally rushed into tyranny and aggression. wa hamlajū fil baghyi wal 3udwān, وَ هَمْلَجُوا فِي الْبَغْيِ وَ الْعُدْوانِ،

Certainly, (by this event,) the Messenger of Allah (PBUH&HF) was wronged, left alone, and denied vengeance, laqad ‘ašbaħa rasūlul-lāhi šallal-lāhu 3alayhi wa ālihi mawtūrā, لَقَدْ أصْبَحَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَ آلِهِ مَوْتُوراً،

the Book of Allah, the mighty and the majestic, was again abandoned, wa 3āda kitābul-lāhi 3azza wa jalla mahjūrā, وَ عادَ كِتابُ اللهِ عَزَّوَجَلَّ مَهْجُوراً،

truth was betrayed when you were forcibly overcome, wa ghūdiral ħaqqu ‘idh quhirta maqhūrā, وَ غُودِرَ الْحَقُّ إذْ قُهِرْتَ مَقْهُوراً،

And with your loss, call for Allah’s glorification and His Unity, wa fuqida bi faqdikat-takbīru wat-tahlīl, وَ فُقِدَ بِفَقْدِكَ التَّكْبيرُ وَ التَّهْليلُ،

His prohibitions, sanctions, revelation, and interpretation were lost. wat-taħrīmu wat-taħlīl, wat-tanzīlu wat-ta’wīl, وَالتَّحْريمُ وَ التَّحْليلُ، وَ التَّنْزيلُ وَ التَّأْويلُ،

After you, alteration, distortion, infidelity, abandonment (of the Islamic laws), vagary, misguidance, turmoil and falsehood became prevalent. wa đahara ba3dakat-taghyīru wat-tabdīl, wal ‘ilħādu wat-ta3ţīl, wal ‘ahwā’u wal ‘ađhālīl, wal fitanu wal ‘abāţīl, وَ ظَهَرَ بَعْدَكَ التَّغْييرُ وَ التَّبْديلُ، وَ الإلْحادُ وَ التَّعْطيلُ، وَ الأهْواءُ وَ الأضاليلُ، وَ الْفِتَنُ وَ الأباطيلُ،

The announcer of your martyrdom came near the grave of your grandfather, the Messenger (PBUH&HF), faqāma nā3īka 3inda qabri jaddikar-rasūli, šallal-lāhu 3layhi wa ālih, فَقامَ ناعيكَ عِنْدَ قَبْرِ جَدِّكَ الرَّسُولِ صَلَّى اللهُ عَلَيْهِ وَ آلِهِ،

gave the news to him with tears flowing, saying: fana3āka ‘ilayhi biddam3il haţūli, qā’ilan: فَنَعاكَ إلَيْهِ بِالدَّمْعِ الْهَطُولِ، قائِلا:

0 the Messenger of Allah! Your brave grandson was slain, ya rasūlal-lāh, qutila sibţuka wa fatāk, يا رَسُولَ اللهِ، قُتِلَ سِبْطُكَ وَ فَتاكَ،

and abuse of your family and supporters were deemed lawful. was-tubīħa ‘ahluka wa ħimāk, وَ اسْتُبيحَ أهْلُكَ وَ حِماكَ،

After you, your progeny were captured, wa subiyat ba3daka dharārīk, وَ سُبِيَتْ بَعْدَكَ ذَراريكَ،

and adversity befell your family and your offspring. wa waqa3al maħdhūru bi3itratika wa dhawīk, وَ وَقَعَ الْمَحْذُورُ بِعِتْرَتِكَ وَ ذَويكَ،

Indeed, the Messenger (PBUH&HF) became distressed and his depressed heart wept, fanza3ajar-rasūl, wa bakā qalbuhul mahūl, فَانْزَعَجَ الرَّسُولُ، وَ بَكى قَلْبُهُ الْمَهُولُ،

The Angels and the prophets offered their condolences to him for your martyrdom, wa 3azzāhu bikal malā’ikatu wal ‘anbiyā’, وَ عَزّاهُ بِكَ الْمَلائِكَةُ وَ الأنْبِياءُ،

Your mother, al-Zahra, became distressed and bereft of you, wa fuji3at bika ummukaz-zahrā’, وَ فُجِعَتْ بِكَ اُمُّكَ الزَّهْراءُ،

Legions of favored Angels came in waves to offer their condolences to your father, the Leader of the Faithful, wakhtalafat junūdul malā’ikatil muqarrabīn, tu3azzī ‘abāka ‘amīral mu’minīn, وَ اخْتَلَفَتْ جُنُودُ الْمَلائِكَةِ الْمُقَرَّبينَ، تُعَزّي أباكَ أميرَالْمُؤْمِنينَ،

Mourning commemorations were held for you in the utmost exalted place Heaven, wa ‘uqīmat lakal ma’ātimu fī ‘a3lā 3illiyyīn, وَ اُقيمَتْ لَكَ الْمَآتِمُ في أعْلا عِلِّيّينَ،

and the dark-eyed Maidens (of Paradise) hit their own heads and faces in grief, wa laţamat 3alaykal ħūrul 3īn, وَ لَطَمَتْ عَلَيْكَ الْحُورُ الْعينُ،

The skies and their inhabitants wept, wa bakatis-samā’u wa sukkānuhā, وَ بَكَتِ السَّماءُ وَ سُكّانُها،

as did Paradise and its keepers, wal jinānu wa khuzzānuhā, وَ الْجِنانُ وَ خُزّانُها،

the mountains and their surroundings, wal hiđhābu wa ‘aqţāruhā, وَ الْهِضابُ وَ أقْطارُها،

the oceans and their fishes, wal biħāru wa ħītānuhā, وَ الْبِحارُ وَ حيتانُها،

the heavens and their servants, wal jinānu wa wildānuhā, وَ الْجِنانُ وَ وِلْدانُها،

the House (Ka’ba), and the Station (of Abraham), wal baytu wal maqām, وَ الْبَيْتُ وَ الْمَقامُ،

the Sacred Monument, wal mash3arul ħarām, وَ الْمَشْعَرُ الْحَرامُ،

and Mecca and its sanctuary. wal ħillu wal iħrām, وَ الْحِلُّ وَ الإحْرامُ،

O Allah! By the sanctity of this exalted place (the tomb of Imam al-Husain (PBUH)), allāhumma fabiħurmati hadhal makānil munīf, اَللّهُمَّ فَبِحُرْمَةِ هذَا الْمَكانِ الْمُنيفِ،

bestow blessings upon Muhammad and the family of Muhammad, šalli 3alā muħammadin wa āli muħammad, صَلِّ عَلى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ،

assemble me in their company, waħshurnī fī zumratihim, وَاحْشُرْني في زُمْرَتِهِمْ،

and admit me to Paradise by their intercession. wa ‘adkhilnil jannata bi shafā3atihim, وَ أدْخِلْنِي الْجَنَّةَ بِشَفاعَتِهِمْ،

My Allah! I implore You, O He who is the quickest of the reckoners! allāhumma ‘innī ‘atawassalu ‘ilayka yā ‘asra3al ħāsibīn, اَللّهُمَّ إنّي أتَوَسَّلُ إلَيْكَ يا أسْرَعَ الْحاسِبينَ،

O the most generous of the generous and the wisest of judges! wa yā ‘akramal ‘akramīn, wa yā ‘aħkamal ħākimīn, وَ ياأكْرَمَ الأكْرَمينَ، وَ ياأحْكَمَ الْحاكِمينَ،

By Muhammad, the seal of the prophets, Your Messenger to all the worlds, bi muħammadin khātamin-nabiyyīn, rasūlika ‘ilal 3ālamīna ‘ajma3īn, بِمُحَمَّدٍ خاتَمِ النَّبِيّينَ، رَسُولِكَ إلَى الْعالَمينَ أجْمَعينَ،

By his brother and cousin, the uprooter of hidden polytheism, the distinguished and learned, Ali, the Prince of the Faithful, wa bi ‘akhīhi wabni 3ammihil ‘anza3il baţīn, al-3ālimil makīn, 3aliyyin ‘amīril mu’minīn, وَ بِأخيهِ وَ ابْنِ عَمِّهِ الأنْزَعِ الْبَطينِ، الْعالِمِ الْمَكينِ، عَلِيٍّ أميرِ الْمُؤْمِنينَ،

By Fatima, the chief of women of the worlds, wa bi fāţimata sayyidati nisā’il 3ālamīn, وَ بِفاطِمَةَ سَيِّدَةِ نِساءِ الْعالَمينَ،

By al-Hasan, the purified one and the protection of the pious, wa bil ħasaniz-zakiyyi 3išmatil muttaqīn, وَ بِالْحَسَنِ الزَّكِيِّ عِصْمَةِ الْمُتَّقينَ،

By Abi Abdillah, al-Husain, the most honored martyr, wa bi ‘abī 3abdil-lāhil ħusayni ‘akramil mustash-hadīn, وَ بِأبي عَبْدِاللهِ الْحُسَيْنِ أكْرَمِ الْمُسْتَشْهَدينَ،

By his slain children and oppressed family, wa bi-‘awlādihil maqtūlīn wa bi 3itratihil mađlūmīn, وَ بِأوْلادِهِ الْمَقْتُولينَ، وَ بِعِتْرَتِهِ الْمَظْلُومينَ،

By Ali Ibn al-Husain, the ornament of the worshippers, wa bi 3aliyyibnil ħusayni zaynil 3ābidīn, وَ بِعَلِيِّ بْنِ الْحُسَيْنِ زَيْنِ الْعابِدينَ،

By Muhammad Ibn Ali, the direction of those who turn to Allah, wa bi muħammadibni 3aliyy qiblatil ‘awwābīn, وَ بِمُحَمَّدِ بْنِ عَلِيٍّ قِبْلَةِ الأوّابينَ،

By Ja’far Ibn Muhammad, the most truthful, wa ja3faribni muħammadin ‘ašdaqiš-šādiqīn, وَ جَعْفَرِ بْنِ مُحَمَّدٍ أصْدَقِ الصّادِقينَ،

By Musa Ibn Ja’far, the discloser of the proofs, wa mūsabni ja3farin muđhiril barāhīn, وَ مُوسَى بْنِ جَعْفَرٍ مُظْهِرِ الْبَراهينَ،

By Ali Ibn Musa, the helper of the religion, wa 3aliyyibn mūsā nāširid-dīn, وَ عَلِيِّ بْنِ مُوسى ناصِرِ الدّينِ،

By Muhammad Ibn Ali, the exemplar of those who accepted guidance, wa muħammadibn 3aliyyin qudwatil muhtadīn, وَ مُحَمَّدِ بْنِ عَلِيٍّ قُدْوَةِ الْمُهْتَدينَ،

By Ali Ibn Muhammad, the most ascetic, wa 3aliyyibn muħammadin ‘azhadiz-zāhidīn, وَ عَلِيِّ بْنِ مُحَمَّدٍ أزْهَدِ الزّاهِدينَ،

By Hasan Ibn Ali, the inheritor of the appointed ones, wal ħasanibn 3aliyyin wārithil mustakhlafīn, وَ الْحَسَنِ بْنِ عَلِيٍّ وارِثِ الْمُسْتَخْلَفينَ،

By the Proof upon all creation (al-Mahdi), wal ħujjati 3alal khalqi ‘ajma3īn, وَالْحُجَّةِ عَلَى الْخَلْقِ أجْمَعينَ،

Bless Muhammad and the family of Muhammad, ‘an tušalliya 3alā muħammadin wa āli muħammad, أنْ تُصَلِّيَ عَلى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ،

the most truthful and devoted ones (who are) the family of Taha and Yasin, aš-šādiqīnal ‘abarrīn, āli ţāhā wa yāsīn, الصّادِقينَ الأبَرّينَ، آلِ طه وَ يس،

and place me on the Day of Judgment among those who are safe, confident, wa ‘an taj3alani fil qiyāmati minal āminīnal muţma’innīn, وَ أنْ تَجْعَلَني فِي الْقِيامَةِ مِنَ الآمِنينَ الْمُطْمَئِنّينَ،

triumphant, happy, and felicitous. al-fā’izīnal fariħīnal mustabshirīn, الْفائِزينَ الْفَرِحينَ الْمُسْتَبْشِرينَ،

O Allah! Destine me to be amongst the submitters, allāhummaktubnī fil muslimīn, اَللّهُمَّ اكْتُبْني فِي الْمُسْلِمينَ،

Join me with the righteous, wa ‘al-ħiqnī biš-šālihīn, وَ ألْحِقْني بِالصّالِحينَ،

Ordain for me (offspring with) truthful tongue among the last generation, waj3al lī lisāna šidqin fil ākhirīn, وَاجْعَلْ لي لِسانَ صِدْقٍ فِي الآخِرينَ،

Make me victorious over the transgressors, wanšurnī 3alal bāghīn, وَانْصُرْني عَلَى الْباغينَ،

Suffice me the deception of the envious, wakfinī kaydal ħāsidīn, وَاكْفِني كَيْدَ الْحاسِدينَ،

Turn away from me the evil plans of the schemers, wašrif 3annī makral mākirīn, وَاصْرِفْ عَنّي مَكْرَ الْماكِرينَ،

Hold back from me the hands of the oppressors, waqbiđh 3annī ‘aydiyađ-đālimīn, وَاقْبِضْ عَنّي أيْدِيَ الظّالِمينَ،

Gather me with the blessed masters in the utmost exalted place of Heaven, wajma3 baynī wa baynas-sādatil mayāmīni fī ‘a3lā 3illiyyīn, وَاجْمَعْ بَيْني وَ بَيْنَ السّادَةِ الْمَيامينِ في أعْلا عِلِّيّينَ،

along with whom You have bestowed favor, from among the prophets, the truthful, the martyrs, and the righteous, ma3al-ladhīna ‘an3amta 3alayhim minal nabiyyīna waš-šiddīqīna wash-shuhadā’i waš-šāliħīn, مَعَ الَّذينَ أنْعَمْتَ عَلَيْهِمْ مِنَ النَّبِيّينَ وَ الصِّدّيقينَ وَ الشُّهَداءِ وَ الصّالِحينَ،

By Your mercy, O the most merciful of the merciful. biraħmatika yā ‘arħamar-rāħimīn, بِرَحْمَتِكَ يا أرْحَمَ الرّاحِمينَ،

O Allah! I implore You by Your infallible Prophet, allāhumma ‘innī ‘uqsimu 3alayka binabiyyikal ma3šūm, اَللّهُمَّ إنّي اُقْسِمُ عَلَيْكَ بِنَبِيِّكَ الْمَعْصُومِ،

by Your definite judgment, and Your concealed preventive wisdom, wa biħukmikal maħtūm, wa nuhyakal maktūm, وَ بِحُكْمِكَ الْمَحْتُومِ، وَ نُهْيَكَ [نَهْيِكَ] الْمَكْتُومِ،

by this grave which is the place of congregation and in which lies the infallible Imam, the slaughtered, and the oppressed, wa bihādhal qabril malmūm, al-muwassadi fī kanafihil ‘imāmul ma3šūm, al-maqtūlul mađlūm, وَ بِهذَا الْقَبْرِ الْمَلْمُومِ، الْمُوَسَّدِ في كَنَفِهِ الإمامُ الْمَعْصُومُ، الْمَقْتُولُ الْمَظْلُومُ،

that You dispel from me all that grieves me, ‘an takshifa mā bī minal ghumūm, أنْ تَكْشِفَ ما بي مِنَ الْغُمُومِ،

divert from me the harm of the decisive foreordained plan, wa tašrifa 3annī sharral qadaril maħtūm, وَ تَصْرِفَ عَنّي شَرَّ الْقَدَرِ الْمَحْتُومِ،

and give me refuge from the Hellfire with scorching winds. wa tujīrani minan-nāri dhātis-samūm, وَ تُجيرَني مِنَ النّارِ ذاتِ السَّمُومِ،

My Allah! Honor me with Your bounties, allāhumma jallilnī bini3matik, اَللّهُمَّ جَلِّلْني بِنِعْمَتِكَ،

Make me content with Your apportionment, wa rađhđhinnī bi-qasmik, وَ رَضِّني بِقَسْمِكَ،

Encompass me with Your munificence and generosity, wa taghammadnī bijūdika wa karamik, وَ تَغَمَّدْني بِجُودِكَ وَ كَرَمِكَ،

And keep me far off from Your requital scheme and Your wrath. wa bā3idnī min makrika wa niqmatik, وَ باعِدْني مِنْ مَكْرِكَ وَ نِقْمَتِكَ،

O Allah! Protect me from errors, allāhumma3-šimnī minaz-zalal, اَللّهُمَّ اعْصِمْني مِنَ الزَّلَلِ،

Make me firm in speech and action, wa saddidnī fil qawli wal 3amal, وَ سدِّدْني فِي الْقَوْلِ وَ الْعَمَلِ،

Extend for me the period (of life), wafsaħ lī fī muddatil ‘ajal, وَافْسَحْ لي في مُدَّةِ الأجَلِ،

Relieve me from pain and ailments, wa3finī minal ‘awjā3i wal 3ilal, وَ اعْفِني مِنَ الأوْجاعِ وَ الْعِلَلِ،

Make me achieve, through my masters and Your grace, the best of wishes. wa ballighnī bimawāliyya wa bifađhlika ‘afđhalal ‘amal, وَ بَلِّغْني بِمَوالِيَّ وَ بِفَضْلِكَ أفْضَلَ الأَمَلِ،

O Allah! Bless Muhammad and the family of Muhammad and accept my repentance and my return, allāhumma šalli 3alā muħammadin wa āli muħammad waqbal tawbati, اَللّهُمَّ صَلِّ عَلى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اقْبَلْ تَوْبَتي،

Have mercy upon my weeping, warħam 3abratī, وَارْحَمْ عَبْرَتي،

Lessen my lapses, wa ‘aqilnī 3athratī, وَ أقِلْني عَثْرَتي،

Relieve my distress, wa naffis kurbatī, وَ نَفِّسْ كُرْبَتي،

Forgive me my mistake, waghfir lī khaţī’ati, وَاغْفِرْ لي خَطيئَتي،

And improve my (righteousness) through my children. wa ‘ašliħ lī fī dhurriyyatī, وَ أصْلِحْ لي في ذُرِّيَّتي،

My Allah! Do not leave for me, in this exalted and honored place of martyrdom, any sin but that You forgive, allāhumma lā tada3 lī fī hādhal mash-hadil mu3ađđami wal maħallil mukkarrami dhanban ‘illā ghafartah, اَللّهُمَّ لا تَدَعْ لي في هذَا الْمَشْهَدِ الْمُعَظَّمِ وَ الْمَحَلِّ الْمُكَرَّمِ ذَنْباً إلاّ غَفَرْتَهُ،

Nor any defect but that You conceal, wa lā 3ayban ‘illā satartah, وَ لا عَيْباً إلاّ سَتَرْتَهُ،

Nor any grief but that You remove, wa lā ghamman ‘illā kashaftah, وَ لا غَمّاً إلاّ كَشَفْتَهُ،

Nor any sustenance but that You extend, wa lā rizqan ‘illā basaţtah, وَ لا رِزْقاً إلاّ بَسَطْتَهُ،

Nor any (spiritual) status but that You cause to prosper, wa lā jāhan ‘illā 3amartah, وَ لا جاهاً إلاّ عَمَرْتَهُ،

Nor any corruption but that which You correct, wa lā fasādan ‘illā ‘ašlaħtah, وَ لا فَساداً إلاّ أصْلَحْتَهُ،

Nor any wish but that You fulfill, wa lā ‘amalan ‘illā ballaghtah, وَ لا أمَلاً إلاّ بَلَّغْتَهُ،

Nor any supplication but that You answer, wa lā du3ā’an ‘illā ‘ajabtah, وَ لا دُعاءً إلاّ أجَبْتَهُ،

Nor any pressure but that You relieve, wa lā mađhīqan ‘illā farrajtah, وَ لا مَضيقاً إلاّ فَرَّجْتَهُ،

Nor any dispersed (believers) but that You reunify, wa lā shamlan ‘illā jama3tah, وَ لا شَمْلاً إلاّ جَمَعْتَهُ،

Nor any matter but that You complete, wa lā ‘amran ‘illā ‘atmamtah, وَ لا أمْراً إلاّ أتْمَمْتَهُ،

Nor any wealth but that You increase, wa lā mālan ‘illā kath-thartah, وَ لا مالاً إلاّ كَثَّرْتَهُ،

Nor any character but that You improve, wa lā khulqan ‘illā ħassantah, وَ لا خُلْقاً إلاّ حَسَّنْتَهُ،

Nor any charity but that You repay, wa lā ‘infāqan ‘illā ‘akhlaftah, وَ لا إنْفاقاً إلاّ أخْلَفْتَهُ،

Nor any condition but that You cause to improve, wa lā ħālan ‘illā 3amartah, وَ لا حالاً إلاّ عَمَرْتَهُ،

Nor any envious (one) but that You suppress, wa lā ħasūdan ‘illā qama3tah, وَ لا حَسُوداً إلاّ قَمَعْتَهُ،

Nor any enemy but that You destroy, wa lā 3aduwwan ‘illā ‘ardaytah, وَ لا عَدُوّاً إلاّ أرْدَيْتَهُ،

Nor any evil but that You suffice, wa lā sharran ‘illā kafaytah, وَ لا شَرّاً إلاّ كَفَيْتَهُ،

Nor any ailment but that You cure, wa lā marađhan ‘illā shafaytah, وَ لا مَرَضاً إلاّ شَفَيْتَهُ،

Nor any distant (one) but that You bring near, wa lā ba3īdan ‘illā ‘adnaytah, وَ لا بَعيداً إلاّ أدْنَيْتَهُ،

Nor any scattering but that You reunite, wa lā sha3athan ‘illā lamamtah, وَ لا شَعَثاً إلاّ لَمَمْتَهُ،

Nor any request but that You grant. wa lā su’ālan [su’lan] ‘illā ‘a3ţaytah, وَ لا سُؤالاً [سُؤْلاً] إلاّ أعْطَيْتَهُ،

O Allah! I ask You for the goodness of this transitory world, allāhumma ‘innī ‘as’aluka khayral 3ajilah, اَللّهُمَّ إنّي أسْئَلُكَ خَيْرَ الْعاجِلَةِ،

and the reward of the hereafter. wa thawabal ājilah, وَ ثَوابَ الآجِلَةِ،

O Allah! Suffice me with what You made lawful from the unlawful, allāhumma ‘aghninī biħalālika 3anil ħarām, اَللّهُمَّ أغْنِني بِحَلالِكَ عَنِ الْحَرامِ،

and with Your grace from all other creatures. wa bifađhlika 3an jamī3il ‘anām, وَ بِفَضْلِكَ عَنْ جَميعِ الأنامِ،

My Allah! I ask You for beneficial knowledge, allāhumma ‘innī ‘as’aluka 3ilman nāfi3ā, اَللّهُمَّ إنّي أسْئَلُكَ عِلْماً نافِعاً،

a humble heart, wa qalban khāshi3ā, وَ قَلْباً خاشِعاً،

unequivocal certitude, wa yaqīnan shāfiyā, وَ يَقيناً شافِياً،

pure action, wa 3amalan zākiyā, وَ عَمَلا زاكِياً،

beautiful patience, wa šabran jamīlā, وَ صَبْراً جَميلاً،

and a bountiful reward. wa ajran ‘jazīlā, وَ أجْراً جَزيلاً،

O Allah! Grant me gratitude of Your blessing upon me, allāhummarzuqnī shukra ni3matika 3alayy, اَللّهُمَّ ارْزُقْني شُكْرَ نِعْمَتِكَ عَلَىَّ،

Increase Your favor and munificence on me, wa zid fī ‘iħsānika wa karamika ‘ilayy, وَ زِدْ في إحْسانِكَ وَ كَرَمِكَ إلَىَّ،

Make my speech amongst people effective, waj3al qawlī fin-nāsi masmū3ā, وَ اجْعَلْ قَوْلي فِي النّاسِ مَسْمُوعاً،

my deeds elevated and worthy of being delivered to You, wa 3amalī 3indaka marfū3ā, وَ عَمَلي عِنْدَكَ مَرْفُوعاً،

my righteous works followed (by others), wa ‘atharī fil khayrāti matbū3ā, وَ أثَري فِي الْخَيْراتِ مَتْبُوعاً،

and my enemy quelled, wa 3aduwwī maqmū3ā, وَ عَدُوّي مَقْمُوعاً،

O Allah! Send blessings upon Muhammad and the family of Muhammad, the best of the creations, day and night, allāhumma šalli 3alā muħammadin wa āli muħammadinil ‘akhyār, fī ānā’il-layli wa ‘aţrāfin-nahār, اَللّهُمَّ صَلِّ عَلى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ الأخْيارِ، في آناءِ اللَّيْلِ وَ أطْرافِ النَّهارِ،

Spare me from the evil of the wicked, wakfinī sharral ashrār, وَ اكْفِني شَرَّ الأشْرارِ،

Purify me from sins and burdens, wa ţahhirnī minadh-dhunūbi wal awzār, وَ طَهِّرْني مِنَ الذُّنُوبِ وَ الأوْزارِ،

Give me refuge from Hell-fire, wa ‘ajirnī minan-nār, وَ أجِرْني مِنَ النّارِ،

Settle me in the House of rest (Paradise), wa ‘aħillanī dāral qarār, وَ أحِلَّني دارَالْقَرارِ،

And forgive me and all my faithful brothers and sisters, waghfir lī wa lijamī3i ‘ikhwāni fīka wa ‘akhawātiyal mu’minīna wal mu’mināt, وَ اغْفِرْ لي وَ لِجَميعِ إخْواني فيكَ وَ أخَواتِيَ الْمُؤْمِنينَ وَ الْمُؤْمِناتِ،

By Your mercy, O the most merciful of the merciful! biraħmatika yā ‘arħamar-rāħimīn. بِرَحْمَتِكَ يا أرْحَمَ الرّاحِمينَ.

Then stand beside the upper side of the grave, face towards the Qibla and perform a two-unit Ziyarat prayer. Recite Chapter 21 (al-Anbiya) in the first unit and Chapter 59 (al-Hashr) in the second unit of the prayer, and recite the following supplication in the Qunut of the prayer: ثم قف عند الرأس و توجه إلى القبلة و صل ركعتين و اقرأ في الأولى سورة الأنبياء و في الثانية الحشر و اقنت و قل:

There is no deity but Allah, the forbearing, the generous. lā ‘ilāha ‘llal-lāhul ħalīmul karīm, لاإلهَ إلاَّ اللهُ الْحَليمُ الْكَريمُ،

There is no deity but Allah, the supreme, the great. lā ‘ilāha ‘llal-lāhul 3aliyyul 3ađīm, لاإلهَ إلاَّاللهُ الْعَلِيُّ الْعَظيمُ،

There is no deity but Allah, the Lord of the seven heavens and the seven earths, lā ‘ilāha ‘llal-lāhu rabbus-samāwātis-sab3i wal ‘arađhīnas-sab3, لاإلهَ إلاَّاللهُ رَبُّ السَّماواتِ السَّبْعِ وَ الأرَضينَ السَّبْعِ،

and whatever is in them and whatever is between them. wa mā fīhinna wa mā baynahunn, وَ ما فيهِنَّ وَ ما بَيْنَهُنَّ،

(By this, I am) opposing (the belief of) His enemies, khilāfan li ‘a3dā’ih, خِلافاً لِأعْدائِهِ،

disavowing whomever has turned away from Him, wa takdhīban liman 3adala bih, وَ تَكْذيباً لِمَنْ عَدَلَ بِهِ،

confessing His Lordship, wa ‘iqrāran lirubūbiyyatih, وَ إقْراراً لِرُبُوبِيَّتِهِ،

and surrendering to His majesty. wa khuđhū’an li 3izzatih, وَ خُضُوعاً لِعِزَّتِهِ،

He is the first other than being the first (in number). al’awwalu bighayri ‘awwal الأوَّلُ بِغَيْرِ أوَّل،

He is the last without having an end. wal ākhiru ‘ilā ghayri ākhir, وَالآخِرُ إلى غَيْرِ آخِر،

He is dominant (Zahir) over everything by His power. ađđāhiru 3alā kulli shay’in biqudratih, الظّاهِرُ عَلى كُلِّ شَىْء بِقُدْرَتِهِ،

He is hidden (Batin) as He knows underneath of every thing by His knowledge and His subtlety. al-bāţinu dūna kulli shay’in bi3ilmihi wa luţfih, الْباطِنُ دُونَ كُلِّ شَىْء بِعِلْمِهِ وَ لُطْفِهِ،

Intellects cannot comprehend the depth of His grandeur. lā taqiful 3uqūlu 3alā kunhi 3ađamatih, لا تَقِفُ الْعُقُولُ عَلى كُنْهِ عَظَمَتِهِ،

Thoughts cannot grasp the reality of His Essence. wa lā tudrikul ‘awhāmu ħaqīqata māhiyyatih, وَ لا تُدْرِكُ الأوْهامُ حَقيقَةَ ماهِيَّتِهِ،

Souls cannot imagine the meanings of His (created) qualities. wa lā tatašawwarul ‘anfusu ma3āni kayfiyyatih, وَ لا تَتَصَوَّرُ الأنْفُسُ مَعانِيَ كَيْفِيَّتِهِ،

He knows well the innermost thoughts (of His servants), muţţali3an 3alađh-đhamā’ir, مُطَّلِعاً عَلَى الضَّمائِرِ،

is cognizant of the secrets, 3ārifan bis-sarā’ir, عارِفاً بِالسَّرائِرِ،

and knows the treachery of the eyes, and all that the hearts (of men) conceal. ya3lamu khā’inatal ‘a3yuni wa mā tukhfiš-šudūr, يَعْلَمُ خائِنَةَ الأعْيُنِ وَ ما تُخْفِى الصُّدُورُ،

My Allah! I bear You as witness of my acknowledgement of Your Messenger (PBUH&HF) and my faith in him, allāhumma ‘innī ‘ush-hiduka 3alā tašdīqī rasūlaka šallal-lāhu 3layhi wa ālih wa ‘īmānī bih, اَللّهُمَّ إنّي اُشْهِدُكَ عَلى تَصْديقي رَسُولَكَ صَلَّى اللهُ عَلَيْهِ وَ آلِهِ وَ إيماني بِهِ،

and my recognition of his status. wa 3ilmī bimanzilatih, وَ عِلْمي بِمَنْزِلَتِهِ،

I bear witness that he was the Prophet by whose favor wisdom was given voice, wa ‘innī ‘ash-hadu ‘annahun-nabiyyul-ladhi naţaqatil ħikmatu bifađhlih, وَ إنّي أشْهَدُ أنَّهُ النَّبِيُّ الَّذي نَطَقَتِ الْحِكْمَةُ بِفَضْلِهِ،

of whom (previous) prophets gave glad tidings, wa bash-sharatil ‘anbiyā’u bih, وَ بَشَّرَتِ الأنْبِياءُ بِهِ،

called people to admit what he brought (from the Lord), wa da3at ‘ilal ‘iqrāri bimā jā’a bih, وَ دَعَتْ إلَى الإقْرارِ بِما جاءَ بِهِ،

and urged people to acknowledge him, wa ħath-that 3alā tašdīqih, وَ حَثَّتْ عَلى تَصْديقِهِ،

according to His saying, the most high, “… he, whom they find mentioned in their Torah and the Gospels, who commands them virtuous acts and forbids them evil, allows them as lawful the good (and pure) things, prohibits them from impurities, and releases them from their heavy burdens and from the yokes that are upon them …” biqawlihi ta’ālā: alladhīna yajidūnahu maktūban 3indahum fit-tawrāti wal ‘injīli ya’muruhum bil ma3rūfi wa yanhāhum 3anil munkari wa yuħillu lahumuţ-ţayyibāti wa yuħarrimu 3alayhimul khabā’itha wa yađha3u 3anhum ‘išrahum wal ‘aghlālal-lati kānat 3alayhim, بِقَوْلِهِ تَعالى: «اَلَّذي يَجِدُونَهُ مَكْتُوباً عِنْدَهُمْ فِي التَّوْريةِ وَ الإنْجيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَ يَنْهيهُمْ عَنِ الْمُنْكَرِ وَ يُحِلُّ لَهُمُ الطَّيِّباتِ وَ يُحَرِّمُ عَلَيْهِمُ الْخَبائِثَ وَ يَضَعُ عَنْهُمْ إصْرَهُمْ وَ الأغْلالَ الَّتي كانَتْ عَلَيْهِمْ»،

Thus, bless Muhammad, Your messenger to both masses (of human and Jinn), fašalli 3alā muħammadin rasūlika ‘ilath-thaqalayn, فَصَلِّ عَلى مُحَمَّدٍ رَسُولِكَ إلَى الثَّقَلَيْنِ،

the master of the chosen prophets, wa sayyidil ‘anbiyā’il mušţafayn, وَ سَيِّدِ الأنْبِياءِ الْمُصْطَفَيْنَ،

and (bless) his brother and his cousin, wa 3alā ‘akhīhi wabni 3ammih, وَ عَلى أخيهِ وَ ابْنِ عَمِّهِ،

neither of whom ever took associates with You (in worship) even for one moment, alladhīna lam yushrikā bika ţarfata 3aynin ‘abadā, اللَّذَيْنِ لَمْ يُشْرِكا بِكَ طَرْفَةَ عَيْن أبَداً،

and (bless) Fatima, the radiant, and the chief of the ladies of the worlds, wa 3alā fāţimataz-zahrā’i sayyidati nisā’il 3ālamīn, وَ عَلى فاطِمَةَ الزَّهْراءِ سَيِّدةِ نِساءِ الْعالَمينَ،

and (bless) the two masters of the youth of Paradise, al-Hasan and al-Husain, wa 3alā sayyiday shabābi ‘ahlil jannah, al-ħasani wal ħusayn, وَ عَلى سَيِّدَىْ شَبابِ أهْلِ الْجَنَّةِ الْحَسَنِ وَ الْحُسَيْنِ،

With an everlasting blessing, šalātan khālidatad-dawām, صَلاةً خالِدَةَ الدَّوامِ،

equal to the number of drops of rains, 3adada qaţrir-rihām, عَدَدَ قَطْرِ الرِّهامِ،

and the weight of the mountains and hills, wa zinatil jibāla wal ākām, وَ زِنَةَ الْجِبالِ وَ الآكامِ،

until peace and salutations is ever exchanged, mā ‘awraqas-salām, ما أوْرَقَ السَّلامُ،

and brightness (of day) and darkness (of night) are replaced. wakhtalafađh-đhiyā’u wađ-đalām, وَ اخْتَلَفَ الضِّياءُ وَ الظَّلامُ،

And (bless) his pure family, (the rest of) the guided Imams, wa 3alā ālihiţ-ţāhirīn, al-‘a’immatil muhtadīn, وَ عَلى آلِهِ الطّاهِرينَ، الأئِمَّةِ الْمُهْتَدينَ،

the defenders of the religion, adh-dhā’idīna 3anid-dīn, الذّائِدينَ عَنِ الدّينِ،

(who are) Ali, Muhammad, Ja’far, Musa, Ali, Muhammad, Ali, al-Hasan, and al-Hujja, 3aliyyin wa muħammadin wa ja3farin wa mūsa wa 3aliyyin wa muħammadin wa 3aliyyin wal ħasani wal ħujjah, عَلِيٍّ وَ مُحَمَّدٍ وَ جَعْفَرٍ وَ مُوسى وَ عَلِيٍّ وَ مُحَمَّدٍ وَ عَلِيٍّ وَ الْحَسَنِ وَ الْحُجَّةِ،

the establishers of fairness, and the grandsons of the Prophet (PBUH&HF). al-qawwāmi bilqisţ, wa sulālatis-sibţ, الْقَوّامِ بِالْقِسْطِ، وَ سُلالَةِ السِّبْطِ،

O Allah! I ask You by the rights of this Imam, a relief in the near future, allāhumma ‘innī ‘as’aluka biħaqqi hādhal ‘imāmi farajan qarībā, اَللّهُمَّ إنّي أسْئَلُكَ بِحَقِّ هذَا الإمامِ فَرَجاً قَريباً،

beautiful patience, wa šabran Jamīlā, وَ صَبْراً جَميلا،

mighty triumph, wa našran 3azīzā, وَ نَصْراً عَزيزاً،

sufficiency from people, wa ghinan 3anil khalq, وَ غِنىً عَنِ الْخَلْقِ،

steadfastness in (the path of) guidance, wa thabātan fil hudā, وَ ثَباتاً فِي الْهُدى،

success in what pleases and satisfies You, wat-tawfīqa lima tuhibbu wa tarđhā, وَ التَّوْفيقَ لِما تُحِبُّ وَ تَرْضى،

a sustenance that is vast, lawful, pure, wa rizqan wāsi’an ħalālan ţayyibā, وَ رِزْقاً واسِعاً حَلالا طَيِّباً،

adequate, fruitful, pleasant, marī’an dārran sā’ighā, مَريئاً دارّاً سائِغاً،

abundant, superior, pouring forth, fāđhilan mufađhđhilan šabban šabbā, فاضِلاً مُفَضِّلاً صَبّاً صَبّاً،

without any toil, trouble, and favor from anyone. min ghayri kaddin wa lā nakad, wa lā minnatin min ‘aħad, مِنْ غَيْرِ كَدّ وَ لا نَكَد، وَ لا مِنَّة مِنْ أحَد،

Preserve my health against any affliction, ailment, and disease, wa 3āfiyatan min kulli balā’in wa suqmin wa marađh, وَ عافِيَةً مِنْ كُلِّ بَلاء وَ سُقْم وَ مَرَض،

Grant me appreciation of well-being and blessings, wash-shukra 3alal 3āfiyati wan-na3mā’, وَ الشُّكْرَ عَلَى الْعافِيَةِ وَ النَّعْماءِ،

And when the time of death arrives, take our soul while it is in the best condition of obedience to You, wa ‘idhā jā’al mawtu faqbidhnā 3alā ‘aħsani mā yakūnu laka ţā’ah, وَ إذا جاءَ الْمَوْتُ فَاقْبِضْنا عَلى أحْسَنِ ما يَكُونُ لَكَ طاعَةً،

And while observing what You commanded, so that You lead us to the Garden of blessings. 3alā mā ‘amartanā muħāfiđhīna ħattā ţu’addiyanā ‘ilā jannātin-na3īm, عَلى ما أمَرْتَنا مُحافِظينَ حَتّى تُؤَدِّيَنا إلى جَنّاتِ النَّعيمِ،

By Your mercy, O the most merciful of the merciful! biraħmatika yā ‘arħamar-rāħimīn, بِرَحْمَتِكَ يا أرْحَمَ الرّاحِمينَ،

My Allah! Bless Muhammad and the family of Muhammad, allāhumma šalli 3alā muħammadin wa āli muħammad, اَللّهُمَّ صَلِّ عَلى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ،

and estrange me from (the attractions of) the world, and make me familiar with (the affairs of) the hereafter. wa ‘awħishnī minad-dunyā wa ānisnī bil ākhirah, وَ أوْحِشْني مِنَ الدُّنْيا

وَ آنِسْني بِالآخِرَةِ،

Certainly, nothing causes alienation from this world except fear of You, fa ‘innahu lā yūħishu minad-dunyā ‘illā khawfuk, فَإنَّهُ لا يُوحِشُ مِنَ الدُّنْيا إلاّ خَوْفُكَ،

and nothing causes to be accustomed to the hereafter except hope for Your (mercy). wa lā yu’nisu bil ākhirati ‘illā rajā’uk, وَ لا يُؤْنِسُ بِالآخِرَةِ إلاّ رَجآؤُكَ،

O Allah! For You is the argument, not against You, allāhumma lakal ħujjatu lā 3alayk, اَللّهُمَّ لَكَ الْحُجَّةُ لا عَلَيْكَ،

and to You is complained, not from You. wa ‘ilaykal mushtakā lā mink, وَ إلَيْكَ الْمُشْتَكى لا مِنْكَ،

Thus, bless Muhammad and his family, fašalli 3alā muħammadin wa ālih, فَصَلِّ عَلى مُحَمَّدٍ وَ آلِهِ

and assist me against my unjust and disobedient soul, wa ‘a3innī 3alā nafsiyađ-đālimatil 3āšiyah, وَ أعِنّي عَلى نَفْسِيَ الظّالِمَةِ الْعاصِيَةِ،

and my dominant desire. wa shahwatiyal ghālibah, وَ شَهْوَتِيَ الْغالِبَةِ،

And conclude me with a safe and healthy end. wakhtim lī bil 3āfiyah, وَاخْتِمْ لي بِالْعافِيَةِ،

O Allah! It is due to my shamelessness that I ask forgiveness while I insist on what You have forbidden. allāhumma ‘innastighfārī ‘iyyāka wa ‘ana muširrun 3alā mā nahayta qillatu ħayā’, اَللّهُمَّ إنَّ اسْتِغْفاري إيّاكَ وَ أنَا مُصِرٌّ عَلى مانَهَيْتَ قِلَّةُ حَيآء،

On the other hand, if I do not ask for forgiveness with my knowledge of Your abundant forbearance, it will be wasting the right of hope (to You). wa tarkiyal ‘istighfāra ma3a 3ilmī bisi3ati ħilmika tađhyī’un liħaqqir-rajā’ وَ تَرْكِيَ الاِسْتِغْفارَ مَعَ عِلْمي بِسِعَةِ حِلْمِكَ تَضْييعٌ لِحَقِّ الرَّجآءِ،

My Allah! (due to my weak faith) my sins discourage me from requesting You, allāhumma ‘inna dhunūbi tu’yisunī ‘an ‘arjūk, اَللّهُمَّ إنَّ ذُنُوبي تُؤْيِسُني أنْ أرْجُوَكَ،

and my knowledge about Your vast mercy prevents me from fearing You. wa inna 3ilmi bisi3ati rahmatika yamna3unī ‘an ‘akhshāk, وَ إنَّ عِلْمي بِسِعَةِ رَحْمَتِكَ يَمْنَعُني أنْ أخْشاكَ،

Thus, bless Muhammad and the family of Muhammad, fašalli 3alā muħammadin wa āli muħammad, فَصَلِّ عَلى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ،

and confirm my hope in You, wa šaddiq rajā’ī lak, وَ صَدِّقْ رَجائي لَكَ،

negate my fear of You, wa kadh-dhib khawfi mink, وَ كَذِّبْ خَوْفي مِنْكَ،

and be for me according to the best of what I expect and believe about You, O the most generous of the generous! wa kun lī 3inda ‘aħsani đanni bika yā ‘akramal ‘akramīn وَ كُنْ لي عِنْدَ أحْسَنِ ظَنّي بِكَ يا أكْرَمَ الأكْرَمينَ،

O Allah! Bless Muhammad and the family of Muhammad, and support me by protection (from sins), allāhumma šalli 3alā muħammadin wa āli muħammadin, wa ‘ayyidnī bil 3išmah, اَللّهُمَّ صَلِّ عَلى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أيِّدْني بِالْعِصْمَةِ،

Make my tongue speak wisdom, wa ‘anţiq lisānī bil ħikmah, وَ أنْطِقْ لِساني بِالْحِكْمَةِ،

Place me among those who regret what they wasted yesterday, waj3alnī mimman yandamu 3alā mā đhayya3ahu fī ‘amsih, وَ اجْعَلْني مِمَّنْ يَنْدَمُ عَلى ما ضَيَّعَهُ في أمْسِهِ،

do not aggrieve their portion today, wa lā yaghbanu ħađđahu fī yawmih, وَ لا يَغْبَنُ حَظَّهُ في يَوْمِهِ،

and do not worry about the sustenance of tomorrow. wa lā yahummu lirizqi ghadih, وَ لا يَهُمُّ لِرِزْقِ غَدِهِ،

O Allah! Certainly, rich is he who suffices himself with You and considers himself in need of You, allāhumma ‘innal ghaniyya manistaghnā bika waftaqara ‘ilayk, اَللّهُمَّ إنَّ الْغَنِيَّ مَنِ اسْتَغْنى بِكَ وَ افْتَقَرَ إلَيْكَ،

and poor is he who feels that he can suffice himself through Your creation without You. wal faqīra manistaghnā bikhalqika 3anka, وَ الْفَقيرَ مَنِ اسْتَغْنى بِخَلْقِكَ عَنْكَ،

Thus, bless Muhammad and the family of Muhammad, fašalli 3alā muħammadin wa āli muħammad, فَصَلِّ عَلى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ،

and suffice me from Your creation by Yourself, wa ‘aghninī 3an khalqika bik, وَ أغْنِني عَنْ خَلْقِكَ بِكَ،

and put me amongst those who do not extend their hand except towards You. waj3alnī mimman lā yabsuţu kaffan ‘illā ‘ilayk, وَ اجْعَلْني مِمَّنْ لا يَبْسُطُ كَفّاً إلاّ إلَيْكَ،

My Allah! Certainly, wretched is he who despairs while repentance is placed before him and mercy is after him, allāhumma ‘innash-shaqiyya man qanaţa wa ‘amāmahut-tawbatu wa warā’ahur-rahmah, اَللّهُمَّ إنَّ الشَّقِيَّ مَنْ قَنَطَ وَ أمامَهُ التَّوْبَةُ وَ وَرآءَهُ الرَّحْمَةُ،

Even though I have been weak in action, I have strong hope in Your mercy, wa ‘in kuntu đha3īfal 3amali fa ‘innī fī raħmatika qawiyyal ‘amal, وَ إنْ كُنْتُ ضَعيفَ الْعَمَلِ فَإ نّي في رَحْمَتِكَ قَوِيُّ الأمَلِ،

Thus, forgive the weakness of my action in light of the strength of my hope. fahab lī đha3fa 3amalī liquwwati ‘amalī, فَهَبْ لي ضَعْفَ عَمَلي لِقُوَّةِ أمَلي،

O Allah! Even if You know there is no one amongst Your servants with harder heart and greater sins than mine, allāhumma ‘in kunta ta3lamu ‘an mā fī ‘3ibādika man huwa ‘aqsā qalban minnī wa ‘a3đamu minnī dhanbā, اَللّهُمَّ إنْ كُنْتَ تَعْلَمُ أنْ ما في عِبادِكَ مَنْ هُوَ أقْسى قَلْباً مِنّي وَ أعْظَمُ مِنّي ذَنْباً،

I certainly know that there is no master more generous than You, fa ‘innī ‘a3lamu ‘annahu lā mawlā ‘a3đamu minka ţawlā, فَإ نّي أعْلَمُ أنَّهُ لا مَوْلى أعْظَمُ مِنْكَ طَوْلا،

with greater mercy and forgiveness. wa ‘awsa3u raħmatan wa 3afwā, وَ أوْسَعُ رَحْمَةً وَ عَفْواً،

Then, O He Who is unique in His mercy! fayā man huwa ‘awħadu fī raħmatih, فَيا مَنْ هُوَ أوْحَدُ في رَحْمَتِهِ،

Forgive him, who is not unique in his mistakes. ‘ighfir liman laysa bi ‘awħada fī khaţī’atih, إغْفِرْ لِمَنْ لَيْسَ بِأوْحَدَ في خَطيئَتِهِ،

O Allah! Certainly, You commanded us, but we have disobeyed, allāhumma ‘innaka ‘amartanā fa3ašaynā, اَللّهُمَّ إنَّكَ أمَرْتَنا فَعَصَيْنا،

forbade us, but we did not desist, wa nahayta famantahaynā, وَ نَهَيْتَ فَمَا انْتَهَيْنا،

reminded us, but we remained unmindful, wa dhakkarta fatanāsaynā, وَ ذَكَّرْتَ فَتَناسَيْنا،

enlightened us, but we behaved blindly, wa baššarta fata3āmaynā, وَ بَصَّرْتَ فَتَعامَيْنا،

and warned us, but we transgressed. wa ħadh-dharta fata3addaynā, وَ حَذَّرْتَ فَتَعَدَّيْنا،

This was not the repayment of Your kindness to us, wa mā kāna dhālika jazā’a ‘ihsānika ‘ilaynā, وَ ما كانَ ذلِكَ جَزآءَ إحْسانِكَ إلَيْنا،

and You know what we have disclosed and have concealed, wa ‘anta ‘a3lamu bimā ‘a3lannā wa ‘akhfaynā, وَ أنْتَ أعْلَمُ بِما أعْلَنّا وَ أخْفَيْنا،

and You are aware of what we will do and have done. wa ‘akhbaru bimā na’tī wa mā ‘ataynā, وَ أخْبَرُ بِما نَأْتي وَ ما أتَيْنا،

Thus, bless Muhammad and the family of Muhammad, fašalli 3alā muħammadin wa āli muħammad, فَصَلِّ عَلى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ،

and pardon us for our mistakes and our forgetfulness, wa lā tu’ākhidhnā bimā ‘akhta’nā wa nasīnā, وَ لا تُؤاخِذْنا بِما أخْطَأْنا وَ نَسينا،

forgive us the negligence of Your rights by us, wa hab lanā ħuqūqaka ladaynā, وَ هَبْ لَنا حُقُوقَكَ لَدَيْنا،

complete Your beneficence towards us, wa ‘atimma ‘iħsānaka ‘ilaynā, وَ أتِمَّ إحْسانَكَ إلَيْنا،

and cause Your mercy to descend upon us. wa ‘asbil raħmataka 3alaynā, وَ أسْبِلْ رَحْمَتَكَ عَلَيْنا،

My Allah! We seek nearness to You by means of this truthful Imam, allāhumma ‘innā natawassalu ‘ilayka bihādhaš-šiddīqil ‘imām, اَللّهُمَّ إنّا نَتَوَسَّلُ إلَيْكَ بِهذَا الصِّدّيقِ الإمامِ،

and request You by the rights that You have placed for him, his grandfather, his parents, Ali and Fatima, the household of mercy, wa nas’aluka bil ħaqqil-ladhi ja3altahu lah wa lijaddihi rasūlika wa li ‘abawayhi 3aliyyin wa fāţimata ‘ahli baytir-raħmah, وَ نَسْئَلُكَ بِالْحَقِّ الَّذي جَعَلْتَةُ لَهُ وَ لِجَدِّهِ رَسُولِكَ وَ لِأبَوَيْهِ عَلِيٍّ وَ فاطِمَةَ، أهْلِ بَيْتِ الرَّحْمَةِ،

an abundant flow of livelihood that maintains our life and the welfare of our dependents. ‘idrārar-rizqil-lladhi bihī qiwāmu ħayātinā, wa šalāħu ‘aħwāli 3iyālinā, إدْرارَ الرِّزْقِ الَّذي بِهِ قِوامُ حَياتِنا وَ صَلاحُ أحْوالِ عِيالِنا،

Certainly You are the generous one who grants abundantly, fa ‘antal karīmul-ladhi tu3ţī min si3ah, فَأنْتَ الْكَريمُ الَّذي تُعْطي مِنْ سِعَةٍ،

and holds back having power (to fulfill). wa tamna3u min qudrah وَ تَمْنَعُ مِنْ قُدْرَةٍ،

We request from You a livelihood that brings the goodness of this world and the pleasure of the hereafter, wa naħnu nas’aluka minar-rizqi mā yakūnu šalāhan liddunyā wa balāghan lil ākhirah, وَ نَحْنُ نَسْئَلُكَ مِنَ الرِّزْقِ مايَكُونُ صَلاحاً لِلدُّنْيا وَ بَلاغاً لِلآخِرَةِ،

O Allah! Bless Muhammad and the family of Muhammad, allāhumma šalli 3alā muħammadin wa āli muħammad, اَللّهُمَّ صَلِّ عَلى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ،

and forgive me, my parents, waghfir lanā wa liwālidaynā, وَ اغْفِرْلَنا وَ لِوالِدَيْنا،

all the believing men and women, wa lijamī3il-mu’minīna wal mu’mināt, وَ لِجَميعِ الْمُؤْمِنينَ وَ الْمُؤْمِناتِ،

and the submissive men and women, wal muslimīna wal muslimāt, وَالْمُسْلِمينَ وَ الْمُسْلِماتِ،

the living of them and the dead. al ‘aħyā’i minhum wal ‘amwāt, الأحْياءِ مِنْهُمْ وَ الأمْواتِ،

Give us good in this world and good in the hereafter, and shield us from the torment of the fire. wa ātinā fid-dunyā ħasanatan wa fil ākhirati ħasanatan wa qinā 3adhāban-nār. وَ آتِنا فِي الدُّنْيا حَسَنَةً وَ فِي الآخِرَةِ حَسَنَةً وَ قِنا عَذابَ النّارِ.

Then, complete your prayer, and recite Tasbihat (of Lady Fatima (PBUH)), and then place the side of you face on the ground and say the following forty times: ثم تركع و تسجد و تجلس و تتشهد و تسلم فإذا سبحت فعفر خديك و قل أربعين مرة:

Glory be to Allah! Praise be to Allah! There is no deity but Allah! Allah is greater (than being described). subħānal-lāhi wal ħamdulil-lāhi wa lā ‘ilāha ‘illal-lāhu wal-lāhu akbar, سُبْحانَ اللهِ وَ الْحَمْدُ للهِِ وَ لا إلهَ إلاَّ اللهُ وَ اللهُ أكْبَرُ

Following that, ask Allah for protection, salvation, forgiveness, success in performing good deeds, and the acceptance of the actions that you do to seek His nearness and perform for His sake.

Then, embrace the inner shrine, kiss it, and say: و اسأل الله العصمة و النجاة و المغفرة و التوفيق بحسن العمل و القبول لما تتقرب به إليه و تبتغي به وجهه ثم انكب على القبر و قبّله و قل:

May Allah increase your honor. Peace be upon you, the mercy of Allah, and His blessings. zādal-lāhu fī sharafikum, was-salāmu 3alaykum wa raħmatul-lāhi wa barakātuh. زادَ اللهُ في شَرَفِكُمْ، وَ السَّلامُ عَلَيْكُمْ وَ رَحْمَةُ اللهِ وَ بَرَكاتُهُ.

Finally, pray for yourself, your parents and for whomever else you wish. و ادع لنفسك و لوالديك و لمن أردت.

 

 

Imam Mahdi (PBUH) said, “I pray for any believer who remembers the sufferings of my martyred grandfather, al-Husain (PBUH), and then prays for my relief (al-Faraj)”

 

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