Excellences of the People of the House of Mohammad(peace be upon him and them) - Tafsir Ziarat Jamiah Kabirah 1

بسم اللہ الرحمن الرحیم

Foreword

Ziyarat Jamia Kabira (1) is one of the precious legacies of the tenth Imam of the followers of the Ahl al-Bayt (peace be upon them), Imam Hadi (peace be upon him). One of the important axes of the cultural and political activities of this great Imam, aimed at clarifying the true status of the Ahl al-Bayt (peace be upon them) and spreading the original school of thought of Mohammad (peace be upon him and his family), was to cultivate the culture of visiting the graves of the obligated to be obeyed Infallible Imam, especially Amir al-Mu'minin and Imam Hussein (peace be upon them). It seems that the goal of Imam Hadi (peace be upon him) in these kinds of cultural and political initiatives was to transform the shrines of the Ahl al-Bayt (peace be upon them) into centers for Muslims to become acquainted with pure Islam and the status of the Ahl al-Bayt (peace be upon them) in Islam. This valuable effort was undertaken in the face of the conspiracy of the enemies of Islam – who were trying to destroy these strongholds among the people – and to counter the charlatans who, by spreading their exaggerated ideas about the Imams (peace be upon them), were laying the groundwork for separating the Islamic community from the Ahl al-Bayt (peace be upon them). Thus, a collection of valuable and instructive Ziyarat Namas (texts of visitation), the most famous and reliable of which is the "Ziyarat Jamia Kabira," has been left as a legacy from this great Imam. The explanation and commentary of this Ziyarat Nama is the subject of the book that lies before the esteemed readers.

1- Ziyarat Jamia refers to a Ziyarat that is comprehensive; meaning that it can be used to visit one of the Ahl al-Bayt (peace be upon them) or all of them. Among the Jamia Ziyarats, this particular Ziyarat has been named "Ziyarat Jamia Kabira" due to its lofty themes and its detailed nature. Also, the term "Ziyarat Jamia," when used without any qualification, specifically refers to this particular Ziyarat (Jamia Kabira) and is applied to it.

Ziyarat Jamia and the Interpretation of the Quran

Perhaps the first question that comes to the reader's mind is: what is the relationship between the Holy Quran and the "Ziyarat Jamia" that the explanation of this Ziyarat Nama is called the interpretation of the Quran? In response to this question, it must be said that the Quran is a book of human development; a human being who can become the manifestation of Allah's names and attributes and become the vicegerent of Allah, and the Imam is the most perfect of human beings. This statement means that if a person fully implements the Quran in their life, they will reach the level of a perfect human being. Therefore, the Imam is the objective and complete realization of the Quran in a human being, and thus, the Seal of the Prophets – who is the most perfect of human beings and the Imam of Imams – is the most complete version of the speaking Quran, and after him, the Quranic Ahl al-Bayt of that noble one are other versions of the perfect human being and the speaking Quran. Hence, it is reported that in the Battle of Siffin, when the enemy deceitfully wanted to misuse the silent Quran against the speaking Quran and Quranic values, Imam Ali (peace be upon him) said: "أَنا القُرآنُ النّاطِقُ." (1) "I am the speaking Quran." And in another narration, it is mentioned that he said: "هذا كِتابُ اللّهِ الصّامِتُ وَأَنا المُعَبِّرُ عَنهُ، فَخُذُوا بِكتابِ اللّهِ النّاطِقِ وَ ذَروا الحُكمَ."

1- Bihar al-Anwar, vol. 82, p. 199.

Characteristics of the Present Book

 * Extensive Reliance on the Quran and Hadith

"بِكِتابِ اللّهِ الصّامِتِ، إِذ لا مُعَبِّرَ عَنهُ غَيرى." (1) "This is the silent book of Allah, and I am its interpreter. So, hold fast to the speaking book of Allah and abandon judging based on the silent book of Allah, for there is no interpreter for it other than me." Therefore, explaining the characteristics of the Ahl al-Bayt (peace be upon them) is, in fact, an objective explanation of the Quran in human life, and the commentary on "Ziyarat Jamia" is, in reality, the interpretation

Characteristics of the Present Book

Due to the importance of "Ziyarat Jamia" (3) and the necessity of its explanation, numerous commentaries have been written on this Ziyarat so far, each having its own specific characteristics. The present book also has certain features, some of which are mentioned below:

 * Extensive Reliance on the Quran and Hadith

The first and most important feature of the present commentary is its extensive reliance on the Quran and Islamic hadiths, in such a way that the reader, in addition to becoming familiar with the meanings of the Ziyarat Nama, also becomes acquainted with a wealth of verses and narrations that strengthen its text.

1- Al-Umda, p. 330, Hadith 550. For more information, see: Danishnama-ye Amir al-Mu'minin (Encyclopedia of Amir al-Mu'minin), vol. 8, p. 198, "Quran-e Guya" (The Speaking Quran).

2. See p. 24: "The Best Ziyarat Nama of the Ahl al-Bayt (peace be upon them)."

 * Popularity of the Content

 * Critique of Some Opinions

 * Explanation of Words

.....

 * Popularity of the Content

Since the content of this book was prepared for the common man, an effort was made to keep it as simple and understandable and beneficial for everyone as possible. For this reason, some instructive stories and anecdotes have been added to it.

 * Critique of Some Opinions

In some instances, this book critiques the opinions of others in explaining some of the phrases of this Ziyarat and presents a new interpretation that, in the author's view, is more consistent with those phrases and other narrations.

 * Explanation of Words

In the present book, "Ziyarat Jamia" has been divided into one hundred and ten sections, and at the beginning of each section and before its explanation, the words that need clarification have been etymologized using reliable lexicographical sources.

I consider it necessary to sincerely thank Almighty Allah, whose blessings and boost to the capabilities led to the final organization of this book, and I ask the Almighty God to grant me an acceptance reward worthy of His grace.

"Rab'bana taqabbal minna, innaka anta al-Samee' al-'Aleem." (Our Lord! Accept [this] from us. Indeed, You are the All-Hearing, All Knowing.

Dr Syed Ammar Naqi Naqvi.

Introduction

Etymology of "Ziyarat"

Introduction

Etymology of "Ziyarat"

The word "Ziyarat" originates from the root "زور" (zawr), which means to incline towards something and turn away from something else. Therefore, visits that carry this meaning and message are called Ziyarat. Ibn Faris says in this regard: "الزاء و الواو و الراء، أصل واحد يدلّ على الميل و العدول ... و من الباب الزائر لأنّه إذا زارك فقد عدل عن غيرك." (1) "Za, waw, and ra (zawr) come from a single root that indicates inclination and turning away... and from this root is the word 'za'ir' (visitor), because when a visitor visits you, he has turned away from others." Ibn Manzur also confirms this meaning, saying: "زار فلان فلانا أى مال إليه. و التزوير: كرامة الزائر و إكرام المزور للزائر." (2) "So-and-so visited so-and-so, meaning he inclined towards him. And 'tazwir' means the honor of the visitor and the honoring of the visitor by the visited." Turayhi also says: "وَ الزيارة فى العرف: قصد المزور إكراما له وَ تعظيما له وَاستئناسا به." (3) "Ziyarat, in common usage, is to intend to visit the visited out of respect, reverence, and to seek companionship with him." It is worth mentioning that the common meaning of "Ziyarat" is also rooted in its original linguistic meaning, which is inclination and turning away. Therefore, the concept of the word "Ziyarat" is different from the meanings of words like " رؤيت" (ru'yat – seeing), "مشاهده" (mushahada – observing), and "إبصار" (ibsar – beholding); because in these words, only the concept of seeing is intended, whereas in the word "Ziyarat," seeing accompanied by inclination, love, intimacy, and honoring is considered.

1- Mu'jam Maqayis al-Lugha, vol. 2, p. 36.

2- Lisan al-Arab, vol. 4, p. 335.

3- Majma' al-Bahrain, vol. 2, p. 792.

The Root of "Ziyarat" in Human Nature

Ziyarat from the Islamic Perspective

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The Root of "Ziyarat" in Human Nature

Humans are inherently social beings who find companionship with their fellow humans and establish social relationships. Therefore, visits accompanied by inclination and love among people are rooted in their nature, and Ziyarat, in fact, fulfills one of the innate needs of human beings. This innate need continues even after the death of a loved one, although its intensity may decrease. Due to this innate need, visiting the graves of friends and relatives is more or less common among all nations and peoples of the world.

Ziyarat from the Islamic Perspective

Since Islam is a natural religion, it pays special attention to the issue of Ziyarat. Islamic hadiths, in order to make the most of this natural human need in the direction of their growth and flourishing and the building of an ideal society, have presented valuable guidelines regarding Ziyarat. The noteworthy point is that by reflecting on the hadiths of the Prophet (peace be upon him and his family) and the Ahl al-Bayt (peace be upon them), it becomes clear that the criterion for their recommendation and encouragement of Ziyarat is the extent of its impact and role in the individual and social development of human beings. Thus, the more beneficial a Ziyarat is for building a monotheistic society, the more emphasis is placed on performing it. Based on this, visiting relatives, people of faith, scholars, the Awliya' (close friends of God), and especially the family of the Seal of the Prophets (peace be upon him and his family), both during their lives and after their deaths, is recommended.

Visiting the Living (Ziyarat al-Ahya)

Ziyarat of the Deceased

Visiting the Living (Ziyarat al-Ahya)

Visiting the people of faith is so effective in the individual and social development of human beings that in some narrations, it is considered equivalent to visiting God Almighty or visiting the Messenger of God (peace be upon him and his family). According to a narration, the Messenger of God (peace be upon him and his family) said: "مَن زارَ أخاهُ المُؤمِنَ إِلى مَنزِلِهِ لا حاجَةً مِنهُ إليهِ كُتِبَ مِن زُوّارِ اللّهِ، وَ كانَ حَقيقا عَلَى اللّهِ أَنْ يُكْرِمَ زائِرَهُ." (1) "Whoever visits his believing brother in his home, not for any need he has from him, will be recorded as one of the visitors of Allah, and it is incumbent upon Allah to honor His visitor." And in another hadith from him, it is narrated: "مَن زارَ أَخاهُ فى بَيتِهِ قالَ اللّهُ عز و جل لَهُ: أنتَ ضَيفِى و زائِرى، عَلىَّ قِراكَ وَ قَد أوجَبْتُ لَكَ الجَنَّةَ بِحُبِّكَ إيّاهُ." (2) "Whoever visits his brother in his house, Allah Almighty says to him: 'You are My guest and My visitor; it is upon Me to honor you, and I have made Paradise obligatory for you because of your love for him.'" And in another narration from the Prophet (peace be upon him and his family), we read: "مَن زارَ عالِما فَكَأَنَّما زارَنى." (3) "Whoever visits a scholar, it is as if he has visited me." It is worth mentioning that in the case of relatives, in addition to visiting, doing good and giving wealth are also emphasized.(1)

1- Al-Rasail, Shahid Thani, p. 331; Bihar al-Anwar, vol. 77, p. 192.

2- Al-Kafi, vol. 2, p. 177, Hadith 6.

3- Al-Firdaws, vol. 5, p. 485, Hadith 8829.

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Visiting the Deceased

Ziyarat of the Prophet of God (peace be upon him and his family) and the Ahl al-Bayt (peace be upon them)

Visiting the Deceased

From the Islamic perspective, a human being continues to have a barzakhi life after death. Therefore, visiting the deceased is not visiting decayed and lifeless bodies; rather, it is visiting souls that live in the realm of Barzakh (the intermediate realm), and they become happy when we visit them. Connecting with them is instructive for us and beneficial and effective in our material and spiritual lives. The most prominent student of the school of the Seal of the Prophets, Imam Ali (peace be upon him), says in a hadith about some of the effects and blessings of visiting the dead: "زُورُوا مَوتاكُم فَإِنَّهُم يَفرَحُونَ بِزِيارَتِكُم، وَ ليَطلُبِ الرَّجُلُ حاجَتَهُ عندَ قَبرِ أَبيهِ وَ اُمِّهِ بَعدَ ما يَدعُو لَهُما." (2) "Visit your dead, for they rejoice in your visit. And a person should ask for his needs near the graves of his father and mother after praying for them." The practice of the Messenger of God (peace be upon him and his family) (3) also testifies to the importance of visiting the dead and encourages this beneficial and constructive tradition. In Sahih Muslim, it is narrated:

 "زارَ النَبِيُ قَبرَ اُمِّهِ فَبَكى وَ أبكَى مَن حَولَهُ .... فَقالَ: فَزُورُوا القُبورَ، فَإنَّها تُذَكِّرُ المَوتَ." (4)

1- See: Mizan al-Hikma, vol. 4, p. 2013, Bab 182 "Al-Rahm; Kinship."

2- Al-Khisal: p. 618, Hadith 10.

3- Narrations that indicate the permissibility and desirability of visiting graves are abundant in Sunni sources. For example, see: Sahih Muslim, vol. 2, p. 671, Hadith 105-107; Sunan Abi Dawud, vol. 3, p. 218, Hadith 3234; Sunan Ibn Majah, vol. 1, p. 500, Hadith 1570 and p. 501, Hadith 1571; Al-Sunan al-Kubra, vol. 4, p. 131, Hadith 7207. Based on these reliable narrations, Sunnis also, like the followers of the Ahl al-Bayt (peace be upon them), believe in the desirability of visiting graves, and it is only the Wahhabi movement that questions the visitation of graves with baseless doubts.

4- Sahih Muslim, vol. 2, p. 671, Hadith 108. Also, see: Musnad Ibn Hanbal, vol. 3, p. 444, Hadith 9694; Sunan Abi Dawud, vol. 3, p. 218, Hadith 3234; Sunan Ibn Majah, vol. 1, p. 501, Hadith 1572; Al-Mustadrak ala al-Sahihayn, vol. 1, p. 531, Hadith 1390.

The Prophet (peace be upon him and his family) visited the grave of his mother and wept, and made those around him weep... Then he said: "Visit the graves, for they remind you of death." 

In another report, it is narrated:

 "كانَ رَسولُ اللّهِ كُلَّما كانَ لَيلَتُها (عائِشَةَ) مِن رَسولِ اللّهِ صلى الله عليه و آله يَخْرُجُ مِن آخِرِ

The Prophet of God (peace be upon him and his family), on those nights that were his turn to be at 'A'isha's house, would leave the house in the late hours of the night and go to Baqi' and say [facing the cemetery]: 

"Peace be upon you, O community of believers! What you were promised has come to you, a tomorrow appointed, and we, if Allah wills, shall join you. O Allah! Forgive the people of Baqi' al-Gharqad (2)!" 

It is also reported that Imam Ali (peace be upon him), upon returning from the Battle of Siffin, when approaching the cemetery of Kufa, addressed the inhabitants of the graveyard.

 (3) O you who slumber in lonely abodes, in desolate and empty places, in darkened sepulchers! O you who dwell in the dust, O you who reside in the land of estrangement, O you who are alone, O you who are without companions! You are our forerunners, having gone ahead, and we are your followers, soon to join you. [Know that] in your houses, others have settled, your spouses have remarried, and your wealth has been divided. This is the news of what is with us; what news have you? 

Then, the Imam (peace be upon him) turned to his companions and said: "أَما لَو اُذِنَ لَهُم فِي الكَلامِ لَأَخبَرُوكُم أَنَّ خَيرَ الزّادِ التَّقْوى." (1) 

"Know that if they were permitted to speak, they would inform you that the best provision is piety."

1- Sahih Muslim, vol. 2, p. 669, Hadith 102. Also, see: Sunan al-Nasa'i, vol. 4, p. 93; Al-Sunan al-Kubra, vol. 4, p. 132, Hadith 7210.

2- Baqi' al-Gharqad (root of boxthorn) was the initial name of the Baqi' cemetery, so called because of the growth of Gharqad (boxthorn) bushes there. Gradually, the name of the bush was dropped, and Baqi' (meaning: root) remained (see: Lughatnama-ye Dehkhoda, under "Baqi'" and "Baqi' al-Gharqad").

3- Nahj al-Balagha, Hikmat (Saying) 130.

Ziyarat of the Prophet of God (peace be upon him and his family) and the Ahl al-Bayt (peace be upon them)

Since the connection with the Messenger of God (peace be upon him and his family) and his pure family plays the greatest role in human happiness and felicity in this world and the hereafter, visiting them in their lives and after their deaths is recommended more than others. It is narrated that Imam Hussein (peace be upon him) asked his grandfather, the Messenger of God (peace be upon him and his family): 

"يا أَبتَاهُ! ما لِمَنْ زارَكَ؟" 

"O my father! What [reward] will there be for one who visits you?" 

The Prophet (peace be upon him and his family) replied:

 "يا بُنَىَّ! مَنْ زارَنى حَيّا وَ مَيِّتا أَو زارَ أَباكَ أَو زارَ أَخاكَ أَو زارَكَ كانَ حَقّا عَلَىَّ اَن أَزُورَهُ يَومَ القِيامَةِ وَاُخَلِّصَهُ مِنْ ذُنُوبِهِ." (2) 

"O my son! Whoever visits me in my lifetime or after my death, or visits your father, or your brother, or you, it is incumbent upon me to visit him on the Day of Resurrection and deliver him from his sins." 

It is also narrated from Imam Sadiq (peace be upon him) that he said:

 "مَن زارَنا فى مَماتِنا فَكَأَنَّما زارَنا فى مَحيانا." (3)

 "Whoever visits us after our passing, it is as if he has visited us during our lifetime."

1- Nahj al-Balagha, Hikmat (Saying) 130.

2- Al-Kafi, vol. 4, p. 548, Hadith 4.

3- Al-Mazar, Mufid, p. 201, Hadith 3.

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The Virtue of Visiting Other Members of the Ahl al-Bayt (peace be upon them)

The Virtue of Visiting Sayyid al-Shuhada (peace be upon him)

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The Virtue of Visiting Sayyid al-Shuhada (peace be upon him)

Observing the hadiths that have been narrated about the virtue of visiting Imam Hussein (peace be upon him) and comparing them with the narrations about the virtue of visiting other members of the Prophet's family (peace be upon him and his family) clearly shows that visiting him is more recommended and emphasized than visiting other members of the Ahl al-Bayt (peace be upon them). These narrations not only describe visiting Sayyid al-Shuhada (peace be upon him) as the most virtuous deed and similar to visiting God and His Prophet, but also explicitly state that visiting him is obligatory upon every believer who acknowledges the Imamate of the Imams (peace be upon them). Anyone who is able to visit that noble Imam in Karbala but neglects to do so has abandoned one of the rights of God and His Prophet (peace be upon him and his family) and, by this injustice, becomes subject to the displeasure of the Ahl al-Bayt (peace be upon them). Thus, he is deprived of abundant blessings and his faith and lifespan are diminished. Furthermore, in stating the reward for visiting Imam Hussein (peace be upon him), some hadiths consider it equal to the reward of performing a obligatory Hajj and an Umrah after it, and some consider it equivalent to the reward of performing Hajj for someone who has not been able to perform his obligatory Hajj. Indeed, a number of hadiths consider the virtue of visiting Imam Hussein (peace be upon him) to be far greater than this, equating it to a thousand Hajj pilgrimages. (1)

The Virtue of Visiting Other Members of the Ahl al-Bayt (peace be upon them)

The noteworthy point is that, based on a hadith narrated by Sheikh Saduq from Imam Sadiq (peace be upon him), the virtue (reward) of visiting other members of the Prophet's family (peace be upon him and his family) is equal to the virtue of visiting Imam Hussein (peace be upon him). 

The text of the hadith is as follows:

 "مَن زارَ واحِدا مِنّا كانَ كَمَن زار الحُسينَ عليه السلام." (2)

1- See: Danishnama-ye Imam Hussein (Encyclopedia of Imam Hussein), Thirteenth Section: 

Visiting Imam Hussein (peace be upon him) / Narrations Regarding the Equality of Visiting Imam Hussein (peace be upon him) with Hajj and Umrah.

2- Thawab al-A'mal, p. 98.

The Virtue of Visiting Imam Reza (peace be upon him)

Clarification of the Preference of Visiting the Ahl al-Bayt (peace be upon them) over Hajj

 * The Subject of Comparison

Whoever visits one of us is as if he has visited Hussein (peace be upon him). This hadith may refer to the fact that the wisdom inherent in visiting Imam Hussein (peace be upon him) also exists in visiting the other Imams (peace be upon them), although due to differences in political and social conditions and the resulting effects of the visitation, the virtue of visiting them may differ.

The Virtue of Visiting Imam Reza (peace be upon him)

A more thought-provoking point is that some hadiths explicitly state that visiting Imam Reza (peace be upon him) is equivalent to one million Hajj pilgrimages and has greater virtue than visiting Imam Hussein (peace be upon him). 

Muhammad ibn Abi Nasr Bizanti says: "I read in a letter from Imam Reza (peace be upon him):

 'Convey to my Shia that my visitation is equivalent to a thousand Hajj pilgrimages in the sight of Allah the Exalted.'" 

He adds that he discussed this matter with Imam Jawad (peace be upon him), asking: "How can his visitation be equivalent to a thousand Hajj pilgrimages?!

" Imam Jawad (peace be upon him) replied: 

"أَى وَاللّهِ وَ أَلفَ أَلفِ حَجَّةٍ لِمَنْ زارَهُ عارِفا بِحَقِّهِ!" (1) 

"By Allah, yes! And a million Hajj pilgrimages for whoever visits him, knowing his right!" 

It is worth mentioning that this hadith clearly shows that in such hadiths, the number does not have a literal meaning; rather, it signifies absolute abundance. 

In another hadith, Ali ibn Mahziyar asks Imam Jawad (peace be upon him): "Is the virtue of visiting your father, Imam Reza (peace be upon him), greater, or the virtue of visiting Imam Hussein (peace be upon him)?" He (peace be upon him) replied:

.....

1- Kitab Man La Yahduruhu al-Faqih, vol. 2, p. 582, Hadith 3182.

Clarification of the Preference of Visiting the Ahl al-Bayt (peace be upon them) over Hajj

 * The Subject of Comparison

 * Drawing Attention to Decisive Social Matters

 * Drawing Attention to the Reality of Hajj

"زِيارَةُ أَبى أَفضَلُ، وَ ذلِكَ أَنَّ أَبا عَبدِ اللّهِ عليه السلام يَزُورُهُ كُلُّ النّاسِ وَ أَبى لا يَزُورُهُ إِلّا الخَواصُّ مِنَ الشِّيعَةِ." (1) 

"Visiting my father is more virtuous, because Aba Abdillah (peace be upon him) is visited by all people, but my father is visited only by the select among the Shia." 

And this is the same point that was mentioned earlier, that socio-political conditions play a role in evaluating the virtue of visiting each member of the Prophet's family (peace be upon him and his family).

Clarification of the Preference of Visiting the Ahl al-Bayt (peace be upon them) over Hajj

To clarify and explain the aforementioned narrations that present the virtue of visiting the Ahl al-Bayt (peace be upon them) as far greater than Hajj, the following points are noteworthy:

 * The Subject of Comparison

To accurately understand the aforementioned hadiths, the first point that needs attention is that undoubtedly, the subject of comparison in the hadiths that explicitly or implicitly present visiting the Ahl al-Bayt (peace be upon them) as superior to Hajj is not a comparison between obligatory Hajj and recommended visitation, but rather a comparison between recommended Hajj and visitation. For this reason, some hadiths explicitly state that visiting Sayyid al-Shuhada (peace be upon him) cannot replace Hajjat al-Islam (obligatory Hajj); (2) rather, for someone who is unable to perform Hajj, visitation has the reward of Hajj until he is able to perform Hajj. (3) Therefore, the intention of the hadiths that consider visiting the Ahl al-Bayt (peace be upon them) more virtuous than Hajj is that after performing the obligatory Hajj, under special conditions that we will explain, visiting the Ahl al-Bayt (peace be upon them) has greater virtue.

1- Al-Kafi, vol. 4, p. 584, Hadith 1.

2- See: Tahdhib al-Ahkam, vol. 6, p. 50, Hadith 114; Al-Mazar, Mufid, p. 47, Hadith 2; Kamil al-Ziyarat, p. 322, Hadith 547.

3- See: Kamil al-Ziyarat, p. 297, Hadith 492; Bihar al-Anwar, vol. 101, p. 31, Hadith 21.

 * Drawing Attention to Decisive Social Matters

 * Drawing Attention to the Reality of Hajj

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 * Drawing Attention to Decisive Social Matters

The second point in understanding the aforementioned hadiths is that their intention is not to diminish the importance of Hajj (in its true sense); for if Hajj were not important, making it a criterion for evaluating other values would be meaningless. Similarly, the intention of the hadiths that evaluate the reward of reconciling between a husband and wife or patience in the face of calamities as a thousand times the reward of a martyr is not to discourage people from going to the front lines and engaging in Jihad, so that instead of Jihad, they engage in reforming the family affairs of others or adopt patience in the face of calamities; rather, the goal is to express the importance of preventing the disintegration of families, as well as resistance in the face of hardships. In clearer terms, since the value and importance of Hajj and martyrdom in the way of God are clear and self-evident to all Muslims, the leaders of Islam have made Hajj and martyrdom the criteria for evaluating a number of deeds that play a fundamental role in the development of society, in order to draw the attention of Muslims to their value. They have given glad tidings to those who, alongside fulfilling their obligatory duties, engage in such social affairs, that God, out of His grace, will bestow upon them a reward that is incomparable to the reward of performing recommended duties. Therefore, the reason for the doubled reward in the matters mentioned is that, on the one hand, the criterion of obligation does not exist in them for the Lawgiver to make their performance obligatory, and on the other hand, their performance is very beneficial and effective for the development of society and moving towards the desired Islamic society. Therefore, the Lawgiver, by doubling their reward, encourages and motivates people to perform them.

 * Drawing Attention to the Reality of Hajj

The most important point in the narrations that introduce visiting Imam Hussein (peace be upon him) as superior to Hajj is to draw the attention of Muslims to the spirit and reality of Hajj. The spirit of all acts of worship – of which Hajj is the most comprehensive – is the dominance of a system based on monotheism under the leadership of a just Imam in society; for it is only under the shadow of such a system that divine values can be realized and flourish. As reported from Imam Reza (peace be upon him), the Imamate of a just Imam is considered the foundation of the flourishing of Islam:

 "إِنَّ الإمامَةَ أُسُّ الإسلامِ النّامى." (1) "Indeed, Imamate is the growing root of Islam." 

Based on this, the leadership of just Imams – who are the manifestation of the dominance of monotheism – is the spirit, essence, and reality of Hajj, and a Hajj is accompanied by reality when it is performed under the leadership of just Imams and with dissociation from the leadership of tyrannical rulers – who are the manifestation of the dominance of polytheism and Taghut (false idols); for the entirety of Hajj is responding to the oneness of God Almighty and dissociating from absolute polytheism and polytheists. Thus, a Hajj that is not connected with the monotheistic system and Imamate – which is its manifestation – is not a true Hajj; rather, it is a pre-Islamic (jahili) Hajj, as the great Muhaddith (narrator of hadith), Sheikh Kulayni, has narrated from one of the companions of Imam Baqir (peace be upon him) named Fudayl, who said:

 "نَظَرَ [أبُو جَعفَرٍ عليه السلام ] إِلى النّاسِ يَطُوفُونَ حَولَ الكَعْبَةِ، فَقالَ: هكَذا كانوا يَطُوفونَ فى الجاهِلِيَةِ، إنَّما اُمِرُوا أَنْ يَطوفوا بِها، ثُمَّ يَنفِروا إلَينا فَيُعلِموُنا وَلايَتَهُم وَمَودَّتَهُم، وَيَعرِضوا عَلَينا نُصرَتَهم، ثُمَّ قَرَأَ هذِهِ الآيَةَ: «فَاجْعَلْ أَفْ_ئدَةً مِّنَ النَّاسِ تَهْوِى إِلَيْهِمْ» (2)."

 (3) Imam Baqir (peace be upon him) looked at the people circumambulating the Ka'ba. Then he said: 

"This is how they used to circumambulate in the pre-Islamic era." Then he said:

 "Indeed, they were commanded to circumambulate it, then to turn to us, to inform us of their allegiance and love, and to offer us their support."

 Then he recited this verse: 

"So make hearts among the people incline towards them" (2:37).

 In another narration from him, it is stated: 

"إنَّما اُمِرَ النّاسُ أَن يَأتوا هذِهِ الأحْجارَ فَيَطُوفوا بِها، ثُمَّ يَأتونا فَيُخْبِرونا بِوَلايتِهِم وَ يَعْرِضُوا عَلَي

Then they come unto us, and they make known their allegiance and love for us, and they proffer unto us their succour. (1) 

Verily, mankind hath been bidden to approach these stones [of the House of God], and to circle them in their devotion; thereafter to repair unto us, and to impart unto us their fealty and their readiness to aid us.

 Moreover, he (peace be upon him) hath said in another narration:

 "تَمامُ الحَجِّ لِقاءُ الإمام." (2)

 "The perfection of the Hajj is the meeting with the Imam." 

It is also narrated from Imam Sadiq (peace be upon him) that he said:

 "إذا حَجَّ أَحَدُكُم فَليَخْتِم حَجَّهُ بِزيارَتِنا ؛ لأَنَّ ذلِكَ مِن تَمامِ الحَجِّ." (3)

 "When one of you performs the Hajj, let him conclude his pilgrimage with our visitation; for that is of the perfection of the Hajj." 

Such narrations do clearly evince that the wilayah (spiritual authority and allegiance) of the Ahl al-Bayt (peace be upon them) is the very soul and essence of the Hajj, and that a Hajj devoid of connection with the leadership of the just Imam and dissociation from the polytheistic leaders who hold sway over society is no true Hajj. 

Now, considering the preceding explanations, one may apprehend the secret of the manifold virtues reported for the visitation of Sayyid al-Shuhada (peace be upon him), and discern why his visitation, when accompanied by ma'rifah (true understanding), is superior to a thousand supererogatory Hajj pilgrimages. And why the visitation of the other Imams (peace be upon them) is akin to the visitation of.....

1- Ibid., vol. 4, p. 549, Hadith 1; Kitab Man La Yahduruhu al-Faqih, vol. 2, p. 558, Hadith 3139.

2- Ibid., vol. 4, p. 549, Hadith 2.

3- Ilal al-Shara'i', p. 459, Hadith 1.

.....

The Most Important Adab of Visiting the Ahl al-Bayt (peace be upon them)

.....Sayyid al-Shuhada (peace be upon him)? And why the visitation of Imam Reza (peace be upon him) in particular social circumstances – wherein only the select Shia undertake his visitation – is more virtuous than the visitation of Imam Hussein (peace be upon him)? In truth, all these narrations seek to conjoin the Hajj with its very essence, and to prepare the Muslim people for the establishment of a government founded upon the values of monotheism, paving the way for the formation of the global Islamic government under the leadership of the Mahdi of the progeny of Muhammad (may Allah hasten his appearance). In other words, the political message of all these narrations is the laying of the groundwork for the governance of the Ahl al-Bayt (peace be upon them). This message may be gleaned from the visitation, accompanied by true understanding, of the tombs of the entire family of the Prophet (peace be upon him and his family). Although in certain epochs of history, the visitation of some Imams may possess greater virtue due to a more constructive message, it seems that the visitation of none of them can be as effective as the visitation of Imam Hussein (peace be upon him) in establishing a religious government. Hence, his visitation has been emphasized and recommended more than that of any other Imam.

The Most Important Adab of Visiting the Ahl al-Bayt (peace be upon them)

The visitation of the Ahl al-Bayt (peace be upon them) possesses numerous outward and inward adab (etiquettes) (1), the most significant of which is the possession of ma'rifah (true understanding). Therefore, in many narrations, the virtue of visiting the Imams (peace be upon them) is qualified by "knowledge of their right" – that is, recognizing their station in the cosmos and in the presence of God. (2) This qualification, in reality, directs the visitation of the Ahl al-Bayt (peace be upon them) towards its primary objective, which is the preparation for the global Islamic government under the leadership of the Ahl al-Bayt (peace be upon them).

1- It is worth noting that these adab differ regarding some Imams. For example, in the visitation of Imam Hussein (peace be upon him), it is recommended that the visitor abstain from using any fragrance or adornment, and enter the holy shrine with the dust of the journey and a disheveled and sorrowful countenance (see: Danishnama-ye Imam Hussein (Encyclopedia of Imam Hussein): "The Most Important Adab of Visiting Sayyid al-Shuhada (peace be upon him)").

2- This qualification has been repeated regarding the visitation of Imam Ali, Imam Hussein, and Imam Reza (peace be upon them).

.....

The Best Ziyarat Nama of the Ahl al-Bayt (peace be upon them)

It is worth mentioning that the ma'rifah of the Ahl al-Bayt (peace be upon them) has degrees, the lowest of which is the recognition of the station of Imamate and leadership of the Ahl al-Bayt and the obligation of obedience to them, and the highest of which is familiarity with the ethical and practical characteristics, virtues, and spiritual perfections of the Ahl al-Bayt and the extent of their nearness to the sacred realm of the Lordship. Therefore, the greater the visitor's ma'rifah regarding the Ahl al-Bayt (peace be upon them), the greater the value of his visitation and the more benefit he will derive from visiting them.

The Best Ziyarat Nama of the Ahl al-Bayt (peace be upon them)

Based on this, the best Ziyarat Nama of the Ahl al-Bayt (peace be upon them) is that which bespeaks the greater ma'rifah of the visitor regarding the characteristics and perfections of the family of the Prophet (peace be upon him and his family). One of the companions of Imam Hadi (peace be upon him) requested him to teach him such a visitation. He presented his request to the Imam (peace be upon him) thus:

 "عَلِّمنى _ يَا ابنَ رَسولِ اللّهِ _ قَولاً أَقُولُه ، بَليغا كاملاً إذا زُرتُ واحِدا مِنكُم." (1) 

"O son of the Messenger of God! Teach me a complete and eloquent saying that I may utter when I visit any one of you." 

Imam Hadi (peace be upon him), in response to the request of that person – whose name was Musa ibn Abdullah – composed the Ziyarat known as "Jamia Kabira." 

Therefore, this Ziyarat is a comprehensive and complete Ziyarat Nama in which all the characteristics and excellences of the Ahl al-Bayt (peace be upon them) are gathered, and it can be utilized for the visitation of all the Imams. Thus, it can be said that the "Ziyarat Jamia Kabira" (2) is the best Ziyarat Nama of the Ahl al-Bayt (peace be upon them) in both its wording and meaning, and it is among the shortest, yet the most sublime and powerful.....

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1- Kitab Man La Yahduruhu al-Faqih, vol. 2, p. 609, Hadith 3213; Tahdhib al-Ahkam, vol. 6, p. 95, Hadith 1.

2- It is worth noting that Allama Majlisi has mentioned fourteen "Ziyarat Jamia" in Bihar al-Anwar (vol. 102, pp. 126-210), five examples of which are found in Mafatih al-Jinan by Muhaddith Qummi.

The Necessity of Familiarity with the Commentary of "Ziyarat Jamia"

A. Understanding the Ziyarat Nama and Benefiting from It

B. Benefiting from the Ma'rifah of the Ahl al-Bayt (peace be upon them)

.....

.....texts of Imam that have been bequeathed by Imam Hadi (peace be upon him). In this regard, Musa ibn Abdullah Nakha'i holds a great right over the followers of the Ahl al-Bayt (peace be upon them); for if he had not made such a request to the Imam (peace be upon him), perhaps today we would have been deprived of this great intellectual boon.

The Necessity of Familiarity with the Commentary of "Ziyarat Jamia"

Considering what has been observed, familiarity with the commentary and interpretation of "Ziyarat Jamia" is necessary and essential for two reasons:

A. Understanding the Ziyarat Nama and Benefiting from It

It was mentioned earlier that this Ziyarat Nama indicates that the visitor is at the highest levels of understanding the Ahl al-Bayt (peace be upon them). It is obvious that this meaning becomes a reality only if the visitor understands what he is saying and believes in it. Therefore, familiarity with the commentaries of "Ziyarat Jamia" is necessary and essential for benefiting from it in visiting the Ahl al-Bayt (peace be upon them), and without paying attention to it, the visitor may utter untrue statements in the presence of the Ahl al-Bayt (peace be upon them).

B. Benefiting from the Ma'rifah of the Ahl al-Bayt (peace be upon them)

The ma'rifah of the Ahl al-Bayt (peace be upon them) encompasses numerous effects and blessings for the material and spiritual life of human beings. (1) It is narrated from the Messenger of God (peace be upon him and his family) that he said:

 "مَنْ مَنَّ اللّهُ عَلَيهِ بِمَعرِفَةِ أَهلِ بَيتى وَ وَلايَتِهِم فَقَد جَمَعَ اللّهُ لَهُ الخَيرَ كُلَّهُ." (2)

 "Whoever Allah has bestowed a great blessing upon by granting him the ma'rifah of my Ahl al-Bayt and their wilayah, then indeed Allah has gathered all goodness for him."

 Conversely, not knowing the Ahl al-Bayt (peace be upon them) leads to the failure to attain the monotheism and ma'rifah of God Almighty, as it is narrated from Imam Reza (peace be upon him) that he said:

 "مَن عَرَفَهُم فَقَد عَرَفَ اللّهَ وَ مَن جَهِلَهُم فَقَد جَهِلَ اللّهَ." (1) 

"Whoever knows them (the Ahl al-Bayt) has known Allah, and whoever is ignorant of them is ignorant of Allah."

1- To become familiar with the blessings of knowing the Ahl al-Bayt (peace be upon them) and the harms and losses resulting from not knowing them, see: Ahl al-Bayt (peace be upon them) in the Quran and Hadith, Second Section: Knowing the Ahl al-Bayt (peace be upon them).

2- Al-Amali, Saduq, p. 383, Hadith 9.

The Authenticity of "Ziyarat Jamia"

Ways to Prove the Authenticity of a Hadith

 * Tawatur (Multiple Transmission)

 * Gathering of Corroborating Evidence

.....

The Authenticity of "Ziyarat Jamia"

Another point that is noteworthy before beginning the commentary of "Ziyarat Jamia" is the extent of its authenticity and how its attribution to Imam Hadi (peace be upon him) is established.

Ways to Prove the Authenticity of a Hadith

Generally, the attribution of a saying to the Prophet (peace be upon him and his family) and the Imams (peace be upon them) can be established through four ways:

 * Tawatur (Multiple Transmission)

Tawatur means that in each level of narration (according to the terminology of rijal – the science of hadith narrators), the narrators of the report are so numerous that their agreement on a false narration is normally impossible, and certainty is obtained that no error has occurred in the presentation of the report.

 * Gathering of Corroborating Evidence

Establishing the authenticity of a hadith through the gathering of corroborating evidence means that although the reports may not reach the level of certainty on their own, the various pieces of evidence that indicate the correctness of the report (narration) are so numerous that the researcher attains certainty about the issuance and authenticity of the narration.

1- Al-Kafi, vol. 4, p. 579, Hadith 2.

.....

 * Strength of the Text

 * Reliable Chain of Transmission

.....

   The Strength of the Text of "Ziyarat Jamia"

certainty is obtained.

 * Strength of the Text

Experts in hadith and those who are skilled in recognizing the sayings of the Ahl al-Bayt (peace be upon them) can, by examining the text of the reports attributed to the Ahl al-Bayt (peace be upon them) and evaluating the weakness or strength of their content, determine the extent of the authenticity and attribution of a saying to the family of the Prophet (peace be upon him and his family).

 * Reliable Chain of Transmission

The fourth way to establish a saying's attribution to the Ahl al-Bayt (peace be upon them) is by evaluating its chain of transmission (sanad) and ensuring the trustworthiness of those who are in the chain. It is worth mentioning that the first and second ways yield certainty, and the third way can also yield certainty for expert scholars; however, the fourth way, if not accompanied by the third or second way, can only establish a presumption of the issuance of the narration.

The Strength of the Text of "Ziyarat Jamia"

From the perspective of the science of rijal, the Ziyarat Jamia Kabira possesses a reliable chain of transmission. (1) Furthermore, the text and content of this Ziyarat Nama are so strong and consistent with the Quran and other sayings.....

.....

1- In the specialized Shia rijal software "Dirayat al-Nur," the narrators of "Ziyarat Jamia" have been authenticated with the phrase "trustworthy upon investigation," and the narration as a whole is considered reliable. In examining the chains of transmission of the Ziyarat, it can be said that this Ziyarat has been narrated by Sheikh Saduq in his book Man La Yahduruhu al-Faqih and by Sheikh Tusi in his Tahdhib al-Ahkam through three of Sheikh Saduq's teachers: Ali ibn Ahmad ibn Musa, Muhammad ibn Ahmad Sinani, and Hussein ibn Ibrahim ibn Ahmad ibn Hisham Maktab (Katib). These three individuals narrated the "Ziyarat Jamia" from Muhammad ibn Abi Abdullah Kufi, from Muhammad ibn Ismail Barmaki, from Musa ibn Abdullah Nakha'i, from Imam Hadi (peace be upon him). Although some individuals in the chain of transmission do not have explicit authentication, no weakening or criticism has been reported for them either. Moreover, Sheikh Saduq has used descriptive words of "may Allah be pleased with him" and "may Allah have mercy on him" for some of them, which, according to the view of some rijal scholars (such as the late Sheikh Abdullah Mamaqani and the late Sheikh Inayatullah Quhpai), lends credibility to their reports.

Corroborating Evidence for the Authenticity of "Ziyarat Jamia"

.....

of the Ahl al-Bayt (peace be upon them) that a number of high-ranking experts in the sayings of the Ahl al-Bayt (peace be upon them) consider it authentic and its attribution to the infallible Imam to be definitive. The late Mulla Muhammad Taqi Majlisi (Majlisi Awwal) says in this regard:

 "The eloquence, fluency, and comprehensiveness of the attributes, each of which has been mentioned in numerous narrations, are evidence of the authenticity of this Ziyarat." (1)

 Similarly, the son of Majlisi Awwal, Allama Muhammad Baqir Majlisi, after commenting on this Ziyarat Nama in his valuable book Bihar al-Anwar, writes:

 "إِنّما بَسَطتُ الكلامَ فى شرح تلك الزيارة قليلاً وَ إنْ لَم أستوف حقّها حذرا من الإطالة ؛ لأنَّها أصحّ الزيارات سندا و أعمّها موردا و أفصحها لفظا و أبلغها معنى و أعلاها شأنا." (2)

 "I have only slightly expanded the discussion in explaining this Ziyarat, even though I have not fully done justice to it, for fear of being lengthy; for this Ziyarat has the most authentic chain of transmission, the most comprehensive scope and yield, the most eloquent words, the most profound meaning, and the highest status." 

In another writing, he states:

 "الزيارة نفسها شاهد عدل على صحّتها." (3) 

"The Ziyarat itself is a just witness to its authenticity." 

Also, the renowned hadith scholar and diligent researcher, Sayyid Abdullah Shubbar, says regarding this Ziyarat:

 "إنَّ فصاحة ألفاظها وفقراتها وبلاغة مضامينها و عباراتها تنادى بصدورها من عين صافية نبعت عن ينابيع الوحى و الإلهام و تدعو إلى أنَّها خرجت من ألسنة نواميس الدين و معاقل الأنام ؛ فانّها فوق كلام المخلوق وتحت كلام الخالق." (4) 

"The eloquence of its words and phrases, and the fluency of its content and expressions, proclaim its issuance from a pure spring that has flowed from the wellsprings of revelation and inspiration, and it calls out that it has emerged from the tongues of the custodians of religion and the strongholds of mankind; for it is truly above the words of the created and below the words of the Creator."

 Allama Mirza Abu al-Hasan Sha'rani – who is a great expert in the teachings of the Quran and hadith – also says in this regard: 

"The Ziyarat Jamia encompasses meanings that are far beyond what could pass through the minds of the narrators of hadith... and the presumption arising from the issuance of this hadith from the infallible ones is stronger than a sound chain of transmission." (1)

 Based on this, the magnificent and profound text of "Ziyarat Jamia" – which, from the viewpoint of great hadith experts.....

.....

Corroborating Evidence for the Authenticity of "Ziyarat Jamia"

Beyond the strength of the text and content of "Ziyarat Jamia," other corroborating evidence also confirms its authenticity. Among these are: the inclusion of this Ziyarat Nama in the book Man La Yahduruhu al-Faqih (2) – whose author, the Sheikh of the Muhaddithin (hadith scholars) Saduq, explicitly states in the introduction that he only includes narrations in this book that he considers authentic and according to which he issues fatwas (religious edicts) (3) – as well as its narration by Sheikh Tusi in Tahdhib al-Ahkam. (4)

 Furthermore, the spiritual unveiling (mukashafa) of Mulla Muhammad Taqi Majlisi (5) and.....

.....

1- Sharh Ziyarat Jamia Kabira, p. 263.

2- Kitab Man La Yahduruhu al-Faqih, vol. 2, p. 609, Hadith 3213.

3- Ibid., vol. 1, p. 1, Introduction.

4- Tahdhib al-Ahkam, vol. 6, p. 95, Hadith

.....

also the account of Sayyid Rashti (1) are other pieces of evidence that confirm the authenticity of this text.

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The Concern of Visitation

Finally, the concern of visiting the Ahl al-Bayt (peace be upon them) is one of the important issues that is necessary and essential for benefiting from the blessings of their visitation; for without paying attention to this issue, the visitor may perform an action that has no basis in the teachings of the Ahl al-Bayt (peace be upon them) and may even cause the weakening of the madhhab (school of thought) and the pessimism of other Muslims towards the leaders of the Shia school of thought, such as: tying threads, locks, and chains to the doors and windows of the shrines of the Imams and Imamzadas, as well as performing improper and disrespectful actions and movements upon entering the holy shrines of the Imams (peace be upon them). The Supreme Leader of the Islamic Revolution, Ayatollah Khamenei, has delivered valuable points in one of his speeches regarding this matter. In this speech, it is stated:

 "They have created a strange, bizarre, and unfamiliar innovation regarding visitation, such that when they intend to visit the holy tombs of the Imams (peace be upon them), they lie down on the ground upon entering the courtyard and crawl on their chests towards the shrine!"

1- See: Mafatih al-Jinan, p. 1072.

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The Complete Text of Ziyarat Jamia Kabira with an Uninterrupted Chain of Transmission, from Mohammadi Ri Shahri (the author in persian of Tafsir Natiq) to Imam Hadi (peace be upon him)

.....

Have you ever heard that any of the Imams (peace be upon them) or scholars, when intending to perform a visitation, would crawl on their chests from the entrance of the courtyard to the shrine?! If this action were commendable, recommended, acceptable, and good, our great figures would have hastened to perform it. This action is wrong; it is an insult to religion and visitation. Who propagates such innovations among the people? Could this also be the work of the enemy?! (1)

 In the same speech, the Supreme Leader narrates from Ayatollah Hajj Aqa Hussein Borujerdi, that great scholar, powerful, profound, and enlightened mujtahid (religious authority), that he forbade kissing the threshold (ataba), lest the enemies imagine that we are prostrating and create a false accusation against the Shia. 

Fundamentally, the visitation of the Ahl al-Bayt (peace be upon them) is a great act of worship, and the manner of worship, like its essence, must be approved by the Lawgiver. Therefore, any action whose approval by the Ahl al-Bayt (peace be upon them) is not established is considered a defect in the visitation, and abstaining from it is necessary and essential.

The Complete Text of Ziyarat Jamia Kabira with an Uninterrupted Chain of Transmission, from the Author to Imam Hadi (peace be upon him)

Before embarking on the commentary of the luminous "Ziyarat Jamia Kabira," I seek blessing by mentioning the uninterrupted chain of transmission, based on the permission of mashayikh riwa'i (narrational authorities), up to Imam Abu al-Hasan Ali ibn Muhammad Hadi (peace be upon him). (2) This humble servant, Muhammad Muhammadi Rayshahri, narrates from the erudite and pious mystic Ayatollah Sayyid Reza Baha' al-Dini, from the trustworthy Muhaddith Sheikh Abbas Qummi, from his esteemed teacher, the highly regarded Muhaddith Mirza Hussein Nuri, from the great Sheikh Ansari, from the great jurist Mulla Ahmad Naraqi, from the Allama Sayyid Bahr al-Ulum, from the researcher Bihbahani, from the diligent Allama Muhammad Baqir Majlisi – through the chains of transmission that

.....

1- His Eminence's speech to the clergy of Kohgiluyeh and Boyer-Ahmad Province, on the eve of the month of Muharram, dated the seventeenth of Khordad 1373 AH.

.....

he has mentioned in the book Bihar al-Anwar – from the esteemed Muhaddith Sheikh Saduq Ibn Babawayh Qummi, from Ali ibn Ahmad ibn Musa, Muhammad ibn Ahmad Sinani, and Hussein ibn Ibrahim ibn Ahmad ibn Hisham, all from Muhammad ibn Abi Abdullah Kufi, from Muhammad ibn Ismail Barmaki, from Musa ibn Abdullah Nakha'i, who said: "I said to Ali ibn Muhammad ibn Ali ibn Musa ibn Ja'far ibn Muhammad ibn Ali ibn al-Hussein ibn Ali ibn Abi Talib (peace be upon him): 

'Teach me, O son of the Messenger of God, an eloquent and complete saying that I may utter whenever I visit any one of you.' 

He (peace be upon him) said:

 'When you reach the door, stand and bear witness to the two testimonies of faith while you are in a state of ritual purity (ghusl). 

When you enter and see the tomb, stand and say: 'Allahu Akbar' thirty times. 

Then walk a little with tranquility and dignity, and take short steps. Then stand and say 'Allahu Akbar, the Mighty and Majestic God' thirty times. 

Then approach the tomb and say 'Allahu Akbar' forty times, completing one hundred takbirs. Then say:'"

السَّلامُ عَلَيْكُمْ يَا أَهْلَ بَيْتِ النُّبُوَّةِ وَ مَوْضِعَ الرِّسَالَةِ وَ مُخْتَلَفَ الْمَلائِكَةِ وَ مَهْبِطَ الْوَحْيِ وَ مَعْدِنَ الرَّحْمَةِ وَ خُزَّانَ الْعِلْمِ وَ مُنْتَهَى الْحِلْمِ وَ أُصُولَ الْكَرَمِ وَ قَادَةَ الْأُمَمِ وَ أَوْلِيَاءَ النِّعَمِ وَ عَنَاصِرَ الْأَبْرَارِ وَ دَعَائِمَ الْأَخْيَارِ وَ سَاسَةَ الْعِبَادِ وَ أَرْكَانَ الْبِلادِ وَ أَبْوَابَ الْإِيمَانِ وَ أُمَنَاءَ الرَّحْمَنِ وَ سُلالَةَ النَّبِيِّينَ وَ صَفْوَةَ الْمُرْسَلِينَ وَ عِتْرَةَ خِيَرَةِ رَبِّ الْعَالَمِينَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ السَّلامُ عَلَى أَئِمَّةِ الْهُدَى وَ مَصَابِيحِ الدُّجَى وَ أَعْلامِ التُّقَى وَ ذَوِي النُّهَى وَ أُولِي الْحِجَى وَ كَهْفِ الْوَرَى وَ وَرَثَةِ الْأَنْبِيَاءِ وَ الْمَثَلِ الْأَعْلَى وَ الدَّعْوَةِ الْحُسْنَى وَ حُجَجِ اللَّهِ عَلَى أَهْلِ الدُّنْيَا وَ الْآخِرَةِ وَ الْأُولَى وَ رَحْمَةُ

اللَّهِ وَ بَرَكَاتُهُ السَّلامُ عَلَى مَحَالِّ مَعْرِفَةِ اللَّهِ وَ مَسَاكِنِ بَرَكَةِ اللَّهِ وَ مَعَادِنِ حِكْمَةِ اللَّهِ وَ حَفَظَةِ سِرِّ اللَّهِ وَ حَمَلَةِ كِتَابِ اللَّهِ وَ أَوْصِيَاءِ نَبِيِّ اللَّهِ وَ ذُرِّيَّةِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ السَّلامُ عَلَى الدُّعَاةِ إِلَى اللَّهِ وَ الْأَدِلاءِ عَلَى مَرْضَاةِ اللَّهِ وَ الْمُسْتَقِرِّينَ فِي أَمْرِ اللَّهِ وَ التَّامِّينَ فِي مَحَبَّةِ اللَّهِ وَ الْمُخْلِصِينَ فِي تَوْحِيدِ اللَّهِ وَ الْمُظْهِرِينَ لِأَمْرِ اللَّهِ وَ نَهْيِهِ وَ عِبَادِهِ الْمُكْرَمِينَ الَّذِينَ لا يَسْبِقُونَهُ بِالْقَوْلِ وَ هُمْ بِأَمْرِهِ يَعْمَلُونَ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ السَّلامُ عَلَى الْأَئِمَّةِ الدُّعَاةِ وَ الْقَادَةِ الْهُدَاةِ وَ السَّادَةِ الْوُلاةِ وَ الذَّادَةِ الْحُمَاةِ وَ أَهْلِ الذِّكْرِ وَ أُولِي الْأَمْرِ وَ بَقِيَّةِ اللَّهِ وَ خِيَرَتِهِ وَ حِزْبِهِ وَ عَيْبَةِ عِلْمِهِ وَ حُجَّتِهِ وَ صِرَاطِهِ وَ نُورِهِ وَ بُرْهَانِهِ وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ أَشْهَدُ أَنْ لا إِلَهَ إِلا اللَّهُ وَحْدَهُ لا شَرِيكَ لَهُ كَمَا شَهِدَ اللَّهُ لِنَفْسِهِ وَ شَهِدَتْ لَهُ مَلائِكَتُهُ وَ أُولُوا الْعِلْمِ مِنْ خَلْقِهِ لا إِلَهَ إِلا هُوَ الْعَزِيزُ الْحَكِيمُ وَ أَشْهَدُ أَنَّ مُحَمَّدا عَبْدُهُ الْمُنْتَجَبُ وَ رَسُولُهُ الْمُرْتَضَى أَرْسَلَهُ بِالْهُدَى وَ دِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَ لَوْ كَرِهَ الْمُشْرِكُونَ وَ أَشْهَدُ أَنَّكُمُ الْأَئِمَّةُ الرَّاشِدُونَ الْمَهْدِيُّونَ الْمَعْصُومُونَ الْمُكَرَّمُونَ الْمُقَرَّبُونَ الْمُتَّقُونَ الصَّادِقُونَ الْمُصْطَفَوْنَ الْمُطِيعُونَ لِلَّهِ الْقَوَّامُونَ بِأَمْرِهِ الْعَامِلُونَ بِإِرَادَتِهِ الْفَائِزُونَ بِكَرَامَتِهِ اصْطَفَاكُمْ بِعِلْمِهِ وَ ارْتَضَاكُمْ لِغَيْبِهِ وَ اخْتَارَكُمْ لِسِرِّهِ وَ اجْتَبَاكُمْ بِقُدْرَتِهِ وَ أَعَزَّكُمْ بِهُدَاهُ وَ خَصَّكُمْ بِبُرْهَانِهِ وَ انْتَجَبَكُمْ لِنُورِهِ بِنُورِهِ وَ أَيَّدَكُمْ بِرُوحِهِ وَ رَضِيَكُمْ خُلَفَاءَ فِي أَرْضِهِ وَ حُجَجا عَلَى بَرِيَّتِهِ وَ أَنْصَارا لِدِينِهِ وَ حَفَظَةً لِسِرِّهِ وَ خَزَنَةً لِعِلْمِهِ وَ مُسْتَوْدَعا لِحِكْمَتِهِ وَ تَرَاجِمَةً لِوَحْيِهِ وَ أَرْكَانا لِتَوْحِيدِهِ وَ شُهَدَاءَ عَلَى خَلْقِهِ وَ أَعْلاما لِعِبَادِهِ وَ مَنَارا فِي بِلادِهِ وَ أَدِلاءَ عَلَى صِرَاطِهِ عَصَمَكُمُ اللَّهُ مِنَ الزَّلَلِ وَ آمَنَكُمْ مِنَ الْفِتَنِ وَ طَهَّرَكُمْ مِنَ الدَّنَسِ وَ أَذْهَبَ عَنْكُمُ الرِّجْسَ وَ طَهَّرَكُمْ تَطْهِيرا فَعَظَّمْتُمْ جَلالَهُ وَ أَكْبَرْتُمْ شَأْنَهُ وَ مَجَّدْتُمْ كَرَمَهُ وَ أَدَمْتُمْ أَدْمَنْتُمْ ذِكْرَهُ وَ وَكَّدْتُمْ ذَكَّرْتُمْ مِيثَاقَهُ وَ أَحْكَمْتُمْ عَقْدَ طَاعَتِهِ وَ نَصَحْتُمْ لَهُ فِي السِّرِّ وَ الْعَلانِيَةِ وَ دَعَوْتُمْ إِلَى سَبِيلِهِ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ وَ بَذَلْتُمْ أَنْفُسَكُمْ فِي مَرْضَاتِهِ وَ صَبَرْتُمْ عَلَى مَا أَصَابَكُمْ فِي حُبِّهِ وَ أَقَمْتُمُ الصَّلاةَ وَ آتَيْتُمُ الزَّكَاةَ وَ أَمَرْتُمْ بِالْمَعْرُوفِ وَ نَهَيْتُمْ عَنِ الْمُنْكَرِ وَ جَاهَدْتُمْ فِي اللَّهِ حَقَّ جِهَادِهِ حَتَّى أَعْلَنْتُمْ دَعْوَتَهُ وَ بَيَّنْتُمْ فَرَائِضَهُ وَ أَقَمْتُمْ حُدُودَهُ وَ نَشَرْتُمْ شَرَائِعَ أَحْكَامِهِ

وَ سَنَنْتُمْ سُنَّتَهُ وَ صِرْتُمْ فِي ذَلِكَ مِنْهُ إِلَى الرِّضَا وَ سَلَّمْتُمْ لَهُ الْقَضَاءَ وَ صَدَّقْتُمْ مِنْ رُسُلِهِ مَنْ مَضَى فَالرَّاغِبُ عَنْكُمْ مَارِقٌ وَ اللازِمُ لَكُمْ لاحِقٌ وَ الْمُقَصِّرُ فِي حَقِّكُمْ زَاهِقٌ وَ الْحَقُّ مَعَكُمْ وَ فِيكُمْ وَ مِنْكُمْ وَ إِلَيْكُمْ وَ أَنْتُمْ أَهْلُهُ وَ مَعْدِنُهُ وَ مِيرَاثُ النُّبُوَّةِ عِنْدَكُمْ وَ إِيَابُ الْخَلْقِ إِلَيْكُمْ وَ حِسَابُهُمْ عَلَيْكُمْ وَ فَصْلُ الْخِطَابِ عِنْدَكُمْ وَ آيَاتُ اللَّهِ لَدَيْكُمْ وَ عَزَائِمُهُ فِيكُمْ وَ نُورُهُ وَ بُرْهَانُهُ عِنْدَكُمْ وَ أَمْرُهُ إِلَيْكُمْ مَنْ وَالاكُمْ فَقَدْ وَالَى اللَّهَ وَ مَنْ عَادَاكُمْ فَقَدْ عَادَى اللَّهَ وَ مَنْ أَحَبَّكُمْ فَقَدْ أَحَبَّ اللَّهَ وَ مَنْ أَبْغَضَكُمْ فَقَدْ أَبْغَضَ اللَّهَ وَ مَنِ اعْتَصَمَ بِكُمْ فَقَدِ اعْتَصَمَ بِاللَّهِ أَنْتُمُ الصِّرَاطُ الْأَقْوَمُ وَ شُهَدَاءُ دَارِ الْفَنَاءِ وَ شُفَعَاءُ دَارِ الْبَقَاءِ وَ الرَّحْمَةُ الْمَوْصُولَةُ وَ الْآيَةُ الْمَخْزُونَةُ وَ الْأَمَانَةُ الْمَحْفُوظَةُ وَ الْبَابُ الْمُبْتَلَى بِهِ النَّاسُ مَنْ أَتَاكُمْ نَجَا وَ مَنْ لَمْ يَأْتِكُمْ هَلَكَ إِلَى اللَّهِ تَدْعُونَ وَ عَلَيْهِ تَدُلُّونَ وَ بِهِ تُؤْمِنُونَ وَ لَهُ تُسَلِّمُونَ وَ بِأَمْرِهِ تَعْمَلُونَ وَ إِلَى سَبِيلِهِ تُرْشِدُونَ وَ بِقَوْلِهِ تَحْكُمُونَ سَعِدَ مَنْ وَالاكُمْ وَ هَلَكَ مَنْ عَادَاكُمْ وَ خَابَ مَنْ جَحَدَكُمْ وَ ضَلَّ مَنْ فَارَقَكُمْ وَ فَازَ مَنْ تَمَسَّكَ بِكُمْ وَ أَمِنَ مَنْ لَجَأَ إِلَيْكُمْ وَ سَلِمَ مَنْ صَدَّقَكُمْ وَ هُدِيَ مَنِ اعْتَصَمَ بِكُمْ مَنِ اتَّبَعَكُمْ فَالْجَنَّةُ مَأْوَاهُ وَ مَنْ خَالَفَكُمْ فَالنَّارُ مَثْوَاهُ وَ مَنْ جَحَدَكُمْ كَافِرٌ وَ مَنْ حَارَبَكُمْ مُشْرِكٌ وَ مَنْ رَدَّ عَلَيْكُمْ فِي أَسْفَلِ دَرْكٍ مِنَ الْجَحِيمِ أَشْهَدُ أَنَّ هَذَا

أَشْهَدُ أَنَّ هَذَا سَابِقٌ لَكُمْ فِيمَا مَضَى وَ جَارٍ لَكُمْ فِيمَا بَقِيَ وَ أَنَّ أَرْوَاحَكُمْ وَ نُورَكُمْ وَ طِينَتَكُمْ وَاحِدَةٌ طَابَتْ وَ طَهُرَتْ بَعْضُهَا مِنْ بَعْضٍ خَلَقَكُمُ اللَّهُ أَنْوَارا فَجَعَلَكُمْ بِعَرْشِهِ مُحْدِقِينَ حَتَّى مَنَّ عَلَيْنَا بِكُمْ فَجَعَلَكُمْ فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَ يُذْكَرَ فِيهَا اسْمُهُ وَ جَعَلَ صَلَوَاتِنَا عَلَيْكُمْ وَ مَا خَصَّنَا بِهِ مِنْ وِلايَتِكُمْ طِيبا لِخَلْقِنَا وَ طَهَارَةً لِأَنْفُسِنَا وَ تَزْكِيَةً لَنَا وَ كَفَّارَةً لِذُنُوبِنَا فَكُنَّا عِنْدَهُ مُسَلِّمِينَ بِفَضْلِكُمْ وَ مَعْرُوفِينَ بِتَصْدِيقِنَا إِيَّاكُمْ فَبَلَغَ اللَّهُ بِكُمْ أَشْرَفَ مَحَلِّ الْمُكَرَّمِينَ وَ أَعْلَى مَنَازِلِ الْمُقَرَّبِينَ وَ أَرْفَعَ دَرَجَاتِ الْمُرْسَلِينَ حَيْثُ لا يَلْحَقُهُ لاحِقٌ وَ لا يَفُوقُهُ فَائِقٌ وَ لا يَسْبِقُهُ سَابِقٌ وَ لا يَطْمَعُ فِي إِدْرَاكِهِ طَامِعٌ حَتَّى لا يَبْقَى مَلَكٌ مُقَرَّبٌ وَ لا نَبِيٌّ مُرْسَلٌ وَ لا صِدِّيقٌ وَ لا شَهِيدٌ وَ لا عَالِمٌ وَ لا جَاهِلٌ وَ لا دَنِيٌّ وَ لا فَاضِلٌ وَ لا مُؤْمِنٌ صَالِحٌ وَ لا فَاجِرٌ طَالِحٌ وَ لا جَبَّارٌ عَنِيدٌ وَ لا شَيْطَانٌ مَرِيدٌ وَ لا خَلْقٌ فِيمَا بَيْنَ ذَلِكَ شَهِيدٌ إِلا عَرَّفَهُمْ جَلالَةَ أَمْرِكُمْ وَ عِظَمَ خَطَرِكُمْ وَ كِبَرَ شَأْنِكُمْ وَ تَمَامَ نُورِكُمْ وَ صِدْقَ

مَقَاعِدِكُمْ وَ ثَبَاتَ مَقَامِكُمْ وَ شَرَفَ مَحَلِّكُمْ وَ مَنْزِلَتِكُمْ عِنْدَهُ وَ كَرَامَتَكُمْ عَلَيْهِ وَ خَاصَّتَكُمْ لَدَيْهِ وَ قُرْبَ مَنْزِلَتِكُمْ مِنْهُ بِأَبِي أَنْتُمْ وَ أُمِّي وَ أَهْلِي وَ مَالِي وَ أُسْرَتِي أُشْهِدُ اللَّهَ وَ أُشْهِدُكُمْ أَنِّي مُؤْمِنٌ بِكُمْ وَ بِمَا آمَنْتُمْ بِهِ كَافِرٌ بِعَدُوِّكُمْ وَ بِمَا كَفَرْتُمْ بِهِ مُسْتَبْصِرٌ بِشَأْنِكُمْ وَ بِضَلالَةِ مَنْ خَالَفَكُمْ مُوَالٍ لَكُمْ وَ لِأَوْلِيَائِكُمْ مُبْغِضٌ لِأَعْدَائِكُمْ وَ مُعَادٍ لَهُمْ سِلْمٌ لِمَنْ سَالَمَكُمْ وَ حَرْبٌ لِمَنْ حَارَبَكُمْ مُحَقِّقٌ لِمَا حَقَّقْتُمْ مُبْطِلٌ لِمَا أَبْطَلْتُمْ مُطِيعٌ لَكُمْ عَارِفٌ بِحَقِّكُمْ مُقِرٌّ بِفَضْلِكُمْ مُحْتَمِلٌ لِعِلْمِكُمْ مُحْتَجِبٌ بِذِمَّتِكُمْ مُعْتَرِفٌ بِكُمْ مُؤْمِنٌ بِإِيَابِكُمْ مُصَدِّقٌ بِرَجْعَتِكُمْ مُنْتَظِرٌ لِأَمْرِكُمْ مُرْتَقِبٌ لِدَوْلَتِكُمْ آخِذٌ بِقَوْلِكُمْ عَامِلٌ بِأَمْرِكُمْ مُسْتَجِيرٌ بِكُمْ زَائِرٌ لَكُمْ لائِذٌ عَائِذٌ بِقُبُورِكُمْ مُسْتَشْفِعٌ إِلَى اللَّهِ عَزَّ وَ جَلَّ بِكُمْ وَ مُتَقَرِّبٌ بِكُمْ إِلَيْهِ وَ مُقَدِّمُكُمْ أَمَامَ طَلِبَتِي وَ حَوَائِجِي وَ إِرَادَتِي فِي كُلِّ أَحْوَالِي وَ أُمُورِي مُؤْمِنٌ بِسِرِّكُمْ وَ عَلانِيَتِكُمْ وَ شَاهِدِكُمْ وَ غَائِبِكُمْ وَ أَوَّلِكُمْ وَ آخِرِكُمْ وَ مُفَوِّضٌ فِي ذَلِكَ كُلِّهِ إِلَيْكُمْ وَ مُسَلِّمٌ فِيهِ مَعَكُمْ وَ قَلْبِي لَكُمْ مُسَلِّمٌ وَ رَأْيِي لَكُمْ تَبَعٌ وَ نُصْرَتِي لَكُمْ مُعَدَّةٌ حَتَّى يُحْيِيَ اللَّهُ تَعَالَى دِينَهُ بِكُمْ وَ يَرُدَّكُمْ فِي أَيَّامِهِ وَ يُظْهِرَكُمْ لِعَدْلِهِ وَ يُمَكِّنَكُمْ فِي أَرْضِهِ فَمَعَكُمْ مَعَكُمْ لا مَعَ غَيْرِكُمْ آمَنْتُ بِكُمْ وَ تَوَلَّيْتُ آخِرَكُمْ بِمَا تَوَلَّيْتُ بِهِ أَوَّلَكُمْ وَ بَرِئْتُ إِلَى اللَّهِ عَزَّ وَ جَلَّ مِنْ أَعْدَائِكُمْ وَ مِنَ الْجِبْتِ وَ الطَّاغُوتِ وَ الشَّيَاطِينِ وَ حِزْبِهِمُ الظَّالِمِينَ لَكُمْ وَ الْجَاحِدِينَ لِحَقِّكُمْ وَ الْمَارِقِينَ مِنْ وِلايَتِكُمْ وَ الْغَاصِبِينَ لِإِرْثِكُمْ وَ الشَّاكِّينَ فِيكُمْ الْمُنْحَرِفِينَ عَنْكُمْ وَ مِنْ كُلِّ وَلِيجَةٍ دُونَكُمْ وَ كُلِّ مُطَاعٍ سِوَاكُمْ وَ مِنَ الْأَئِمَّةِ الَّذِينَ يَدْعُونَ إِلَى النَّارِ فَثَبَّتَنِيَ اللَّهُ أَبَدا مَا حَيِيتُ عَلَى مُوَالاتِكُمْ وَ مَحَبَّتِكُمْ وَ دِينِكُمْ وَ وَفَّقَنِي لِطَاعَتِكُمْ وَ رَزَقَنِي شَفَاعَتَكُمْ وَ جَعَلَنِي مِنْ خِيَارِ مَوَالِيكُمْ التَّابِعِينَ لِمَا دَعَوْتُمْ إِلَيْهِ وَ جَعَلَنِي مِمَّنْ يَقْتَصُّ آثَارَكُمْ وَ يَسْلُكُ سَبِيلَكُمْ وَ يَهْتَدِي بِهُدَاكُمْ وَ يُحْشَرُ فِي زُمْرَتِكُمْ وَ يَكِرُّ فِي رَجْعَتِكُمْ وَ يُمَلَّكُ فِي دَوْلَتِكُمْ وَ يُشَرَّفُ فِي عَافِيَتِكُمْ وَ يُمَكَّنُ فِي أَيَّامِكُمْ وَ تَقَرُّ عَيْنُهُ غَدا بِرُؤْيَتِكُمْ بِأَبِي أَنْتُمْ وَ أُمِّي وَ نَفْسِي وَ أَهْلِي وَ مَالِي مَنْ أَرَادَ اللَّهَ بَدَأَ بِكُمْ وَ مَنْ وَحَّدَهُ قَبِلَ عَنْكُمْ وَ مَنْ قَصَدَهُ تَوَجَّهَ بِكُمْ مَوَالِيَّ لا أُحْصِي ثَنَاءَكُمْ وَ لا أَبْلُغُ مِنَ الْمَدْحِ كُنْهَكُمْ وَ مِنَ الْوَصْفِ قَدْرَكُمْ وَ أَنْتُمْ نُورُ الْأَخْيَارِ وَ هُدَاةُ الْأَبْرَارِ وَ حُجَجُ الْجَبَّارِ بِكُمْ فَتَحَ اللَّهُ وَ بِكُمْ يَخْتِمُ وَ بِكُمْ يُنَزِّلُ الْغَيْثَ وَ بِكُمْ

يُمْسِكُ السَّمَاءَ أَنْ تَقَعَ عَلَى الْأَرْضِ إِلا بِإِذْنِهِ وَ بِكُمْ يُنَفِّسُ الْهَمَّ وَ يَكْشِفُ الضُّرَّ وَ عِنْدَكُمْ مَا نَزَلَتْ بِهِ رُسُلُهُ وَ هَبَطَتْ بِهِ مَلائِكَتُهُ وَ إِلَى جَدِّكُمْ و اگر زيارت امير المؤمنين عليه السلام باشد بجاى و إلى جدكم بگو وَ إِلَى أَخِيكَ بُعِثَ الرُّوحُ الْأَمِينُ آتَاكُمُ اللَّهُ مَا لَمْ يُؤْتِ أَحَدا مِنَ الْعَالَمِينَ طَأْطَأَ كُلُّ شَرِيفٍ لِشَرَفِكُمْ وَ بَخَعَ كُلُّ مُتَكَبِّرٍ لِطَاعَتِكُمْ وَ خَضَعَ كُلُّ جَبَّارٍ لِفَضْلِكُمْ وَ ذَلَّ كُلُّ شَيْ ءٍ لَكُمْ وَ أَشْرَقَتِ الْأَرْضُ بِنُورِكُمْ وَ فَازَ الْفَائِزُونَ بِوِلايَتِكُمْ بِكُمْ يُسْلَكُ إِلَى الرِّضْوَانِ وَ عَلَى مَنْ جَحَدَ وِلايَتَكُمْ غَضَبُ الرَّحْمَنِ بِأَبِي أَنْتُمْ وَ أُمِّي وَ نَفْسِي وَ أَهْلِي وَ مَالِي ذِكْرُكُمْ فِي الذَّاكِرِينَ وَ أَسْمَاؤُكُمْ فِي الْأَسْمَاءِ وَ أَجْسَادُكُمْ فِي الْأَجْسَادِ وَ أَرْوَاحُكُمْ فِي الْأَرْوَاحِ وَ أَنْفُسُكُمْ فِي النُّفُوسِ وَ آثَارُكُمْ فِي الْآثَارِ وَ قُبُورُكُمْ فِي الْقُبُورِ فَمَا أَحْلَى أَسْمَاءَكُمْ وَ أَكْرَمَ أَنْفُسَكُمْ وَ أَعْظَمَ شَأْنَكُمْ وَ أَجَلَّ خَطَرَكُمْ وَ أَوْفَى عَهْدَكُمْ وَ أَصْدَقَ وَعْدَكُمْ كَلامُكُمْ نُورٌ وَ أَمْرُكُمْ رُشْدٌ وَ وَصِيَّتُكُمُ التَّقْوَى وَ فِعْلُكُمُ الْخَيْرُ وَ عَادَتُكُمُ الْإِحْسَانُ وَ سَجِيَّتُكُمُ الْكَرَمُ وَ شَأْنُكُمُ الْحَقُّ وَ الصِّدْقُ وَ الرِّفْقُ وَ قَوْلُكُمْ حُكْمٌ وَ حَتْمٌ وَ رَأْيُكُمْ عِلْمٌ وَ حِلْمٌ وَ حَزْمٌ إِنْ ذُكِرَ الْخَيْرُ كُنْتُمْ أَوَّلَهُ وَ أَصْلَهُ وَ فَرْعَهُ وَ مَعْدِنَهُ وَ مَأْوَاهُ وَ مُنْتَهَاهُ بِأَبِي أَنْتُمْ وَ أُمِّي وَ نَفْسِي كَيْفَ أَصِفُ حُسْنَ ثَنَائِكُمْ وَ أُحْصِي جَمِيلَ بَلائِكُمْ وَ بِكُمْ أَخْرَجَنَا اللَّهُ مِنَ الذُّلِّ وَ فَرَّجَ عَنَّا غَمَرَاتِ الْكُرُوبِ وَ أَنْقَذَنَا مِنْ شَفَا جُرُفِ الْهَلَكَاتِ وَ مِنَ النَّارِ بِأَبِي أَنْتُمْ وَ أُمِّي وَ نَفْسِي بِمُوَالاتِكُمْ عَلَّمَنَا اللَّهُ مَعَالِمَ دِينِنَا وَ أَصْلَحَ مَا كَانَ فَسَدَ مِنْ دُنْيَانَا وَ بِمُوَالاتِكُمْ تَمَّتِ الْكَلِمَةُ وَ عَظُمَتِ النِّعْمَةُ وَ ائْتَلَفَتِ الْفُرْقَةُ وَ بِمُوَالاتِكُمْ تُقْبَلُ الطَّاعَةُ الْمُفْتَرَضَةُ وَ لَكُمُ الْمَوَدَّةُ الْوَاجِبَةُ وَ الدَّرَجَاتُ الرَّفِيعَةُ وَ الْمَقَامُ الْمَحْمُودُ وَ الْمَكَانُ الْمَعْلُومُ عِنْدَ اللَّهِ عَزَّ وَ جَلَّ وَ الْجَاهُ الْعَظِيمُ وَ الشَّأْنُ الْكَبِيرُ وَ الشَّفَاعَةُ الْمَقْبُولَةُ رَبَّنَا آمَنَّا بِمَا أَنْزَلْتَ وَ اتَّبَعْنَا الرَّسُولَ فَاكْتُبْنَا مَعَ الشَّاهِدِينَ رَبَّنَا لا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَ هَبْ لَنَا مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُ سُبْحَانَ رَبِّنَا إِنْ كَانَ وَعْدُ رَبِّنَا لَمَفْعُولا يَا وَلِيَّ اللَّهِ إِنَّ بَيْنِي وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ ذُنُوبا لا يَأْتِي عَلَيْهَا إِلا رِضَاكُمْ فَبِحَقِّ مَنِ ائْتَمَنَكُمْ عَلَى سِرِّهِ وَ اسْتَرْعَاكُمْ أَمْرَ خَلْقِهِ وَ قَرَنَ طَاعَتَكُمْ بِطَاعَتِهِ لَمَّا اسْتَوْهَبْتُمْ ذُنُوبِي وَ كُنْتُمْ شُفَعَائِي فَإِنِّي لَكُمْ مُطِيعٌ مَنْ أَطَاعَكُمْ فَقَدْ أَطَاعَ اللَّهَ وَ مَنْ عَصَاكُمْ فَقَدْ

عَصَى اللَّهَ وَ مَنْ أَحَبَّكُمْ فَقَدْ أَحَبَّ اللَّهَ وَ مَنْ أَبْغَضَكُمْ فَقَدْ أَبْغَضَ اللَّهَ اللَّهُمَّ إِنِّي لَوْ وَجَدْتُ شُفَعَاءَ أَقْرَبَ إِلَيْكَ مِنْ مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ الْأَخْيَارِ الْأَئِمَّةِ الْأَبْرَارِ لَجَعَلْتُهُمْ شُفَعَائِي فَبِحَقِّهِمُ الَّذِي أَوْجَبْتَ لَهُمْ عَلَيْكَ أَسْأَلُكَ أَنْ تُدْخِلَنِي فِي جُمْلَةِ الْعَارِفِينَ بِهِمْ وَ بِحَقِّهِمْ وَ فِي زُمْرَةِ الْمَرْحُومِينَ بِشَفَاعَتِهِمْ إِنَّكَ أَرْحَمُ الرَّاحِمِينَ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّاهِرِينَ وَ سَلَّمَ تَسْلِيما كَثِيرا وَ حَسْبُنَا اللَّهُ وَ نِعْمَ الْوَكِيل (1)

1- .كتاب من لا يحضره الفقيه : ج2 ص609 ح3213 ، تهذيب الاحكام : ج6 ص95 ح177 ، عيون اخبار الرضا عليه السلام : ج2 ص272 ح1 ، المزار الكبير : ص523 ، المحتضر : ص215 ح282 ، بحار الانوار : ج102 ص127 ح4 

Peace be upon you, O Household of Prophethood, the very seat of the Divine Message, the frequented resort of angels, the landing place of revelation, the mine of mercy, the treasuries of knowledge, the ultimate of forbearance, the foundations of generosity, the leaders of nations, the guardians of blessings, the essence of the righteous, the pillars of the chosen, the governors of servants, the cornerstones of lands, the gates of faith, the trustees of the All-Merciful, the progeny of the prophets, the elect of the messengers, the kin of the best of the Lord of the worlds, and the mercy of Allah and His blessings be upon you. Peace be upon the Imams of guidance, the lamps of darkness, the ensigns of piety, the possessors of intellect, the masters of wisdom, the refuge of mankind, the inheritors of the prophets, the loftiest example, the fairest call, and the conclusive arguments of Allah for the people of this world, the hereafter, and the first, and the mercy of

Allah and His blessings be upon you. Peace be upon the places of the knowledge of Allah, the abodes of the blessings of Allah, the mines of the wisdom of Allah, the guardians of the secret of Allah, the bearers of the Book of Allah, the successors of the Prophet of Allah, and the progeny of the Messenger of Allah, may Allah's peace and blessings be upon him and his family. Peace be upon the callers unto Allah, the guides to the pleasure of Allah, those steadfast in the command of Allah, perfect in the love of Allah, sincere in the oneness of Allah, the proclaimers of the command and prohibition of Allah, and His honored servants who do not precede Him in speech and act according to His command, and the mercy of Allah and His blessings be upon you. Peace be upon the guiding Imams who call to righteousness, the leaders of guidance, the noble governors, the protecting defenders, the people of remembrance, the possessors of authority, the remnant of Allah, His chosen ones, His party, the repository of His knowledge, His conclusive argument, His path, His light, and His manifest proof, and the mercy of Allah and His blessings be upon you. I bear witness that there is no god but Allah, alone without any partners, just as Allah Himself bears witness, and His angels and those endowed with knowledge among His creation bear witness. There is no god but He, the All-Mighty, the All-Wise. And I bear witness that Muhammad is His chosen servant and His approved messenger, whom He sent with guidance and the religion of truth to make it prevail over all religions, even though the polytheists may detest it. And I bear witness that you are the rightly guided Imams, the divinely guided ones, the infallible ones, the honored ones, the near ones, the pious ones, the truthful ones, the chosen ones, the obedient ones to Allah, those who uphold His command, act according to His will, and are triumphant through His honor. He chose you through His knowledge, approved of you for His unseen, selected you for His secret, elected you through His power, honored you through His guidance, distinguished you through His manifest proof, chose you for His light by His light, supported you with His spirit, and approved of you as His successors in His earth, His conclusive arguments for His creation, the helpers of His religion, the guardians of His secret, the treasurers of His knowledge, the repositories of His wisdom, the interpreters of His revelation, the pillars of His oneness, the witnesses over His creation, the ensigns for His servants, the beacons in His lands, and the guides to His path. Allah has preserved you from error, secured you from trials, purified you from impurity, removed all defilement from you, and purified you with a perfect purification. Thus, you magnified His glory, exalted His affair, glorified His generosity, perpetuated the remembrance of Him, strengthened the covenant with Him, made firm the bond of obedience to Him, advised Him in secret and in public, called unto His path with wisdom and goodly exhortation, sacrificed yourselves in His pleasure, endured patiently whatever befell you in His love, established prayer, paid the zakat, enjoined good, forbade evil, and strove in Allah's cause with a true striving until you proclaimed His call, clarified His obligations, established His laws, disseminated the statutes of His ordinances,

and followed His sunna (practice). In all this, you attained His good pleasure and submitted to His decree, and you believed in those of His messengers who had passed away. Whoever turns away from you has deviated, and whoever adheres to you has attained, and whoever falls short in your right has perished. Truth is with you, in you, from you, and unto you. You are its people and its mine. The inheritance of prophethood is with you, and the return of creation is unto you, and their reckoning is upon you, and the decisive word is with you, and the signs of Allah are with you, and His firm commands are in you, and His light and His manifest proof are with you, and His command is unto you. Whoever befriends you has befriended Allah, and whoever opposes you has opposed Allah, and whoever loves you has loved Allah, and whoever hates you has hated Allah, and whoever holds fast to you has held fast to Allah. You are the most upright path, the witnesses of the abode of annihilation, the intercessors of the abode of eternity, the joined mercy, the treasured sign, the guarded trust, and the gate through which people are tested. Whoever comes to you is saved, and whoever does not come to you is ruined. Unto Allah you call, and unto Him you guide, and in Him you believe, and to Him you submit, and by His command you act, and unto His path you direct, and by His word you judge. Happy is he who befriends you, and ruined is he who opposes you, and lost is he who denies you, and astray is he who separates from you, and triumphant is he who holds fast to you, and secure is he who seeks refuge in you, and safe is he who believes you, and guided is he who holds fast to you. Whoever follows you, Paradise is his abode, and whoever opposes you, Hell is his dwelling place, and whoever denies you is a disbeliever, and whoever wars against you is a polytheist, and whoever rejects you is in the lowest abyss of Hell. I bear witness that this was predestined for you in the past and continues for you in the future, and that your spirits, your light, and your essence are one, pure and purified, one from another. Allah created you as lights and placed you encircling His Throne until He bestowed favor upon us through you and placed you in houses which Allah has permitted to be raised and wherein His name is remembered. And He made our prayers upon you and what He has favored us with of your wilayah (spiritual authority and allegiance) a purification for our creation, a cleansing for our souls, a sanctification for us, and an expiation for our sins. Thus, we are before Him submissive through your grace and known through our belief in you. So may Allah elevate you to the noblest station of the honored ones, the highest abodes of the near ones, and the loftiest ranks of the messengers, where no one can overtake you, nor excel you, nor precede you, nor can any aspirant hope to attain your station. So much so that no near angel, nor sent prophet, nor truthful one, nor martyr, nor scholar, nor ignorant one, nor humble one, nor noble one, nor righteous believer, nor wicked sinner, nor obstinate tyrant, nor rebellious devil, nor any creature in between, will remain without recognizing the majesty of your affair, the greatness of your significance, the loftiness of your rank, the perfection of your light, the truthfulness of

your seats, the firmness of your station, the nobility of your place, your rank with Him, your honor before Him, your special status with Him, and the nearness of your abode to Him. May my father, my mother, my family, my wealth, and my kindred be sacrificed for you. I call Allah and you to witness that I am a believer in you and in what you have believed in, a disbeliever in your enemies and in what you have disbelieved in, enlightened regarding your affair and the error of whoever opposes you, a friend to you and to your friends, an enemy to your foes and an adversary to them, at peace with whoever is at peace with you, and at war with whoever wars against you, affirming what you have affirmed, nullifying what you have nullified, obedient to you, recognizing your right, acknowledging your excellence, bearing your knowledge, seeking refuge in your covenant, confessing to your truth, believing in your return, confirming your reappearance, awaiting your command, anticipating your reign, adhering to your word, acting according to your command, seeking your protection, visiting you, taking refuge and seeking sanctuary at your tombs, interceding with Allah, the Mighty and Majestic, through you, drawing near to Him through you, and placing you before my requests, my needs, and my desires in all my states and affairs. I am a believer in your secret and your public, your present and your absent, your first and your last, and I entrust all this to you and submit to it with you. My heart is submissive to you, my opinion follows yours, and my support is prepared for you until Allah, the Exalted, revives His religion through you, restores you in His days, manifests you for His justice, and establishes you in His earth. I am with you, with you, not with others. I have believed in you and have taken as my guardians your last just as I have taken your first, and I have declared my disavowal before Allah, the Mighty and Majestic, of your enemies, and of al-jibt (false deities), al-taghut (idols and tyrants), the devils and their unjust parties who oppose you, deny your right, deviate from your wilayah, usurp your inheritance, doubt you, turn away from you, and from every intimate friend other than you and every obeyed one besides you, and from the Imams who call to the Fire. So may Allah keep me firm forever, as long as I live, in your friendship, your love, and your religion, and may He grant me success in obeying you, bestow upon me your intercession, and make me among the best of your followers who adhere to what you have called unto, and make me among those who follow your footsteps, tread your path, are guided by your guidance, are gathered in your company, return in your reappearance, are given dominion in your state, are honored in your well-being, are established in your days, and whose eyes will be gladdened tomorrow by seeing you. May my father, my mother, my soul, my family, and my wealth be sacrificed for you. Whoever intends Allah begins with you, and whoever proclaims His oneness accepts from you, and whoever seeks Him turns towards you, O my guardians. I cannot enumerate your praises, nor can I attain the essence of your eulogy, nor the measure of your description. You are the light of the chosen, the guides of the righteous, and the conclusive arguments of the Almighty. Through you Allah has opened, and through you He will seal, and through you He sends down the rain, and through you

He holds the sky from falling upon the earth except by His leave, and through you He dispels sorrow and removes affliction. With you is what His messengers brought down and what His angels descended with, and unto your ancestor – and if the visitation is for Amir al-Mu'minin (peace be upon him), say in place of "unto your ancestor": "and unto your brother" – the trustworthy spirit was sent down. Allah has given you what He has not given to anyone in the worlds. Every noble one humbled himself before your nobility, and every arrogant one submitted to your obedience, and every tyrant yielded to your excellence, and everything became low for you, and the earth shone with your light, and the triumphant ones attained victory through your wilayah. Through you one treads the path to Paradise, and upon whoever denies your wilayah is the wrath of the All-Merciful. May my father, my mother, my soul, my family, and my wealth be sacrificed for you. Your remembrance is among those who remember, and your names are among the names, and your bodies are among the bodies, and your spirits are among the spirits, and your souls are among the souls, and your traces are among the traces, and your graves are among the graves. How sweet are your names, how noble are your souls, how great is your station, how lofty is your significance, how faithful is your covenant, and how truthful is your promise. Your speech is light, your command is rectitude, your testament is piety, your action is goodness, your custom is benevolence, your nature is generosity, your affair is truth, sincerity, and kindness, your word is judgment and definitive, and your opinion is knowledge, forbearance, and prudence. If goodness is mentioned, you are its first, its origin, its branch, its mine, its abode, and its ultimate end. May my father, my mother, and my soul be sacrificed for you. How can I describe the beauty of your praise and enumerate the excellence of your trials? Through you Allah brought us forth from humiliation, relieved us from the overwhelming distresses, and saved us from the brink of destruction and from the Fire. May my father, my mother, and my soul be sacrificed for you. Through your wilayah, Allah taught us the landmarks of our religion, rectified what had become corrupt in our world, and through your wilayah the word was perfected, the blessing became great, and discord was reconciled. Through your wilayah, the obligatory obedience is accepted, and for you is the obligatory love, the high ranks, the praised station, the known place with Allah, the Mighty and Majestic, the great dignity, the lofty affair, and the accepted intercession. "Our Lord, we have believed in what You have sent down and have followed the Messenger, so write us among those who bear witness. Our Lord, do not let our hearts deviate after You have guided us, and grant us from Yourself mercy, for indeed You are the Bestower. Glory be to our Lord; indeed, the promise of our Lord is ever fulfilled." O guardian of Allah, indeed between me and Allah, the Mighty and Majestic, are sins which can only be erased by your pleasure. So by the right of those whom He entrusted with His secret, and whom He made guardians over the affairs of His creation, and whose obedience He linked with His obedience, I implore you to intercede for my sins and be my intercessors, for indeed I am obedient to you. Whoever obeys you has obeyed Allah, and whoever disobeys you has

disobeyed Allah, and whoever loves you has loved Allah, and whoever hates you has hated Allah. O Allah, if I had found intercessors nearer to You than Muhammad and his noble household, the righteous Imams, I would have made them my intercessors. So by their right which You have made incumbent upon Yourself for them, I ask You to include me among those who know them and their right, and in the company of those who receive mercy through their intercession, for indeed You are the Most Merciful of the merciful. And may Allah's peace and abundant blessings be upon Muhammad and his pure progeny. And Allah is sufficient for us, and He is the best of those in whom trust is put. (1)

Peace be upon you, O Household of Prophethood!

---

### السَّلامُ عَلَيْكُمْ يَا أَهْلَ بَيْتِ النُّبُوَّةِ

**Peace be upon you, O family of Prophethood,**

### وَ مَوْضِعَ الرِّسَالَةِ

**and the abode of the Message,**

### وَ مُخْتَلَفَ الْمَلائِكَةِ

**and the gathering place of Angels,**

### وَ مَهْبِطَ الْوَحْيِ

**and the descent of Revelation,**

### وَ مَعْدِنَ الرَّحْمَةِ

**and the source of Mercy,**

### وَ خُزَّانَ الْعِلْمِ

**and the treasurers of Knowledge,**

### وَ مُنْتَهَى الْحِلْمِ

**and the epitome of Forbearance,**

### وَ أُصُولَ الْكَرَمِ

**and the roots of Generosity,**

### وَ قَادَةَ الْأُمَمِ

**and the leaders of Nations,**

### وَ أَوْلِيَاءَ النِّعَمِ

**and the guardians of Blessings,**

### وَ عَنَاصِرَ الْأَبْرَارِ

**and the components of the Righteous,**

### وَ دَعَائِمَ الْأَخْيَارِ

**and the supports of the Good,**

### وَ سَاسَةَ الْعِبَادِ

**and the rulers of the Servants,**

### وَ أَرْكَانَ الْبِلَادِ

**and the pillars of the Lands,**

### وَ أَبْوَابَ الْإِيمَانِ

**and the gates of Faith,**

### وَ أُمَنَاءَ الرَّحْمَنِ

**and the trustees of the Merciful,**

### وَ سُلالَةَ النَّبِيِّينَ

**and the lineage of the Prophets,**

### وَ صَفْوَةَ الْمُرْسَلِينَ

**and the elite of the Messengers,**

### وَ عِتْرَةَ خِيَرَةِ رَبِّ الْعَالَمِينَ

**and the pure progeny of the Lord of the Worlds,**

### وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ

**and the Mercy of God and His Blessings.**

### السَّلامُ عَلَى أَئِمَّةِ الْهُدَى

**Peace be upon the Imams of Guidance,**

### وَ مَصَابِيحِ الدُّجَى

**and the lamps of the darkness,**

### وَ أَعْلَامِ التُّقَى

**and the banners of Piety,**

### وَ ذَوِي النُّهَى

**and the possessors of Wisdom,**

### وَ أُولِي الْحِجَى

**and the men of discernment,**

### وَ كَهْفِ الْوَرَى

**and the refuge of mankind,**

### وَ وَرَثَةِ الْأَنْبِيَاءِ

**and the heirs of the Prophets,**

### وَ الْمَثَلِ الْأَعْلَى

**and the highest example,**

### وَ الدَّعْوَةِ الْحُسْنَى

**and the call to goodness,**

### وَ حُجَجِ اللَّهِ عَلَى أَهْلِ الدُّنْيَا وَ الْآخِرَةِ

**and the proofs of God upon the people of this world and the Hereafter,**

### وَ الْأُولَى

**and in the first place,**

### وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ

**and the Mercy of God and His Blessings.**

### السَّلامُ عَلَى مَحَالِّ مَعْرِفَةِ اللَّهِ

**Peace be upon the places of the knowledge of God,**

### وَ مَسَاكِنِ بَرَكَةِ اللَّهِ

**and the dwellings of the Blessing of God,**

### وَ مَعَادِنِ حِكْمَةِ اللَّهِ

**and the sources of the Wisdom of God,**

### وَ حَفَظَةِ سِرِّ اللَّهِ

**and the guardians of the Secret of God,**

### وَ حَمَلَةِ كِتَابِ اللَّهِ

**and the bearers of the Book of God,**

### وَ أَوْصِيَاءِ نَبِيِّ اللَّهِ

**and the legatees of the Prophet of God,**

### وَ ذُرِّيَّةِ رَسُولِ اللَّهِ

**and the descendants of the Messenger of God,**

### صَلَّى اللَّهُ عَلَيْهِ وَ آلِهِ

**may peace be upon him and his family,**

### وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ

**and the Mercy of God and His Blessings.**

### السَّلامُ عَلَى الدُّعَاةِ إِلَى اللَّهِ

**Peace be upon the callers to God,**

### وَ الْأَدِلاءِ عَلَى مَرْضَاةِ اللَّهِ

**and the guides to the pleasure of God,**

### وَ الْمُسْتَقِرِّينَ فِي أَمْرِ اللَّهِ

**and those who are steadfast in the matter of God,**

### وَ التَّامِّينَ فِي مَحَبَّةِ اللَّهِ

**and those who are complete in the love of God,**

### وَ الْمُخْلِصِينَ فِي تَوْحِيدِ اللَّهِ

**and those who are sincere in the Oneness of God,**

### وَ الْمُظْهِرِينَ لِأَمْرِ اللَّهِ وَ نَهْيِهِ

**and those who manifest the commands and prohibitions of God,**

### وَ عِبَادِهِ الْمُكْرَمِينَ

**and His honored servants,**

### الَّذِينَ لا يَسْبِقُونَهُ بِالْقَوْلِ

**who do not precede Him in speech,**

### وَ هُمْ بِأَمْرِهِ يَعْمَلُونَ

**and they act upon His command.**

### وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ

**And the Mercy of God and His Blessings.**

### السَّلامُ عَلَى الْأَئِمَّةِ الدُّعَاةِ

**Peace be upon the Imams who call to God,**

### وَ الْقَادَةِ الْهُدَاةِ

**and the leaders who guide,**

### وَ السَّادَةِ الْوُلاةِ

**and the nobles who govern,**

### وَ الذَّادَةِ الْحُمَاةِ

**and the protectors who shield,**

### وَ أَهْلِ الذِّكْرِ

**and the people of remembrance,**

### وَ أُولِي الْأَمْرِ

**and the possessors of authority,**

### وَ بَقِيَّةِ اللَّهِ

**and the remnants of God,**

### وَ خِيَرَتِهِ

**and His chosen ones,**

### وَ حِزْبِهِ

**and His party,**

### وَ عَيْبَةِ عِلْمِهِ

**and the repository of His knowledge,**

### وَ حُجَّتِهِ

**and His proof,**

### وَ صِرَاطِهِ

**and His path,**

### وَ نُورِهِ

**and His light,**

### وَ بُرْهَانِهِ

**and His evidence.**

### وَ رَحْمَةُ اللَّهِ وَ بَرَكَاتُهُ

**And the Mercy of God and His Blessings.**

### أَشْهَدُ أَنْ لا إِلَهَ إِلا اللَّهُ

**I bear witness that there is no deity but God,**

### وَحْدَهُ لا شَرِيكَ لَهُ

**He is Alone, with no partner,**

### كَمَا شَهِدَ اللَّهُ لِنَفْسِهِ

**as God Himself has borne witness to His Oneness,**

### وَ شَهِدَتْ لَهُ مَلائِكَتُهُ

**and His angels have testified to Him,**

### وَ أُولُوا الْعِلْمِ مِنْ خَلْقِهِ

**and the learned among His creation.**

### لا إِلَهَ إِلا هُوَ الْعَزِيزُ الْحَكِيمُ

**There is no deity but He, the Mighty, the Wise.**

### وَ أَشْهَدُ أَنَّ مُحَمَّدا عَبْدُهُ الْمُنْتَجَبُ

**And I bear witness that Muhammad is His chosen servant,**

### وَ رَسُولُهُ الْمُرْتَضَى

**and His approved Messenger,**

### أَرْسَلَهُ بِالْهُدَى وَ دِينِ الْحَقِّ

**He sent him with guidance and the Religion of Truth,**

### لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ

**to manifest it over all religions,**

### وَ لَوْ كَرِهَ الْمُشْرِكُونَ

**even if the polytheists dislike it.**

### وَ أَشْهَدُ أَنَّكُمُ الْأَئِمَّةُ

**And I bear witness that you are the Imams,**

### الرَّاشِدُونَ الْمَهْدِيُّونَ

**the rightly guided, the divinely guided,**

### الْمَعْصُومُونَ

**the infallible,**

### الْمُكَرَّمُونَ

**the honored,**

### الْمُقَرَّبُونَ

**the near ones,**

### الْمُتَّقُونَ

**the pious,**

### الصَّادِقُونَ

**the truthful,**

### الْمُصْطَفَوْنَ

**the chosen,**

### الْمُطِيعُونَ لِلَّهِ

**the obedient to God,**

### الْقَوَّامُونَ بِأَمْرِهِ

**the ones who uphold His command,**

### الْعَامِلُونَ بِإِرَادَتِهِ

**the doers of His will,**

### الْفَائِزُونَ بِكَرَامَتِهِ

**the winners of His honor.**

### اصْطَفَاكُمْ بِعِلْمِهِ

**He has chosen you by His knowledge,**

### وَ ارْتَضَاكُمْ لِغَيْبِهِ

**and has approved you for His unseen,**

### وَ اخْتَارَكُمْ لِسِرِّهِ

**and has selected you for His secret,**

### وَ اجْتَبَاكُمْ بِقُدْرَتِهِ

**and has chosen you by His power,**

### وَ أَعَزَّكُمْ بِهُدَاهُ

**and has honored you with His guidance,**

### وَ خَصَّكُمْ بِبُرْهَانِهِ

**and has distinguished you with His proof,**

### وَ انْتَجَبَكُمْ لِنُورِهِ

**and has chosen you for His light,**

### بِنُورِهِ

**with His light.**

### وَ أَيَّدَكُمْ بِرُوحِهِ

**And He has supported you with His Spirit,**

### وَ رَضِيَكُمْ خُلَفَاءَ فِي أَرْضِهِ

**and has made you His successors upon His earth,**

### وَ حُجَجا عَلَى بَرِيَّتِهِ

**and His proofs upon His creation,**

### وَ أَنْصَارا لِدِينِهِ

**and His supporters of His Religion,**

### وَ حَفَظَةً لِسِرِّهِ

**and the guardians of His secret,**

### وَ خَزَنَةً لِعِلْمِهِ

**and the treasurers of His knowledge,**

### وَ مُسْتَوْدَعا لِحِكْمَتِهِ

**and the depositaries of His wisdom,**

### وَ تَرَاجِمَةً لِوَحْيِهِ

**and the interpreters of His revelation,**

### وَ أَرْكَانًا لِتَوْحِيدِهِ

**and the pillars of His Oneness,**

### وَ شُهَدَاءَ عَلَى خَلْقِهِ

**and the witnesses upon His creation,**

### وَ أَعْلاما لِعِبَادِهِ

**and the flags for His servants,**

### وَ مَنَارا فِي بِلادِهِ

**and the guiding lights in His lands,**

### وَ أَدِلاءَ عَلَى صِرَاطِهِ

**and the guides upon His path.**

### عَصَمَكُمُ اللَّهُ مِنَ الزَّلَلِ

**May God protect you from error,**

### وَ آمَنَكُمْ مِنَ الْفِتَنِ

**and grant you safety from trials,**

### وَ طَهَّرَكُمْ مِنَ الدَّنَسِ

**and purify you from blemishes,**

### وَ أَذْهَبَ عَنْكُمُ الرِّجْسَ

**and remove from you all impurity,**

### وَ طَهَّرَكُمْ تَطْهِيرا

**and cleanse you thoroughly.**

### فَعَظَّمْتُمْ جَلالَهُ

**Thus you have magnified His majesty,**

### وَ أَكْبَرْتُمْ شَأْنَهُ

**and exalted His status,**

### وَ مَجَّدْتُمْ كَرَمَهُ

**and glorified His generosity,**

### وَ أَدَمْتُمْ أَدْمَنْتُمْ ذِكْرَهُ

**and you have continued to remember Him,**

### وَ وَكَّدْتُمْ ذَكَّرْتُمْ مِيثَاقَهُ

**and you have confirmed His covenant,**

### وَ أَحْكَمْتُمْ عَقْدَ طَاعَتِهِ

**and you have established the bond of obedience to Him,**

### وَ نَصَحْتُمْ لَهُ فِي السِّرِّ وَ الْعَلانِيَةِ

**and you have advised Him in secret and in public,**

### وَ دَعَوْتُمْ إِلَى سَبِيلِهِ

**and you have called to His path,**

### بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ

**with wisdom and good counsel,**

### وَ بَذَلْتُمْ أَنْفُسَكُمْ فِي مَرْضَاتِهِ

**and you have sacrificed yourselves for His pleasure,**

### وَ صَبَرْتُمْ عَلَى مَا أَصَابَكُمْ فِي حُبِّهِ

**and you have endured what has befallen you in His love,**

### وَ أَقَمْتُمُ الصَّلاةَ

**and you have established the prayer,**

### وَ آتَيْتُمُ الزَّكَاةَ

**and you have given the alms,**

### وَ أَمَرْتُمْ بِالْمَعْرُوفِ

**and you have enjoined what is good,**

### وَ نَهَيْتُمْ عَنِ الْمُنْكَرِ

**and you have forbidden what is wrong,**

### وَ جَاهَدْتُمْ فِي اللَّهِ حَقَّ جِهَادِهِ

**and you have striven in the cause of God with the utmost of your ability,**

### حَتَّى أَعْلَنْتُمْ دَعْوَتَهُ

**until you proclaimed His call,**

### وَ بَيَّنْتُمْ فَرَائِضَهُ

**and clarified His obligations,**

### وَ أَقَمْتُمْ حُدُودَهُ

**and established His limits,**

### وَ نَشَرْتُمْ شَرَائِعَ أَحْكَامِهِ

**and spread the laws of His rulings.**

### وَ سَنَنْتُمْ سُنَّتَهُ

**And you have instituted His tradition,**

### وَ صِرْتُمْ فِي ذَلِكَ مِنْهُ إِلَى الرِّضَا

**and in this, you have attained His pleasure,**

### وَ سَلَّمْتُمْ لَهُ الْقَضَاءَ

**and you have submitted to His decree,**

### وَ صَدَّقْتُمْ مِنْ رُسُلِهِ مَنْ مَضَى

**and you have affirmed the messengers who have passed.**

### فَالرَّاغِبُ عَنْكُمْ مَارِقٌ

**Thus the one who turns away from you is indeed an outcast,**

### وَ اللازِمُ لَكُمْ لاحِقٌ

**and the one who is steadfast with you is truly a follower,**

### الْمُقَصِّرُ فِي حَقِّكُمْ زَاهِقٌ

**The one who falls short in your rights is indeed lost,**

### وَ الْحَقُّ مَعَكُمْ

**and the truth is with you,**

### وَ فِيكُمْ

**and within you,**

### وَ مِنْكُمْ

**and from you,**

### وَ إِلَيْكُمْ

**and towards you,**

### وَ أَنْتُمْ أَهْلُهُ

**and you are its rightful possessors,**

### وَ مَعْدِنُهُ

**and its source,**

### وَ مِيرَاثُ النُّبُوَّةِ عِنْدَكُمْ

**and the inheritance of Prophethood lies with you,**

### وَ إِيَابُ الْخَلْقِ إِلَيْكُمْ

**and the return of creation is to you,**

### وَ حِسَابُهُمْ عَلَيْكُمْ

**and their reckoning is upon you,**

### وَ فَصْلُ الْخِطَابِ عِنْدَكُمْ

**and the resolution of discourse is with you,**

### وَ آيَاتُ اللَّهِ لَدَيْكُمْ

**and the signs of God are among you,**

### وَ عَزَائِمُهُ فِيكُمْ

**and His decrees dwell within you,**

### وَ نُورُهُ وَ بُرْهَانُهُ عِنْدَكُمْ

**and His light and His proof are with you,**

### وَ أَمْرُهُ إِلَيْكُمْ

**and His command is directed towards you.**

### مَنْ وَالَاكُمْ فَقَدْ وَالَى اللَّهَ

**Whoever supports you has indeed allied with God,**

### وَ مَنْ عَادَاكُمْ فَقَدْ عَادَى اللَّهَ

**and whoever opposes you has opposed God.**

### وَ مَنْ أَحَبَّكُمْ فَقَدْ أَحَبَّ اللَّهَ

**Whoever loves you has loved God,**

### وَ مَنْ أَبْغَضَكُمْ فَقَدْ أَبْغَضَ اللَّهَ

**and whoever bears animosity towards you has borne animosity towards God.**

### وَ مَنِ اعْتَصَمَ بِكُمْ فَقَدِ اعْتَصَمَ بِاللَّهِ

**And whoever seeks refuge in you has indeed sought refuge in God.**

### أَنْتُمُ الصِّرَاطُ الْأَقْوَمُ

**You are the straight path,**

### وَ شُهَدَاءُ دَارِ الْفَنَاءِ

**and the witnesses of the abode of transience,**

### وَ شُفَعَاءُ دَارِ الْبَقَاءِ

**and the intercessors of the realm of eternity.**

### وَ الرَّحْمَةُ الْمَوْصُولَةُ

**And the connected mercy,**

### وَ الْآيَةُ الْمَخْزُونَةُ

**and the hidden sign,**

### وَ الْأَمَانَةُ الْمَحْفُوظَةُ

**and the preserved trust,**

### وَ الْبَابُ الْمُبْتَلَى بِهِ النَّاسُ

**and the door through which the people are tested.**

### مَنْ أَتَاكُمْ نَجَا

**Whoever comes to you finds salvation,**

### وَ مَنْ لَمْ يَأْتِكُمْ هَلَكَ

**and whoever does not come to you is doomed.**

### إِلَى اللَّهِ تَدْعُونَ

**To God do you call,**

### وَ عَلَيْهِ تَدُلُّونَ

**and upon Him do you guide,**

### وَ بِهِ تُؤْمِنُونَ

**and in Him do you believe,**

### وَ لَهُ تُسَلِّمُونَ

**and to Him do you submit,**

### وَ بِأَمْرِهِ تَعْمَلُونَ

**and by His command do you act,**

### وَ إِلَى سَبِيلِهِ تُرْشِدُونَ

**and to His path do you guide.**

### وَ بِقَوْلِهِ تَحْكُمُونَ

**And by His word do you judge.**

### سَعِدَ مَنْ وَالَاكُمْ

**Blessed is the one who supports you,**

### وَ هَلَكَ مَنْ عَادَاكُمْ

**and perished is the one who opposes you.**

### وَ خَابَ مَنْ جَحَدَكُمْ

**And lost is the one who denies you,**

### وَ ضَلَّ مَنْ فَارَقَكُمْ

**and misguided is the one who separates from you.**

### وَ فَازَ مَنْ تَمَسَّكَ بِكُمْ

**And successful is the one who clings to you,**

### وَ أَمِنَ مَنْ لَجَأَ إِلَيْكُمْ

**and secure is the one who seeks refuge in you.**

### وَ سَلِمَ مَنْ صَدَّقَكُمْ

**And safe is the one who believes in you,**

### وَ هُدِيَ مَنِ اعْتَصَمَ بِكُمْ

**And guided is the one who takes refuge in you.**

### مَنِ اتَّبَعَكُمْ فَالْجَنَّةُ مَأْوَاهُ

**Whoever follows you, paradise is his abode,**

### وَ مَنْ خَالَفَكُمْ فَالنَّارُ مَثْوَاهُ

**and whoever opposes you, the fire is his dwelling.**

### وَ مَنْ جَحَدَكُمْ كَافِرٌ

**And whoever denies you is a disbeliever,**

### وَ مَنْ حَارَبَكُمْ مُشْرِكٌ

**and whoever fights you is an idolater.**

### وَ مَنْ رَدَّ عَلَيْكُمْ فِي أَسْفَلِ دَرْكٍ مِنَ الْجَحِيمِ

**And whoever returns to you is in the lowest depths of hell.**

### أَشْهَدُ أَنَّ هَذَا سَابِقٌ لَكُمْ فِيمَا مَضَى

**I bear witness that this is a precedent for you in what has passed,**

### وَ جَارٍ لَكُمْ فِيمَا بَقِيَ

**and continues for you in what remains.**

### وَ أَنَّ أَرْوَاحَكُمْ وَ نُورَكُمْ وَ طِينَتَكُمْ وَاحِدَةٌ

**And that your spirits, your light, and your essence are one,**

### طَابَتْ وَ طَهُرَتْ بَعْضُهَا مِنْ بَعْضٍ

**purified and exalted, each from the other.**

### خَلَقَكُمُ اللَّهُ أَنْوَارا

**God created you as lights,**

### فَجَعَلَكُمْ بِعَرْشِهِ مُحْدِقِينَ

**and made you encircle His Throne,**

### حَتَّى مَنَّ عَلَيْنَا بِكُمْ

**until He blessed us with you.**

### فَجَعَلَكُمْ فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ

**He placed you in houses that He has permitted to be elevated,**

### وَ يُذْكَرَ فِيهَا اسْمُهُ

**and in which His name is remembered.**

### وَ جَعَلَ صَلَوَاتِنَا عَلَيْكُمْ

**And He made our blessings upon you,**

### وَ مَا خَصَّنَا بِهِ مِنْ وِلايَتِكُمْ

**and what He has specified for us through your guardianship,**

### طِيبا لِخَلْقِنَا

**a source of goodness for our creation,**

### وَ طَهَارَةً لِأَنْفُسِنَا

**and purity for our souls,**

### وَ تَزْكِيَةً لَنَا

**and a means of our purification,**

### وَ كَفَّارَةً لِذُنُوبِنَا

**and an expiation for our sins.**

### فَكُنَّا عِنْدَهُ مُسَلِّمِينَ بِفَضْلِكُمْ

**Thus, we were with Him, submissive through your grace,**

### وَ مَعْرُوفِينَ بِتَصْدِيقِنَا إِيَّاكُمْ

**and recognized in our belief in you.**

### فَبَلَغَ اللَّهُ بِكُمْ أَشْرَفَ مَحَلِّ الْمُكَرَّمِينَ

**And God has brought you to the most esteemed position of the honored,**

### وَ أَعْلَى مَنَازِلِ الْمُقَرَّبِينَ

**and the highest ranks of those near to Him,**

### وَ أَرْفَعَ دَرَجَاتِ الْمُرْسَلِينَ

**and the loftiest degrees of the Messengers,**

### حَيْثُ لا يَلْحَقُهُ لاحِقٌ

**where none can follow him,**

### وَ لا يَفُوقُهُ فَائِقٌ

**nor surpass him,**

### وَ لا يَسْبِقُهُ سَابِقٌ

**and no one can precede him,**

### وَ لا يَطْمَعُ فِي إِدْرَاكِهِ طَامِعٌ

**and none can aspire to attain him,**

### حَتَّى لا يَبْقَى مَلَكٌ مُقَرَّبٌ

**until there remains no angel brought near,**

### وَ لا نَبِيٌّ مُرْسَلٌ

**nor Prophet sent,**

### وَ لا صِدِّيقٌ

**nor truthful one,**

### وَ لا شَهِيدٌ

**nor martyr,**

### وَ لا عَالِمٌ

**nor scholar,**

### وَ لا جَاهِلٌ

**nor ignorant,**

### وَ لا دَنِيٌّ

**nor base,**

### وَ لا فَاضِلٌ

**nor virtuous,**

### وَ لا مُؤْمِنٌ صَالِحٌ

**nor righteous believer,**

### وَ لا فَاجِرٌ طَالِحٌ

**nor wicked sinner,**

### وَ لا جَبَّارٌ عَنِيدٌ

**nor tyrant stubborn,**

### وَ لا شَيْطَانٌ مَرِيدٌ

**nor rebellious devil,**

### وَ لا خَلْقٌ فِيمَا بَيْنَ ذَلِكَ شَهِيدٌ

**nor any creation among them can testify,**

### إِلَّا عَرَّفَهُمْ جَلالَةَ أَمْرِكُمْ

**except that they recognize the majesty of your command,**

### وَ عِظَمَ خَطَرِكُمْ

**and the magnitude of your importance,**

### وَ كِبَرَ شَأْنِكُمْ

**and the greatness of your status,**

### وَ تَمَامَ نُورِكُمْ

**and the completeness of your light,**

### وَ صِدْقَ مَقَاعِدِكُمْ

**and the truth of your positions,**

### وَ ثَبَاتَ مَقَامِكُمْ

**and the steadfastness of your station,**

### وَ شَرَفَ مَحَلِّكُمْ

**and the honor of your place,**

### وَ مَنْزِلَتِكُمْ عِنْدَهُ

**and your rank with Him,**

### وَ كَرَامَتَكُمْ عَلَيْهِ

**and your dignity in His sight,**

### وَ خَاصَّتَكُمْ لَدَيْهِ

**and your special status with Him,**

### وَ قُرْبَ مَنْزِلَتِكُمْ مِنْهُ

**and the closeness of your station to Him.**

### بِأَبِي أَنْتُمْ وَ أُمِّي وَ أَهْلِي وَ مَالِي

**May my father, my mother, my kin, and my wealth be sacrificed for you!**

### أُشْهِدُ اللَّهَ وَ أُشْهِدُكُمْ أَنِّي مُؤْمِنٌ بِكُمْ

**I bear witness to God and to you that I am a believer in you,**

### وَ بِمَا آمَنْتُمْ بِهِ كَافِرٌ بِعَدُوِّكُمْ

**and that I disbelieve in your enemies,**

### وَ بِمَا كَفَرْتُمْ بِهِ

**and in that which you have disbelieved.**

### مُسْتَبْصِرٌ بِشَأْنِكُمْ

**I seek insight regarding you,**

### وَ بِضَلالَةِ مَنْ خَالَفَكُمْ

**and I recognize the misguidance of those who oppose you.**

### مُوَالٍ لَكُمْ

**I am an ally to you,**

### وَ لِأَوْلِيَائِكُمْ

**and to your friends,**

### مُبْغِضٌ لِأَعْدَائِكُمْ

**and I bear enmity towards your foes,**

### وَ مُعَادٍ لَهُمْ

**and I am hostile towards them.**

### سِلْمٌ لِمَنْ سَالَمَكُمْ

**Peace be upon the one who makes peace with you,**

### وَ حَرْبٌ لِمَنْ حَارَبَكُمْ

**and war upon the one who fights you.**

### مُحَقِّقٌ لِمَا حَقَّقْتُمْ

**I affirm what you have established,**

### مُبْطِلٌ لِمَا أَبْطَلْتُمْ

**and I nullify what you have invalidated.**

### مُطِيعٌ لَكُمْ

**I am obedient to you,**

### عَارِفٌ بِحَقِّكُمْ

**and knowledgeable of your rights,**

### مُقِرٌّ بِفَضْلِكُمْ

**and acknowledging your virtues.**

### مُحْتَمِلٌ لِعِلْمِكُمْ

**I am a bearer of your knowledge,**

### مُحْتَجِبٌ بِذِمَّتِكُمْ

**and I am shielded by your covenant,**

### مُعْتَرِفٌ بِكُمْ

**I acknowledge you,**

### مُؤْمِنٌ بِإِيَابِكُمْ

**I believe in your return,**

### مُصَدِّقٌ بِرَجْعَتِكُمْ

**I affirm your coming back,**

### مُنْتَظِرٌ لِأَمْرِكُمْ

**I await your command,**

### مُرْتَقِبٌ لِدَوْلَتِكُمْ

**I anticipate your triumph,**

### آخِذٌ بِقَوْلِكُمْ

**I adhere to your words,**

### عَامِلٌ بِأَمْرِكُمْ

**I act upon your commands,**

### مُسْتَجِيرٌ بِكُمْ

**I seek refuge in you,**

### زَائِرٌ لَكُمْ

**I am a visitor to you,**

### لائِذٌ عَائِذٌ بِقُبُورِكُمْ

**I take shelter at your graves,**

### مُسْتَشْفِعٌ إِلَى اللَّهِ عَزَّ وَ جَلَّ بِكُمْ

**I intercede to God, the Almighty, through you,**

### وَ مُتَقَرِّبٌ بِكُمْ إِلَيْهِ

**and I draw near to Him through you.**

### وَ مُقَدِّمُكُمْ أَمَامَ طَلِبَتِي

**And you are foremost in my requests,**

### وَ حَوَائِجِي وَ إِرَادَتِي

**and in my needs and desires,**

### فِي كُلِّ أَحْوَالِي وَ أُمُورِي

**in all my affairs and matters.**

### مُؤْمِنٌ بِسِرِّكُمْ

**I believe in your secrets,**

### وَ عَلانِيَتِكُمْ

**and in your public aspects,**

### وَ شَاهِدِكُمْ

**and in your presence,**

### وَ غَائِبِكُمْ

**and in your absence,**

### وَ أَوَّلِكُمْ

**and in your beginnings,**

### وَ آخِرِكُمْ

**and in your ends.**

### وَ مُفَوِّضٌ فِي ذَلِكَ كُلِّهِ إِلَيْكُمْ

**And I entrust all of this to you,**

### وَ مُسَلِّمٌ فِيهِ مَعَكُمْ

**and I submit in it with you.**

### وَ قَلْبِي لَكُمْ مُسَلِّمٌ

**And my heart is submissive to you,**

### وَ رَأْيِي لَكُمْ تَبَعٌ

**And my opinion is but a follower of yours,**

### وَ نُصْرَتِي لَكُمْ مُعَدَّةٌ

**and my support is prepared for you,**

### حَتَّى يُحْيِيَ اللَّهُ تَعَالَى دِينَهُ بِكُمْ

**until God, the Exalted, revives His faith through you,**

### وَ يَرُدَّكُمْ فِي أَيَّامِهِ

**and returns you in His days,**

### وَ يُظْهِرَكُمْ لِعَدْلِهِ

**and manifests you for His justice,**

### وَ يُمَكِّنَكُمْ فِي أَرْضِهِ

**and establishes you upon His earth.**

### فَمَعَكُمْ مَعَكُمْ

**With you, with you,**

### لا مَعَ غَيْرِكُمْ

**not with others.**

### آمَنْتُ بِكُمْ

**I have believed in you,**

### وَ تَوَلَّيْتُ آخِرَكُمْ

**and I have embraced your end,**

### بِمَا تَوَلَّيْتُ بِهِ أَوَّلَكُمْ

**as I embraced your beginning.**

### وَ بَرِئْتُ إِلَى اللَّهِ عَزَّ وَ جَلَّ

**And I have absolved myself before God, the Almighty,**

### مِنْ أَعْدَائِكُمْ

**from your enemies,**

### وَ مِنَ الْجِبْتِ وَ الطَّاغُوتِ

**and from falsehood and tyranny,**

### وَ الشَّيَاطِينِ

**and from the devils,**

### وَ حِزْبِهِمُ الظَّالِمِينَ لَكُمْ

**and their unjust party against you.**

### وَ الْجَاحِدِينَ لِحَقِّكُمْ

**and those who deny your rights,**

### وَ الْمَارِقِينَ مِنْ وِلايَتِكُمْ

**and those who stray from your guardianship,**

### وَ الْغَاصِبِينَ لِإِرْثِكُمْ

**and those who usurp your inheritance,**

### وَ الشَّاكِّينَ فِيكُمْ

**and those who doubt you,**

### الْمُنْحَرِفِينَ عَنْكُمْ

**and those who deviate from you,**

### وَ مِنْ كُلِّ وَلِيجَةٍ دُونَكُمْ

**and from every ally who stands against you,**

### وَ كُلِّ مُطَاعٍ سِوَاكُمْ

**and from every authority besides you,**

### وَ مِنَ الْأَئِمَّةِ الَّذِينَ يَدْعُونَ إِلَى النَّارِ

**and from the leaders who call to the fire.**

### فَثَبَّتَنِيَ اللَّهُ أَبَدا مَا حَيِيتُ

**May God keep me steadfast as long as I live,**

### عَلَى مُوَالاتِكُمْ

**in my allegiance to you,**

### وَ مَحَبَّتِكُمْ

**and in my love for you,**

### وَ دِينِكُمْ

**and in your faith.**

### وَ وَفَّقَنِي لِطَاعَتِكُمْ

**And grant me success in obeying you,**

### وَ رَزَقَنِي شَفَاعَتَكُمْ

**and bestow upon me your intercession,**

### وَ جَعَلَنِي مِنْ خِيَارِ مَوَالِيكُمْ

**and make me among the best of your followers,**

### التَّابِعِينَ لِمَا دَعَوْتُمْ إِلَيْهِ

**those who follow what you have called to,**

### وَ جَعَلَنِي مِمَّنْ يَقْتَصُّ آثَارَكُمْ

**and make me among those who trace your footsteps,**

### وَ يَسْلُكُ سَبِيلَكُمْ

**and walk your path,**

### وَ يَهْتَدِي بِهُدَاكُمْ

**and are guided by your light,**

### وَ يُحْشَرُ فِي زُمْرَتِكُمْ

**and are gathered in your company,**

### وَ يَكِرُّ فِي رَجْعَتِكُمْ

**and return in your return,**

### وَ يُمَلَّكُ فِي دَوْلَتِكُمْ

**and be established in your dominion,**

### وَ يُشَرَّفُ فِي عَافِيَتِكُمْ

**and honored in your well-being,**

### وَ يُمَكَّنُ فِي أَيَّامِكُمْ

**and empowered in your days.**

### وَ تَقَرُّ عَيْنُهُ غَدا بِرُؤْيَتِكُمْ

**His eyes shall find joy tomorrow in your sight.**

### بِأَبِي أَنْتُمْ وَ أُمِّي وَ نَفْسِي وَ أَهْلِي وَ مَالِي

**May my father, my mother, my soul, my kin, and my wealth be sacrificed for you!**

### مَنْ أَرَادَ اللَّهَ بَدَأَ بِكُمْ

**Whoever seeks God begins with you,**

### وَ مَنْ وَحَّدَهُ قَبِلَ عَنْكُمْ

**and whoever worships Him accepts from you,**

### وَ مَنْ قَصَدَهُ تَوَجَّهَ بِكُمْ

**and whoever aims for Him directs through you.**

### مَوَالِيَّ لا أُحْصِي ثَنَاءَكُمْ

**My allies, I cannot enumerate your praises,**

### وَ لا أَبْلُغُ مِنَ الْمَدْحِ كُنْهَكُمْ

**nor reach the essence of your commendation,**

### وَ مِنَ الْوَصْفِ قَدْرَكُمْ

**nor describe your worth.**

### وَ أَنْتُمْ نُورُ الْأَخْيَارِ

**You are the light of the virtuous,**

### وَ هُدَاةُ الْأَبْرَارِ

**and the guides of the righteous,**

### وَ حُجَجُ الْجَبَّارِ

**and the proof of the Almighty.**

### بِكُمْ فَتَحَ اللَّهُ

**Through you, God has opened the way,**

### وَ بِكُمْ يَخْتِمُ

**and through you, He concludes,**

### وَ بِكُمْ يُنَزِّلُ الْغَيْثَ

**and through you, He sends down the rain,**

### وَ بِكُمْ يُمْسِكُ السَّمَاءَ أَنْ تَقَعَ عَلَى الْأَرْضِ إِلَّا بِإِذْنِهِ

**and through you, He restrains the heavens from falling upon the earth except by His permission.**

### وَ بِكُمْ يُنَفِّسُ الْهَمَّ

**And through you, He alleviates distress,**

### وَ يَكْشِفُ الضُّرَّ

**and removes affliction.**

### وَ عِنْدَكُمْ مَا نَزَلَتْ بِهِ رُسُلُهُ

**And with you is that which His messengers have descended with,**

### وَ هَبَطَتْ بِهِ مَلائِكَتُهُ

**and by which His angels have descended.**

### وَ إِلَى جَدِّكُمْ

**And to your grandfather,**

### وَ إِلَى أَخِيكَ

**and to your brother,**

### بُعِثَ الرُّوحُ الْأَمِينُ

**was sent the trustworthy spirit.**

### آتَاكُمُ اللَّهُ مَا لَمْ يُؤْتِ أَحَدا مِنَ الْعَالَمِينَ

**God has bestowed upon you what He has not granted anyone else among the worlds.**

### طَأْطَأَ كُلُّ شَرِيفٍ لِشَرَفِكُمْ

**Every noble has bowed to your honor,**

### وَ بَخَعَ كُلُّ مُتَكَبِّرٍ لِطَاعَتِكُمْ

**and every arrogant has humbled themselves in your obedience,**

### وَ خَضَعَ كُلُّ جَبَّارٍ لِفَضْلِكُمْ

**and every tyrant has submitted to your grace.**

### وَ ذَلَّ كُلُّ شَيْءٍ لَكُمْ

**And all things have been humbled before you.**

### وَ أَشْرَقَتِ الْأَرْضُ بِنُورِكُمْ

**And the earth has shone with your light,**

### وَ فَازَ الْفَائِزُونَ بِوِلايَتِكُمْ

**And the successful have triumphed through your guardianship.**

### بِكُمْ يُسْلَكُ إِلَى الرِّضْوَانِ

**Through you, one is led to divine pleasure,**

### وَ عَلَى مَنْ جَحَدَ وِلايَتَكُمْ

**and upon those who deny your guardianship,**

### غَضَبُ الرَّحْمَنِ

**is the wrath of the Merciful.**

### بِأَبِي أَنْتُمْ وَ أُمِّي وَ نَفْسِي وَ أَهْلِي وَ مَالِي

**O how I cherish you, my father, my mother, my soul, my kin, and my wealth!**

### ذِكْرُكُمْ فِي الذَّاكِرِينَ

**Your remembrance is among the rememberers,**

### وَ أَسْمَاؤُكُمْ فِي الْأَسْمَاءِ

**and your names are among the names,**

### وَ أَجْسَادُكُمْ فِي الْأَجْسَادِ

**and your bodies among the bodies,**

### وَ أَرْوَاحُكُمْ فِي الْأَرْوَاحِ

**and your spirits among the spirits,**

### وَ أَنْفُسُكُمْ فِي النُّفُوسِ

**and your souls among the souls,**

### وَ آثَارُكُمْ فِي الْآثَارِ

**and your traces among the traces,**

###  وَ قُبُورُكُمْ فِي الْقُبُورِ

**And your graves are in the graves,**

### فَمَا أَحْلَى أَسْمَاءَكُمْ

**Oh, how sweet are your names,**

### وَ أَكْرَمَ أَنْفُسَكُمْ

**and how noble are your souls,**

### وَ أَعْظَمَ شَأْنَكُمْ

**and how great is your stature,**

### وَ أَجَلَّ خَطَرَكُمْ

**and how exalted is your significance,**

### وَ أَوْفَى عَهْدَكُمْ

**and how faithful is your covenant,**

### وَ أَصْدَقَ وَعْدَكُمْ

**and how true is your promise.**

### كَلامُكُمْ نُورٌ

**Your words are a light,**

### وَ أَمْرُكُمْ رُشْدٌ

**and your command is guidance,**

### وَ وَصِيَّتُكُمُ التَّقْوَى

**and your counsel is piety,**

### وَ فِعْلُكُمُ الْخَيْرُ

**and your deeds are goodness,**

### وَ عَادَتُكُمُ الْإِحْسَانُ

**and your custom is benevolence,**

### وَ سَجِيَّتُكُمُ الْكَرَمُ

**and your nature is generosity,**

### وَ شَأْنُكُمُ الْحَقُّ

**and your essence is truth,**

### وَ الصِّدْقُ وَ الرِّفْقُ

**and sincerity and gentleness.**

### وَ قَوْلُكُمْ حُكْمٌ

**Your utterance is a decree,**

### وَ حَتْمٌ

**and a necessity,**

### وَ رَأْيُكُمْ عِلْمٌ

**and your opinion is knowledge,**

### وَ حِلْمٌ وَ حَزْمٌ

**and forbearance and wisdom.**

### إِنْ ذُكِرَ الْخَيْرُ كُنْتُمْ أَوَّلَهُ

**When goodness is mentioned, you are its beginning,**

### وَ أَصْلَهُ وَ فَرْعَهُ

**and its root, its branch,**

### وَ مَعْدِنَهُ وَ مَأْوَاهُ

**and its source, its refuge,**

### وَ مُنْتَهَاهُ

**and its destination.**

### بِأَبِي أَنْتُمْ وَ أُمِّي وَ نَفْسِي

**May my father, my mother, my self be sacrificed for you!**

### كَيْفَ أَصِفُ حُسْنَ ثَنَائِكُمْ

**How can I describe the beauty of your praise,**

### وَ أُحْصِي جَمِيلَ بَلائِكُمْ

**and enumerate your splendid blessings?**

### وَ بِكُمْ أَخْرَجَنَا اللَّهُ مِنَ الذُّلِّ

**Through you, God has delivered us from humiliation,**

### وَ فَرَّجَ عَنَّا غَمَرَاتِ الْكُرُوبِ

**and relieved us from the depths of anguish,**

### وَ أَنْقَذَنَا مِنْ شَفَا جُرُفِ الْهَلَكَاتِ

**and saved us from the brink of destruction,**

### وَ مِنَ النَّارِ

**and from the fire.**

### بِأَبِي أَنْتُمْ وَ أُمِّي وَ نَفْسِي

**May my father, my mother, my self be sacrificed for you!**

### بِمُوَالاتِكُمْ عَلَّمَنَا اللَّهُ مَعَالِمَ دِينِنَا

**Through your allegiance, God has taught us the tenets of our faith,**

### وَ أَصْلَحَ مَا كَانَ فَسَدَ مِنْ دُنْيَانَا

**and rectified what was corrupt in our worldly affairs.**

### وَ بِمُوَالاتِكُمْ تَمَّتِ الْكَلِمَةُ

**And through your allegiance, the word has been fulfilled,**

### وَ عَظُمَتِ النِّعْمَةُ

**and the blessing has been magnified,**

### وَ ائْتَلَفَتِ الْفُرْقَةُ

**and the division has united.**

### وَ بِمُوَالاتِكُمْ تُقْبَلُ الطَّاعَةُ الْمُفْتَرَضَةُ

**And through your allegiance, the obligatory obedience is accepted,**

### وَ لَكُمُ الْمَوَدَّةُ الْوَاجِبَةُ

**and for you is the necessary affection,**

### وَ الدَّرَجَاتُ الرَّفِيعَةُ

**and the exalted ranks,**

### وَ الْمَقَامُ الْمَحْمُودُ

**and the praiseworthy station,**

### وَ الْمَكَانُ الْمَعْلُومُ عِندَ اللَّهِ عَزَّ وَ جَلَّ

**and the known place with God, the Almighty,**

### وَ الْجَاهُ الْعَظِيمُ

**and the great status,**

### وَ الشَّأْنُ الْكَبِيرُ

**and the significant affair,**

### وَ الشَّفَاعَةُ الْمَقْبُولَةُ

**and the accepted intercession.**

### رَبَّنَا آمَنَّا بِمَا أَنْزَلْتَ

**Our Lord, we have believed in what You have revealed,**

### وَ اتَّبَعْنَا الرَّسُولَ

**and we have followed the Messenger.**

### فَاكْتُبْنَا مَعَ الشَّاهِدِينَ

**So write us among the witnesses.**

### رَبَّنَا لا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا

**Our Lord, do not let our hearts deviate after You have guided us,**

### وَ هَبْ لَنَا مِنْ لَدُنْكَ رَحْمَةً

**and grant us from Yourself mercy,**

### إِنَّكَ أَنْتَ الْوَهَّابُ

**for indeed, You are the Bestower.**

### سُبْحَانَ رَبِّنَا

**Glory be to our Lord!**

### إِنْ كَانَ وَعْدُ رَبِّنَا لَمَفْعُولا

**If the promise of our Lord is indeed fulfilled.**

### يَا وَلِيَّ اللَّهِ

**O Guardian of God,**

### إِنَّ بَيْنِي وَ بَيْنَ اللَّهِ عَزَّ وَ جَلَّ ذُنُوبا

**Indeed, between me and God, the Almighty, are sins,**

### لا يَأْتِي عَلَيْهَا إِلَّا رِضَاكُمْ

**which can only be absolved by Your pleasure.**

### فَبِحَقِّ مَنِ ائْتَمَنَكُمْ عَلَى سِرِّهِ

**So by the right of the One who entrusted you with His secret,**

### وَ اسْتَرْعَاكُمْ أَمْرَ خَلْقِهِ

**and entrusted you with the affairs of His creation,**

### وَ قَرَنَ طَاعَتَكُمْ بِطَاعَتِهِ

**and linked your obedience to His,**

### لَمَّا اسْتَوْهَبْتُمْ ذُنُوبِي

**when you interceded for my sins,**

### وَ كُنْتُمْ شُفَعَائِي

**and you were my intercessors,**

### فَإِنِّي لَكُمْ مُطِيعٌ

**I am indeed obedient to you.**

### مَنْ أَطَاعَكُمْ فَقَدْ أَطَاعَ اللَّهَ

**Whoever obeys you has indeed obeyed God,**

### وَ مَنْ عَصَاكُمْ فَقَدْ عَصَى اللَّهَ

**and whoever disobeys you has disobeyed God.**

### وَ مَنْ أَحَبَّكُمْ فَقَدْ أَحَبَّ اللَّهَ

**And whoever loves you has loved God,**

### وَ مَنْ أَبْغَضَكُمْ فَقَدْ أَبْغَضَ اللَّهَ

**and whoever bears animosity towards you has borne animosity towards God.**

### اللَّهُمَّ إِنِّي لَوْ وَجَدْتُ شُفَعَاءَ أَقْرَبَ إِلَيْكَ

**O God, if I were to find intercessors closer to You,**

### مِنْ مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ الْأَخْيَارِ

**than Muhammad and his noble household,**

### الْأَئِمَّةِ الْأَبْرَارِ

**the righteous Imams,**

### لَجَعَلْتُهُمْ شُفَعَائِي

**I would have made them my intercessors.**

### فَبِحَقِّهِمُ الَّذِي أَوْجَبْتَ لَهُمْ عَلَيْكَ

**So by their right, which You have made obligatory upon Yourself,**

### أَسْأَلُكَ أَنْ تُدْخِلَنِي فِي جُمْلَةِ الْعَارِفِينَ بِهِمْ

**I ask You to include me among those who know them,**

### وَ بِحَقِّهِمْ وَ فِي زُمْرَةِ الْمَرْحُومِينَ

**and by their right, and among the group of the merciful,**

### بِشَفَاعَتِهِمْ

**through their intercession.**

### إِنَّكَ أَرْحَمُ الرَّاحِمِينَ

**Indeed, You are the Most Merciful of the merciful.**

### وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ الطَّاهِرِينَ

**And may God bless Muhammad and his pure family,**

### وَ سَلَّمَ تَسْلِيمًا كَثِيرًا

**and grant them abundant peace.**

### وَ حَسْبُنَا اللَّهُ وَ نِعْمَ الْوَكِيل

**And sufficient for us is God, and He is the best disposer of affairs.**

Explanation

The Antiquity of "Peace"

(1) Peace be upon you, O Household of Prophethood!

Explanation of Words

 * Al-Salam: Being safe, being without defect, peace and friendship, being far from inner and outer afflictions, praying for safety. (1)

 * Ahl: According to the mudaf ilayhi (the noun it is annexed to), its meaning varies: relatives, clan and lineage, followers, dependents, special ones. (2)

 * Bayt: House, family. (3)

 * Al-Nubuwwa: Elevation, superiority, informing, prophethood. (4)

Explanation

The first phrase of the luminous "Ziyarat Jamia Kabira" begins with peace upon the Household of Prophethood, and thereafter, with four other salutations, it expresses the station of Imamate. Some consider the visitor's salutation as a mark of respectful conduct, while others deem it a prayer.

The Antiquity of "Peace"

Man is a social being and observes social etiquette when meeting his fellow humans; however, the customs of interaction are not the same in all societies. Removing one's hat, placing one's hand on the chest, bowing, and using phrases and terms such as "Hello!", "May you live long!", "Well done!", etc., have been and are customary among various peoples. Before Islam and during the Age of Ignorance (jahiliyya), phrases such as: "Abayta al-la'n; may you be safe from curse," "An'im sabahan; may your morning be good!", or "Ta'ishu alfa sanatan; may you live a thousand years!", were customary as greetings (1) to kings and nobles. (2) With the advent of Islam, the Holy Prophet Muhammad (peace be upon him and his family) chose the act of saying "peace" (salam) as the greeting of Muslims and said: "Al-salamu tahiyyatun limillatina." (3) Peace is the greeting of our nation. He also taught the manner of meeting and greeting one another and asked Muslims to seek forgiveness from God for one another upon parting and farewell: "Idha talaqaytum fatalaqu bil-taslimi wal-musafahati wa idha tafarraqtum fatafarraqu bil-istighfar." (4)

 Whenever you meet, greet each other with peace and shake hands, and when you part, leave each other with seeking forgiveness. 

The repetition of the word "peace" in the Quran, the conduct of the Prophet (peace be upon him and his family), and his great emphasis made "saying peace" a strongly recommended act among Muslims and asked them not to respond to anyone who spoke before greeting:

.....

1- Meaning seeking life and living.

2- Al-Nihaya, vol. 1, p. 183.

3- Mustadrak al-Wasa'il, vol. 8, p. 360, Hadith 9670.

4- Al-Amali, Tusi, p. 215, Hadith 374.

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The Etiquette of Saying Peace

"Man bada'a bil-kalami qabla al-salami fala tujibuhu." (1) Whoever begins to speak before saying peace, do not answer him. 

The popularization of "peace" and the abandonment of words such as "Hayyak!", "An'im sabahan!", etc

The utterance of "An'im sabahan!" and suchlike, was no mere exchange of words; rather, it laid the foundation for a new culture that swept away the abjectness and humiliation inherent in the pre-Islamic lexicon, wherein the lowly offered such terms to the great and the kings. The culture of salam heralds a message of societal well-being and becomes pervasive in the form of prayer; for salam derives from the root "silm" and "salamat" (well-being), and the one who offers salam must purify himself from outward and inward afflictions, in truth saying to the recipient:

 "You are safe from my hand and my tongue, and I also wish you well-being." 

Thus, salam can be considered the most comprehensive prayer for the well-being of society, which, if its meaning is heeded, will bring about individual and societal reform.

The Etiquette of Saying Peace

In the course of time, saying salam became recognized as a custom of interaction within the religion of Islam, for which etiquettes were also enumerated. The younger greeting the elder, the passer-by greeting the seated, and the smaller group greeting the larger are among the etiquettes of salam, which Imam Sadiq (peace be upon him), based on a narration, emphasized, saying: "

Yusallimu al-saghīru 'ala al-kabīri, wa al-mārrū 'ala al-qā'idi, wa al-qalīlu 'ala al-kathīri." (2) 

The younger should greet the elder, the passer-by the seated, and the smaller number the larger.

 In some narrations, it is also recommended that the rider greet the pedestrian or the standing greet the seated. (3)

In another hadith, Imam Sadiq (peace be upon him) considers initiating the greeting as a sign of humility and

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1- Al-Kafi, vol. 2, p. 644, Hadith 2.

2- Ibid., p. 646, Hadith 1.

3- Ibid., Hadith 4.

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says: "Mina al-tawāḍu'i an tusallima 'ala man laqīta." (1) 

It is from humility to greet whomever you meet. 

This saying, alongside a narration that asks one riding a swift mount to greet one riding a weaker mount, (2) indicates that the aim of "salam", in addition to respect, is to teach a kind of humility and modesty. 

The Holy Prophet (peace be upon him and his family) himself always greeted children so that it would remain a lasting sunna (practice) after him, and it is narrated that he said: "Khamsun la ada'uhunna hatta al-mamati: al-aklu 'ala al-haḍīḍi ma'a al-'abīdi, wa rukūbī al-himāra mu'akkafan, wa halbu al-'anza bi-yadī, wa lubsu al-ṣūfi, wa al-taslīmu 'ala al-ṣibyāni li-takūna sunnatan min ba'dī." (3)

 There are five things that I will not abandon until death: eating on the ground with slaves, riding a barebacked donkey, milking a goat with my own hand, wearing wool, and greeting children so that it will be a sunna after me.

The Varieties of Peace

Based on what has been mentioned, salam is the best greeting, in which instruction is intertwined with cultivation, and it is not exclusive to this world; rather, servants will say salam to God in the Hereafter as well:

 "Tahiyyatuhum yawma yalqawnahu salam." (4) 

Their greeting on the day they meet Him will be "Peace."

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1- Ibid., Hadith 12.

2- Ibid., Hadith 2.

3- Al-Khisal, p. 271, Hadith 12.

4- Surah Al-Ahzab, 33:44.

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Peace Upon the Leaders of Religion

But as to the rank of the one being greeted, it can be divided into three groups: 1. Equal greeting. The salam of those who are in the same rank and station, like two friends who, upon meeting each other, show their love and brotherhood by saying salam and strengthen their friendship, and in Paradise, the inhabitants of Paradise will address their friends in this way:

 "Wa tahiyyatuhum fīha salam." (1) And their greeting therein will be "Peace." 2.

 The greeting of the greater to the lesser. God is the initiator of such a greeting and addresses His righteous servants with salam, saying: 

"Salamun 'ala Nuhin fi al-'alamin." (2)

 Peace be upon Noah among the worlds! 

"Salamun 'ala Ibrahim!" (3) Peace be upon Abraham! 

Yes! The message of such a greeting is kindness and compassion. 

3. The greeting of the lesser to the greater. The younger greeting the elder is from the religious etiquette, and the condition of good manners is that the younger should precede in saying salam. Greeting the leaders of religion also falls into this category.

Peace Upon the Leaders of Religion

The opening sentences of the ziyaratnamas, including the "Ziyarat Jamia," are the offering of peace to the leaders of religion, which in this ziyaratnama comes with the phrase "Al-salamu 'alaykum." The preposition "'ala" (upon) combined with the pronoun of address "kum" (you) is an expression of belief in their living presence and their being able to hear. Without a doubt, the meaning of peace upon the Infallible Ones (peace be upon them) is an expression of respect, humility, love, affection, and devotion to them. But beyond the aforementioned meanings, other meanings have also been mentioned for peace upon the Ahl al-Bayt (peace be upon them):

 * The Manifestation of God's Name

In the Holy Quran, God is mentioned once by the name "Al-Salam" (The Peace): 

"Huwa Allahu alladhi la ilaha illa huwa al-maliku al-quddusu al-salamu al-mu'minu al-muhayminu al-'azizu al-jabbaru al-mutakabbir." (1)

 He is Allah, other than whom there is no deity, the Sovereign, the Pure, The Peace, the Believer, the Overseer, the Exalted in Might, the Compeller, the Superior.

 In this verse, "Al-Salam" means God's being free from defects and deficiencies, and that it is impossible for any flaw to reach Him, (2)

 and Paradise is called "Dar al-Salam" (the Abode of Peace) because it is attributed to God, or because its inhabitants are safe from sorrow and death. 

Based on the understanding that the word "Al-Salam" at the beginning of the ziyarat refers to the name of God, the meaning of the phrase "Al-salamu 'alaykum," addressed to the Infallible Imams (peace be upon them), is: 

May you be the complete manifestation of God's name "Al-Salam," and may the effects of this luminous name – which are mercy and well-being – be upon you! (3)

 * Prayer

In every ziyarat, the visitor asks God to make His grace and favor perpetual upon

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1- Surah Al-Hashr, 59:23.

2- Al-Asma' wa al-Sifat, p. 53.

3- Refer to: Rawdat al-Muttaqin, vol. 5, p. 454.

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A Memory from Ayatollah Baha' al-Dini

The Recognition of the Ahl al-Bayt (peace be upon them)

"Ahl" in the Quran

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the Infallible Ones (peace be upon them) and to protect them from all physical and spiritual afflictions, just as He has kept them away from all baseness and created them as infallible. It is quite clear that such a prayer will be fruitful for the visitor; because the response of the Infallible Ones (peace be upon them) to the greeting has effects that will reach the visitors based on the levels of the greeting.

A Memory from Ayatollah Baha' al-Dini

Hearing a response from the Infallible Ones (peace be upon them) requires aligning oneself with them, and as long as our concerns differ from theirs, we will not hear their response. However, some great individuals have made their outward and inward being oriented towards the Hereafter and have the ability to hear heavenly calls even in this world. Among these great individuals was the esteemed jurist Ayatollah Sayyid Reza Baha' al-Dini (may God have mercy on him). When that noble person would go to visit Imam Reza (peace be upon him), he would sometimes make a short stop and return, and at other times, he would not even enter the holy shrine. One of his friends had asked him the secret of this short stop at the shrine. In response, he had said: 

"Sir! We offered our greetings, heard the reply, and returned." 

How pleasant is unkindness, when both sides are without it; for a single instance of kindness brings trouble.

The Recognition of the Ahl al-Bayt (peace be upon them)

The first lesson in recognizing the Imam in the "Ziyarat Jamia" is the recognition of the Ahl al-Bayt of the Prophet (peace be upon him and his family).

"Ahl" in the Quran

In the Quranic culture, "Ahl" (household, people) refers to individuals who are brought together by a kind of bond and affiliation, such as: "Ahl al-Injil" (People of the Gospel), (1) "Ahl al-Qura" (People of the towns), (2) "Ahl al-Madina" (People of the city), (3) "Ahl

1- Surah Al-Ma'idah, 5:47.

2- Surah Al-A'raf, 7:96; Surah Yusuf, 12:109.

3- Surah At-Tawbah, 9:101; Surah Al-Hijr, 15:67.

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"Bayt" in the Quran

al-Bayt" (Household), (1) "Ahl al-Dhikr" (People of Remembrance), (2) "Ahl al-Taqwa" (People of Piety), (3) and so on. According to the Quranic culture, those who are called the ahl or progeny of the Prophet of God are those who have a bond and connection with him, and the most important bond with the Prophet (peace be upon him and his family) is being of the same belief as him, and whoever refuses to believe in the Prophet (peace be upon him and his family) is not considered among the Prophet's family, just as God says about Noah's son (peace be upon him): "Innahu laysa min ahlika." (4) Indeed, he is not of your family (the family of prophethood).

"Bayt" in the Quran

The word "Bayt" (house, household), when annexed to actual persons and individuals, usually refers to their dwelling place, and when it is annexed to a legal personality or other meanings, it expresses the reality of the mudaf ilayhi (the noun it is annexed to); such as "Bayt 'ilm" (house of knowledge), which means a family that is somehow connected with knowledge, or "Bayt marja'iyyat" (house of religious authority), meaning a family that has some connection with the religious authority of the Muslims. Here, "Bayt Nubuwwat" (household of prophethood) refers to those who are connected with the reality of prophethood, that is, the station of the manifestation of divine names and attributes, and who facilitate the connection between the earthly beings and the heavenly beings. Another point is that bayt is annexed to "nubuwwat" (prophethood) and not to "nabi" (prophet), and not everyone who lived in the house of the Prophet (peace be upon him and his family) can be considered among the household of prophethood. This truth becomes clear when the verses of the Quran are examined, from which it is understood that whenever it attributes "bayt" to the actual person of the Prophet (peace be upon him and his family), it uses its plural form, "buyut" (houses), (1) to encompass the houses of all the Prophet's wives (peace be upon him and his family): "Ya ayyuha alladhina amanu la tadkhulu buyuta al-nabiyyi illa an yu'dhana lakum ila ta'amin." (2) 

O you who have believed, do not enter the houses of the Prophet except when you are permitted for a meal. 

Imam Ali (peace be upon him), based on the logic of the Quran, said in response to some of the Prophet's relatives (peace be upon him and his family): "Fanahnu baytu al-nubuwwati wa ma'dinu al-hikmati." (3) 

So we are the household of prophethood and the mine of wisdom, to show that connection with "prophethood" is the key, and having a relationship with the person of the Prophet (peace be upon him and his family) alone is not sufficient.

The Concept of "Bayt" in Hadith

Abu Hamza Thumali, a disciple of Imam Sajjad and Imam Baqir (peace be upon them), the narrator of the famous "Sahar" supplication, reports an encounter between Qatada (a jurist of Basra trusted by the Umayyad court) and Imam Baqir (peace be upon him), in which the true meaning of the household of prophethood is clarified.

 Abu Hamza says: I was sitting in the mosque of the Prophet (peace be upon him and his family) when a man came forward, greeted me, and after introducing himself, said to me: Do you know Abu Ja'far (Imam Baqir, peace be upon him)? I said: Yes. What do you want with him? He replied: I have prepared forty questions to ask him. If it is the truth, I will accept it, and if it is falsehood, I will leave him.

1- Surah Hud, 11:73; Surah Al-Ahzab, 33:33.

2- Surah An-Nahl, 16:43; Surah Al-Anbiya', 21:7.

3- Surah Al-Muddaththir, 74:56.

4- Surah Hud, 11:46.

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The Concept of "Bayt" in Hadith

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I said to him: Do you know the difference between truth and falsehood? He said: You people of Kufa are a group before whom no one dares to speak. Whenever you see Abu Ja'far (peace be upon him), inform me. I had not finished speaking to him when Imam Baqir (peace be upon him) entered the mosque in a circle of Khorasanians and other people who were asking him about the issues of Hajj, and he sat in his place, and the newcomer sat near him. I also sat in a place where I could hear his words.

 When the people around the Imam (peace be upon him) asked their questions and received answers and left, the Imam (peace be upon him) turned to him and said: "Who are you?" He said: I am Qatada, son of Di'ama al-Basri. The Imam (peace be upon him) said to him: "Are you the jurist (faqih, one who understands religion) of Basra?" He said: Yes. Imam Baqir (peace be upon him) said: "Woe to you, O Qatada! Indeed, Allah, the Exalted and Mighty, created a group from His creation and made them His proofs for His creation. So they are the pegs in His earth (the cause of stability for the inhabitants of the earth), the upholders of His command, and the chosen ones in His knowledge. Allah chose them before He created the creation as shadows on the right side of His Throne." Qatada remained silent for a long time. 

Then he said: By God, I have sat before many jurists and knelt before Ibn Abbas; but I have not been as disturbed in my heart before any of them as I have been before you. With this statement, he, in fact, asked the Imam (peace be upon him) the secret of his confusion. 

So the Imam (peace be upon him) said to him: "Woe to you! Do you know where you are sitting? You are in front of houses which Allah has permitted to be raised in esteem and in which His name is remembered. 

In those houses, every morning and evening, men who are not distracted from the remembrance of Allah, the establishment of prayer, and the giving of zakat by trade or commerce, worship Him." 

Then he recited this verse: "Fi buyutin adhina Allahu an turfa'a wa yudh'kara fīha ismuhu yusabbihu lahu fīha bil-ghuduwwi wal-asal * rijalun la tulhīhim tijaratun wa la bay'un 'an dhikri Allahi wa iqami al-salati wa īta'i al-zakati." (1) 

[That lamp is found] in houses which Allah has permitted to be raised and in which His name is mentioned; glorifying Him therein in the mornings and the evenings * [are] men whom neither commerce nor sale distract from the remembrance of Allah and performance of prayer and giving of zakat. 

Then he added: "You are sitting there, and we are those houses."

 The Imam (peace be upon him) explained the station of Imamate and revealed the secret of his greatness, and by reciting this verse of the Quran, he introduced the only place that is allowed to be elevated and superior. 

Qatada also understood the Imam's intention well and said: By God, you have spoken the truth, may I be sacrificed for you! By God, this house is not a house of stone and clay! 

Then he asked the Imam (peace be upon him) about the ruling on cheese.

 Imam Baqir (peace be upon him) smiled and said: "Did all your questions come back to cheese?!"

 Qatada replied: I forgot! The Imam (peace be upon him) said: "There is no problem." 

Then he answered Qatada's question.

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 (2) In most hadith and theological texts, "Ahl al-Bayt al-Nubuwwa" (Household of Prophethood) is abbreviated to "Ahl al-Bayt" (Household).

1- Surah An-Nur, 24:36-37.

2- Al-Kafi, vol. 6, pp. 256-257, Hadith 1.

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Messages

Perhaps the reason for such an abbreviation is the verse 33 of Surah Al-Ahzab, which states:

 "Innama yuridu Allahu liyudh'hiba 'ankumu al-rijsa ahla al-bayti wa yutahhirakum tathira." (1) 

Indeed, Allah intends only to remove from you impurity, O people of the [Prophet's] household, and to purify you with [extensive] purification. 

According to numerous narrations, the Prophet of God (peace be upon him and his family), after the revelation of the verse

 "Wa'mur ahlaka bil-salati," (2)

 And enjoin prayer upon your family [and people], 

would come to the door of Ali's house (peace be upon him) every morning and say: "Al-salamu 'alaykum ahla al-bayt!" and invite them to prayer. (3)

Messages

 * The beginning of the ziyarat with the phrase "Al-salamu 'alaykum" is a sign of the presence of the Ahl al-Bayt (peace be upon them) at the time of reciting the ziyaratnama. Therefore, let us consider them present and observe the etiquette of standing, speaking, and looking.

 * The beautiful phrase "Al-salamu 'alaykum" is a divine gift with which we even address the Household of Prophethood. It is fitting that we appreciate the value of this precious gift and not be stingy with one another in offering greetings.

 * The first person to address the Ahl al-Bayt (peace be upon them) with the phrase "Al-salamu 'alaykum" was the Prophet (peace be upon him and his family).

 * The greatness of the Imams (peace be upon them) is not measured by the extent of their kinship with the Prophet (peace be upon him and his family); rather, the measure is their worthiness in being connected with the source of revelation and being mirrors of divine greatness. Individuals such as Salman, Abu Dharr, etc., have been counted among the Ahl al-Bayt (peace be upon them), while some of the Prophet's close relatives (peace be upon him and his family) were deprived of this blessing.

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1- Surah Al-Ahzab, 33:33.

2- Surah Ta-Ha, 20:132.

3- Refer to: Ahl al-Bayt (peace be upon them) in the Quran and Hadith, vol. 1, pp. 82-89.

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Wa Mawzi'a al-Risalah

Explanation

The Concept of Message

(2) Wa mawzi'a al-risalah.

And the station of the Message…

Explanation of Words

 * Mawzi': Noun of place, meaning location, place. (1)

 * Al-Risalah: Message, prophethood, conveyance. (2)

Explanation

The station of the Message is another characteristic of the Imams (peace be upon them), and since it is mentioned as their attribute in the "Ziyarat Jamia," it has a meaning beyond mere lineage to the Prophet (peace be upon him and his family), which must be examined.

The Concept of Message

Nubuwwa (prophethood) and risalah (message, apostleship) are terms used for the divine prophets, but they do not have complete overlap; for a "nabi" (prophet) informs from the Truth, but does not have the duty of conveying it to the people; but a "rasul" (messenger, apostle) is a prophet who speaks from the Truth and transmits the word of Truth to human society. Therefore, the station of risalah is higher than that of nubuwwa. In this phrase, the Imams (peace be upon them) are introduced as being in the station of the divine Message. Now, the question before us is whether the Imams' message is the same as the message of the Holy Prophet (peace be upon him and his family), or whether the nature of the Prophet's message (peace be upon him and his family) differs from that of the Imams. Examining the types of messages will provide an answer to this question.

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1- "Al-waz'u: zizzu al-raf'i wa al-mawzi'u ismu makan" (Lisan al-'Arab, vol. 8, p. 396).

2- "Al-irsalu: al-tawjih, wa qad ursila ilayhi, wa al-ismu al-risalah" (Lisan al-'Arab, vol. 11, p. 283), "wa al-rasulu: ismu man ursila" (ibid., p. 284).

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Types of Message

The Message of the Ahl al-Bayt (peace be upon them)

Types of Message

 * The Message of Conveying Revelation (tabligh al-wahy). The highest level of message is direct communication with the source of revelation or through an angel and conveying divine commands. Such a message is specific to the resolute prophets (ulu al-'azm) and their foremost, the Holy Prophet (peace be upon him and his family). The Prophet conveys to the people what he hears from the Exalted Truth.

 * The Special Message of Explaining Revelation (tabyin al-wahy al-khass). Another meaning of message is the special message of explaining revelation, in which specific individuals appointed by God Almighty, at the command of the Prophet, recount the divine revelation to the people. Having received and understood the divine messages, they are intermediaries between the Prophet and the people.

 * The General Message of Conveying Revelation (tabligh al-wahy al-'amm). This message is the duty of all those who have received divine messages through the first or second means.

 The Prophet's saying (peace be upon him and his family) narrated in the event of Ghadir refers to the third type of message: 

"Falyuballighi al-shahidu minkumu al-gha'iba." (1) 

Whoever among you is present must convey it to those who are absent.

The Message of the Ahl al-Bayt (peace be upon them)

As mentioned earlier, the Ahl al-Bayt (peace be upon them) speak on behalf of God Almighty and His Prophet, and based on this, they are the interpreters of divine revelation, just as Imam Reza (peace be upon him) is reported to have said:

 "Inna 'ani Allahi wa 'an Rasulihi nuhaddithu, wa la naqulu: qala fulanun wa fulanun, fayatanaqaḍa kalamuna, inna kalama akhirina mithlu kalama awwalina wa kalama awwalina muṣadiqun li-kalama akhirina." (2) 

We speak from God and His Messenger and do not say: 

"So-and-so said," so that our words would contradict each other. Our last words are like our first, and our first words confirm our last. 

This hadith of Imam Reza (peace be upon him) shows the station of the Message, that the words of all the Imams originate from revelation, and therefore, no contradiction is found in their speech. 

"Mawzi' al-Risalah" also refers to this station of the Message, which is the intermediary between the Prophet and the people; because some divine messages must be conveyed only by the Ahl al-Bayt (peace be upon them), and no one else is worthy of such a station. The conveyance of the initial verses of Surah Bara'at proves our claim. Such an understanding of the concept of the Message indicates that the Message has multiple meanings, and the Message and prophethood that ceased with the passing of the Prophet (peace be upon him and his family) from this world are distinct from the conveying of messages by the Imams.

The Conveyance of the Initial Verses of Surah At-Tawbah

When the verses "Bara'atun mina Allahi wa rasulihi ila alladhina 'ahadttum mina al-mushrikīn" (1) [This is a declaration of] disassociation from Allah and His Messenger to those with whom you [O believers] had made a treaty among the polytheists were revealed, the Prophet (peace be upon him and his family) dispatched Abu Bakr towards Mecca to convey the message of disassociation from God and His Prophet to the polytheists; but suddenly, a message was sent to the Prophet (peace be upon him and his family): "La yu'addi 'anka illa anta aw rajulun mink." (2) [The message] will not be conveyed on your behalf except by you or a man from your [family]. Thus, the Prophet of God recalled Abu Bakr from midway, and Amir al-Mu'minin Ali (peace be upon him) was commissioned to recite the divine message to the polytheists, and in response to Abu Bakr's displeasure, he told him that Gabriel (peace be upon him) had descended upon him and commanded such an action.

1- Al-Kafi, vol. 1, p. 291, Hadith 6; Tuhaf al-'Uqul, p. 34.

2- Rijal al-Kashshi, vol. 2, p. 490.

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The Conveyance of the Initial Verses of Surah At-Tawbah

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The noteworthy point is that this statement is absolute and includes the ruling on the declaration of disavowal and every other divine ruling that requires the conveyance of the Prophet (peace be upon him and his family) or someone like him. In other words, the divine rulings that have not been conveyed to the people must be conveyed either by the Prophet (peace be upon him and his family) himself or by his Ahl al-Bayt, and no third person has the right to be the initial conveyer of divine rulings. This is a great virtue for the Ahl al-Bayt (peace be upon them), to which the phrase "Mawzi' al-Risalah; the station of the Message" can be attributed in this sense. Allama Majlisi (may God have mercy on him) has mentioned two meanings for the phrase "Mawzi' al-Risalah": One is that the Ahl al-Bayt (peace be upon them) are the treasures of the knowledge of all the prophets; and the other is that the Ahl al-Bayt (peace be upon them) are in a station that the Prophet (peace be upon him and his family) is also in. However, he prefers the first meaning. (2) It should be noted that the first meaning is also understood from other phrases of the "Ziyarat Jamia," such as: "Khuzzan al-'Ilm" (Treasurers of Knowledge) or " 'Indakum ma nazalat bihi rusuluhu wa habatat bihi mala'ikatuhu" (With you is what His messengers brought down and what His angels descended with); however, the meaning that was mentioned seems better in this part of this luminous ziyarat.

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1- Ibid.

2- Refer to: Bihar al-Anwar, vol. 102, p. 134.

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Wa Mukhtalafa al-Mala'ikah

Explanation

Communication with Angels

(3) Wa mukhtalafa al-mala'ikah.

And the place of the angels' coming and going…

Explanation of Words

 * Mukhtalaf: Noun of place, meaning the place of coming and going. (1)

 * Al-Mala'ikah: Plural of "malak," meaning angel. (2)

Explanation

The phrase "Mukhtalafa al-Mala'ikah" (the place of the angels' coming and going) refers to the place where angels attend to the service of the Imams (peace be upon them) and have constant interaction with them. Before examining the manner of the angels' coming and going and the nature of their connection with the Ahl al-Bayt (peace be upon them), we will examine the possibility of communication and connection with angels.

Communication with Angels

God has not limited communication with angels to a specific group; rather, for all humans with special conditions, a relationship with angels is possible. Humran ibn A'yan, one of the righteous companions of Imam Baqir (peace be upon him), asked the Imam (peace be upon him): It has reached us that angels descend upon you. Is this so? Imam Baqir (peace be upon him) said: "Inna al-mala'ikata wallahi latanazzalu 'alayna [wa] tata'u furushana, ama taqra'u kitaba Allahi ta'ala: 'Inna alladhina qalu rabbuna Allahu thumma istaqamu tatanazzalu 'alayhimu al-mala'ikatu alla takhafu wa la tahzanu

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1- "Al-kha' wa al-lam wa al-fa'... an yajī'a shay'un ba'da shay'in yaqumu maqamahu" (Mu'jam Maqayis al-Lugha, vol. 2, p. 210). "'Ikhtalafa': taraddada" (Majma' al-Bahrain, vol. 5, p. 54).

2- "Jam'u malak" (Lisan al-'Arab, vol. 10, p. 496).

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The Condition for Communication with Angels

wa abshiru bil-jannati allati kuntum tu'adun'." (1) (2) By God! Indeed, angels descend upon us and tread upon our carpets. Have you not read [this verse from] the Book of God Almighty: "Indeed, those who have said, 'Our Lord is Allah' and then remained steadfast—the angels will descend upon them, [saying], 'Do not fear and do not grieve… and receive good tidings of Paradise, which you were promised.'" After the Imam (peace be upon him) recounts his firm relationship with angels with an oath, he does not tolerate Humran's astonishment by reciting a verse from the Quran; because according to this verse, angels descend upon all those who believe in monotheism and are steadfast in the path of monotheism, and certainly, the Imams (peace be upon them) are at the peak of such belief, and their relationship with angels cannot be denied.

The Condition for Communication with Angels

The condition for a relationship with angels is believing in God and steadfastness and endurance of difficulties in the path of reaching Him. But how can one believe in God and be steadfast in His way? And why do not all believers reach this station? Sallam, one of the narrators of hadith, in a report of the conversation between Humran ibn A'yan and Imam Baqir (peace be upon him), says: Humran complained to Imam Baqir (peace be upon him) about the instability of the believers, saying: Why is it that when we are with you, our hearts are at peace and our souls are detached from the world, etc.; but when we leave you and associate with people and merchants, we become lovers of the world? Imam Baqir (peace be upon him) said:

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1- Surah Fussilat, 41:30.

2- Basa'ir al-Darajat, p. 91, Hadith 3; Bihar al-Anwar, vol. 26, p. 352, Hadith 5.

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"Innama hiya al-qulubu marratan yaṣ'ubu 'alayha al-amru wa marratan yashulu." Hearts are like this. Sometimes, the matter becomes difficult for them, and sometimes, it becomes easy. Then, the Imam (peace be upon him) narrates a similar incident from the companions of the Prophet (peace be upon him and his family) and says: The companions of the Prophet said: O Prophet of God! We fear hypocrisy. The Prophet of God (peace be upon him and his family) said: "Why do you fear it?" They said: When we are in your presence and you admonish us, fear (of God and the Hereafter) overwhelms our hearts, and we forget the world and become disinterested in it, as if we see the Hereafter and Paradise and Hell with our eyes; but as soon as we go to our homes and smell our children and see our wives and children and wealth, we return from that state and condition that we had in your service in such a way as if we had never been in that state at all. Do you fear hypocrisy for us because of this state? The Prophet of God (peace be upon him and his family) said to them: "Never! This is from the steps that Satan takes to make you desire the world." Then he said: "Wallahi law annakum tadumuna 'ala al-ḥali allati takununa 'alayha wa antum 'indi fi al-ḥali allati waṣaftum anfusakum biha laṣafaḥatkum al-mala'ikatu wa mashaytum 'ala al-ma'i!" (1) By God, if you were to continue in the same state that you have in my presence in your homes as well, in the state that you described yourselves to be in, the angels would shake hands with you, and you would walk on water! Yes! The result of continuous remembrance of God is companionship with angels, and if the close friends of the Truth have any dignity, it is the fruit of their constant remembrance, and this station is not exclusive to the Imams; rather, perfect believers also benefit from it. One must only seize the luminosity of the heart that sometimes appears and make it permanent. In other words, in times of

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1- Tafsir al-'Ayyashi, vol. 1, p. 109, Hadith 327.

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The Imams' Communication with Angels

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distress, people become believers in God; but the art of the saints of God is that the lamp of certainty is always lit in their souls.

The Imams' Communication with Angels

Angels attend to the service of the of God, and thus, the Ahl al-Bayt (peace be upon them) have also become aware of it through the Prophet (peace be upon him and his family).

 * The Vessel of God's Knowledge

Not everyone can bear divine knowledge; rather, divine knowledge, due to its vastness, requires individuals of great capacity who can receive it without being overwhelmed. One of the characteristics of the Ahl al-Bayt's knowledge (peace be upon them) is their ability to receive God's knowledge. They are the chosen ones of God and the very vessels of His knowledge. 

Imam Sajjad (peace be upon him), in describing the Ahl al-Bayt (peace be upon them), said: "Naḥnu abwabu Allahi wa naḥnu al-ṣiraṭu al-mustaqimu wa naḥnu 'aybatu 'ilmihi." (1) We are the gates of God, and we are His straight path, and we are the vessels of His knowledge. This is from God's graces upon the Ahl al-Bayt (peace be upon them), and such a capacity has been provided by God only for them.

 Imam Sadiq (peace be upon him) says: "Inna Allaha—tabaraka wa ta'ala—intajabana li-nafsihi faja'alana ṣafwatahu min khalqihi wa umana'ahu 'ala waḥyihi wa khuzzanahu fi arḍihi wa mawḍi'a sirrihi wa 'aybata 'ilmihi." (2) Indeed, God—blessed and exalted is He—chose us for Himself and then made us His chosen ones from among mankind, His trustees over His revelation, His treasurers in His earth, the place of His secrets, and the vessels of His knowledge. 

The Imams (peace be upon them), who have received divine knowledge in their very souls, have been aware of all that is knowable of this world and the Hereafter, and they have asked people to benefit from them and to ask whatever they wish. Amir al-Mu'minin Ali (peace be upon him), relying on this divine knowledge, repeatedly said: "Saluni qabla an tafqiduni." (3)

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1- Ma'ani al-Akhbar, p. 35, Hadith 5.

2- Basa'ir al-Darajat, p. 62, Hadith 7.

3- Al-Tawhid, p. 305, Hadith 1; Refer to: Danishnameh-ye Amir al-Mu'minin (Encyclopedia of Amir al-Mu'minin), vol. 11, p. 421, "Chapter Ten: Ask me before you lose me."

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 * The Inheritors of the Prophets' Knowledge (peace be upon them)

Ask me before you lose me. And those who, throughout history, considered themselves knowledgeable and made such claims were all disgraced; (1) but Ali (peace be upon him) was able to demonstrate his vast knowledge to his friends and enemies many times and astonish them. (2)

 * The Inheritors of the Prophets' Knowledge (peace be upon them)

The third characteristic of the Ahl al-Bayt's knowledge (peace be upon them) is the inheritance of the prophets' knowledge. This characteristic will also be examined in the explanation of another part of the "Ziyarat Jamia": "(Wa warathata al-anbiya')" (And the inheritors of the prophets). The knowledge of all the previous prophets was entrusted to the Prophet (peace be upon him and his family), and the Prophet (peace be upon him and his family) entrusted it to his Ahl al-Bayt (peace be upon them). 

Imam Baqir (peace be upon him), in a narration, has quoted the Prophet of God (peace be upon him and his family) as saying: "Inna awwala waṣiyyin kana 'ala wajhi al-arḍi hibatu Allahi bnu Adama, wa ma min nabiyyin maḍa illa wa lahu waṣiyyun wa kana jami'u al-anbiya'i mi'ata alfi nabiyyin wa 'ishrina alfa nabiyyin minhum khamsatun ulu al-'azmi: Nuhun wa Ibrahimu wa Musa wa 'Isa wa Muhammadun 'alayhim al-salam. Wa inna 'Aliyya bna Abi Talibin kana hibata Allahi li-Muhammadin wa waritha 'ilma al-awṣiya'i wa 'ilma

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1- Refer to: Danishnameh-ye Amir al-Mu'minin (Encyclopedia of Amir al-Mu'minin), vol. 11, p. 441, "The Disgrace of Whoever Said: 'Ask Me,' Except the Prophet and the Imam." For example, Qatada, one of the jurists of Basra, repeated this sentence from the pulpit. Abu Hanifa—who was only a teenager—asked: Was the ant that warned the ants in the Quran about the passing of Solomon's army female or male?! This very question humbled Qatada and made him descend from the pulpit.

2- Abu Dharr, along with Imam Ali (peace be upon him), was passing through a desert when he suddenly observed the ant-like movement of a swarm of ants and cried out: "Allahu Akbar! Great is He who can count these!" Imam Ali (peace be upon him) looked at him and said: "Do not say so. Say: Great is God who created these! By Him who created you and me, I know their number and I know their males and females by the permission of God" (Ta'wil al-Ayat al-Zahira, vol. 2, p. 490, Hadith 8).

3- Al-Kafi, vol. 1, p. 224, Hadith 2.

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 * The Conformity of Their Words with the Hadith of the Prophet (peace be upon him and his family)

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man kana qablahu, amma inna Muhammadan waritha 'ilma man kana qablahu mina al-anbiya'i wa al-mursalina." (3) 

The first successor who was on the face of the earth was Hibatullah, the son of Adam (peace be upon him), and no prophet passed away but that he had a successor, and the total number of prophets was one hundred and twenty thousand prophets, of whom five were possessors of steadfastness: Noah, Abraham, Moses, Jesus, and Muhammad (peace be upon them). 

Indeed, Ali ibn Abi Talib was the gift of God to Muhammad and inherited the knowledge of the successors and the knowledge of those who were before him; but Muhammad inherited the knowledge of the prophets and messengers who were before him. Amir al-Mu'minin Ali (peace be upon him) would prevent people from straying and going astray and would say to the people:

 "Inna al-'ilma alladhi habaṭa bihi Adamu wa jami'u ma fuḍḍilat bihi al-nabiyyuna ila khatami al-nabiyyina fi 'itrati Muhammadin ṣalla Allahu 'alayhi wa alihi, fa'ayna yutahu bikum? Bal ayna tadhhabun!?" (1) 

Indeed, the knowledge that Adam (peace be upon him) brought down and all that the prophets up to the Seal of the Prophets were given superiority by is in the progeny of Muhammad (peace be upon him and his family). So to what misguidance are you going? And in what direction are you heading?

 * The Conformity of Their Words with the Hadith of the Prophet (peace be upon him and his family)

In the belief of the followers of the Ahl al-Bayt (peace be upon them), the hadith of the Ahl al-Bayt (peace be upon them) is the same as the hadith of the Prophet (peace be upon him and his family), and no difference is seen in the words of the religious leaders. The words of the family of prophethood are the elaboration and explanation of the hadith of the Prophet (peace be upon him and his family), and the enduring legacy of Shia hadith has been with the infallible ones (peace be upon them) for 273 years, while the hadith legacy of the Sunnis is limited only to the 23 years of the blessed life of the Prophet (peace be upon him and his family), and to answer religious problems, they resort to the words of the non-infallible companions and successors. 

Imam Sadiq (peace be upon him), in a beautiful statement, has described the uniformity of the words of the Imams (peace be upon them) with the hadith of the Prophet (peace be upon him and his family) as follows: 

"Hadithi hadithu abi, wa hadithu abi hadithu jaddi, wa hadithu jaddi hadithu al-Hussaini 'alayhi al-salam, wa hadithu al-Hussaini 'alayhi al-salam hadithu al-Hasani 'alayhi al-salam, wa hadithu al-Hasani 'alayhi al-salam hadithu amiri al-mu'minin 'alayhi al-salam, wa hadithu amiri al-mu'minin hadithu rasuli Allahi ṣalla Allahu 'alayhi wa alihi, wa hadithu rasuli Allahi ṣalla Allahu 'alayhi wa alihi qawlu Allahi 'azza wa jalla." (2) 

My word is the word of my father [Imam Baqir (peace be upon him)], and the word of my father is the word of my grandfather [Imam

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1- Al-Irshad, vol. 1, p. 232.

2- Al-Kafi, vol. 1, p. 53, Hadith 14.

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 * The Most Knowledgeable of People

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Zayn al-Abidin (peace be upon him)], and the word of my grandfather is the word of Hussein (peace be upon him), and the word of Hussein is the word of Hasan (peace be upon him), and the word of Hasan is the word of Amir al-Mu'minin (peace be upon him), and the word of Amir al-Mu'minin is the word of the Messenger of God (peace be upon him and his family), and the word of the Messenger of God is the word of God, the Mighty and Majestic.

 What has made the words of the Prophet (peace be upon him and his family) and his family uniform is their connection to the source of revelation, and since the origin of all the hadith of the Ahl al-Bayt (peace be upon them) is the word of God, in reality, there is no contradiction among their hadith.

 * The Most Knowledgeable of People

The Ahl al-Bayt (peace be upon them) are the most knowledgeable of people; for divine knowledge is with them, and they are the treasurers of God's knowledge and are aware of all that is unknown. Jabir ibn Abdullah Ansari, a close companion of the Prophet (peace be upon him and his family) who lived a long life and conveyed the greetings of the Prophet of God (peace be upon him and his family) to Imam Baqir (peace be upon him), would go to Imam Baqir (peace be upon him) and acquire knowledge from his presence. Once, the Imam (peace be upon him)—who was very young at that time—asked him about something. Jabir replied: By God, I do not act contrary to the prohibition of the Prophet of God (peace be upon him and his family)! He said to me:

 "Innakumu al-a'immatu al-hudatu min ahli baytihi min ba'dihi, aḥlamu al-nasi ṣigharan wa a'lamu al-nasi kibaran." 

You are the guiding Imams from his family after him, the most forbearing of people in childhood and the most knowledgeable of people in adulthood... He also said: 

"La tu'allimuhum fahum a'lamu minkum." Do not teach them (the Imams, peace be upon them), for they are more knowledgeable than you. 

Then, Imam Baqir (peace be upon him) said to Jabir: My grandfather, the Prophet of God (peace be upon him and his family), spoke the truth; I am more knowledgeable in what I asked you, and I have received wisdom from childhood, and all of this is by the grace of God and His mercy upon us, the Ahl al-Bayt. (1)

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The Types of the Ahl al-Bayt's Knowledge (peace be upon them)

After becoming acquainted with the characteristics of the Ahl al-Bayt's knowledge (peace be upon them), we will examine the content of their knowledge. The most important titles of the Imams' knowledge (peace be upon them) are as follows:

 * The Knowledge of the Book

The knowledge of the Book is a Quranic term that refers to a special knowledge, and whoever benefits from it, even a little, easily performs tasks that are not normally possible. An example is one of Sulaiman's (peace be upon him) companions who, in less than the blink of an eye, brought the throne of the Queen of Sheba to Sulaiman's (peace be upon him) court. 

The Quran introduces him thus: 

"Said the one who had knowledge from the Scripture, 'I will bring it to you before your glance returns [to you].' 

When Solomon saw it placed before him, he said, 'This is from the favor of my Lord that He may test me whether I will be grateful or ungrateful. And whoever is grateful—his gratitude is only for [the benefit of] himself. And whoever is ungrateful—then indeed, my Lord is free of need and generous.'" (2) Abu Sa'id Khudri asked the Prophet (peace be upon him and his family) about the interpretation of this verse. He said: "The intended one is the successor of my brother Sulaiman ibn David."

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1- Kamal al-Din, pp. 253-254, Hadith 3.

2- Surah An-Naml, 27:40.

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 * The Interpretation of the Quran

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Abu Sa'id asked again: 

O Prophet of God! Who is intended by this noble verse: "Say, 'Sufficient is Allah as a witness between me and you, and [also] he who has knowledge of the Scripture'" (1)? 

The Prophet (peace be upon him and his family) said: "Dhaka akhi 'Aliyyu bnu Abi Talib." (2) 

[The intended one is] my brother Ali ibn Abi Talib. Abd al-Rahman ibn Kathir narrated from Imam Sadiq (peace be upon him) concerning the verse "Qala alladhi 'indahu 'ilmun mina al-kitabi ana atika bihi qabla an yartadda ilayka ṭarfuka;..." (3) 

The Imam (peace be upon him) opened his fingers and placed them on his chest, then said: "Wa 'indana wallahi 'ilmu al-kitabi kulluhu!" (4) By God, all the knowledge of the Book is with us! Therefore, the intended meaning of "knowledge of the Book" here is something other than the knowledge of the Quran, which will be mentioned later. It is worth noting that there is disagreement among the scholars regarding the intended meaning of "the Book"; (5) but whatever the intended meaning, "knowledge of the Book" refers to a special knowledge that whoever has a share of it will be able to perform extraordinary tasks.

 * The Interpretation of the Quran

The interpretation (ta'wil) of the Quran, meaning the explanation of the truth and the main purpose of the Quranic verses, is one of the special knowledges of the Ahl al-Bayt (peace be upon them). They are aware of the inner meanings of the Quranic verses that lie beyond their apparent meanings.

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1- Surah Ar-Ra'd, 13:43.

2- Al-Amali, Saduq, p. 659, Hadith 3.

3- Surah An-Naml, 27:40.

4- Al-Kafi, vol. 1, p. 229, Hadith 5.

5- Refer to: Al-Mizan fi Tafsir al-Quran, vol. 15, p. 363 (under verse 40 of Surah An-Naml).

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 * The Greatest Name of God

 * Familiarity with All Languages

The Great Prophet (peace be upon him and his family), according to a narration, says: "'Aliyyun yu'allimu al-nasa ba'di min ta'wili al-qur'ani ma la ya'lamuna, aw [qala:] yukhbiruhum." (1) 

Ali after me will teach people the interpretation of what they do not know from the Quran (or he said: he will inform them). 

Amir al-Mu'minin Ali (peace be upon him) learned the Book of God from the Prophet (peace be upon him and his family) and became aware of all its meanings. 

Ali (peace be upon him) says: 

No verse of the Quran was revealed to the Prophet (peace be upon him and his family) but that he taught me its recitation and dictated it to me, and I wrote them down with my own handwriting. He taught me its interpretation and explanation, its abrogating and abrogated verses, its definitive and ambiguous verses, and its specific and general aspects. (2)

 * The Greatest Name of God

The Greatest Name of God is one of the special knowledges to whose unparalleled effects reference has been made in the narrations. Imam Hadi (peace be upon him) said concerning the Greatest Name of God: The Greatest Name of God has seventy-three letters, of which Asif [ibn Barkhiya] knew only one letter, and he uttered it, and the earth between him and Sheba split open, and he took the throne of Bilqis and brought it to Sulaiman (peace be upon him), and then the earth became level in less than the blink of an eye. Seventy-two letters are with us, and God has reserved one letter for Himself in the knowledge of the unseen. (3)

 

Familiarity with All Languages

The Imams (peace be upon them) were acquainted with all the tongues of the world, and in certain accounts, these holy figures would respond to the inquiries of folk from diverse regions in their very own speech. Yet, owing to the unfamiliarity of the narrators with the tongues prevalent in those bygone days, alas, not all the narrations of the Imams (peace be upon them) in various languages have been preserved; albeit, in some traditions, mention thereof hath been made. (1) 

Abu Salt Harawi, a narrator of Imam Reza (peace be upon him) who accompanied the Imam in Khorasan, recounts: 

Imam Reza (peace be upon him) conversed with the people in diverse languages, and by God, in every tongue and dialect, he was the most eloquent and the most knowledgeable of people. One day, I said to him: O son of the Prophet of God! I marvel at your familiarity with these various languages. The Imam (peace be upon him) replied: "O Abu Salt! I am the proof of God upon His creation, and God does not appoint a proof over the people who is ignorant of their languages." (2)

 Ali ibn Mahziyar, in describing Imam Hadi (peace be upon him), says: I entered upon the Imam (peace be upon him). Without preamble, he began to speak and conversed with me in the Persian tongue. (3)

Familiarity with the Language of Animals

Familiarity with the language of birds and beasts is another of the knowledges possessed by the Ahl al-Bayt (peace be upon them). Imam Ali (peace be upon him) states: "Ullimna manṭiqa al-ṭayri, kama 'allamahu Sulaymanu bnu Dawuda, wa kulli dabbatin fi barrin aw baḥrin." (4) 

We have been taught the speech of birds, just as Sulaiman, son of David, was taught, and [the speech of] every creature on land or sea.

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1- One of the researchers has written a detailed article on this subject (Refer to: Majalleh-ye Ulum-e Hadith, no. 5 & 6, Hasan Erfan: "Zaban-agahi-ye Payambar wa Imaman 'alayhim al-salam").

2- Uyun Akhbar al-Reza (peace be upon him), vol. 2, p. 228, Hadith 3.

3- Basa'ir al-Darajat, p. 333, Hadith 1.

4- Al-Manaqib, Ibn Shahrashub, vol. 2, p. 54.

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The Knowledge of "What Was and What Will Be"

The expression "ma kana wa ma yakun" signifies that which has been and that which will be in the future, and this is one of the most significant knowledges of the Ahl al-Bayt (peace be upon them), for they are aware of all that has transpired in the world and know every event that will occur in the future. This title overlaps with God's knowledge of the unseen, and according to the verse of the Quran, only God is aware of the unseen. (1) 

Imam Reza (peace be upon him) has utilized this very verse of the Quran and established the Ahl al-Bayt's possession of the knowledge of the unseen. He stated: "Awa laysa Allahu yaqulu: 'Alimu al-ghaybi fala yuẓhiru 'ala ghaybihi aḥadan illa mani irtaḍa min rasulin' (2) fa-rasulu Allahi 'inda Allahi murtaḍan, wa naḥnu warathatu dhalika al-rasuli alladhi aṭṭala'ahu Allahu 'ala ma sha'a min ghaybihi, fa'allamana ma kana wa ma yakunu ila yawmi al-qiyamati." (3) 

Is it not so that God says: "[He is] the Knower of the unseen, and He does not disclose His unseen to anyone except whom He approves of as a messenger"? So the Messenger of God (peace be upon him and his family) is the chosen one by God, and we are the inheritors of that Messenger whom God informed of whatever He willed of His unseen, and he informed us of what has been and what will be until the Day of Resurrection. 

Amir al-Mu'minin Ali (peace be upon him) also stated regarding the knowledge of all that will occur in the future: If there were not a verse in the Book of God, I would have informed you of what has been, what is, and what will be until the Day of Resurrection. That verse is: "Yamḥu Allahu ma yasha'u wa yuthbitu wa 'indahu ummu al-kitab; (4) God eliminates what He wills and confirms [what He wills], and with Him is the Mother of the Book." (5)

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1- Surah Al-Jinn, 72:26.

2- Surah Al-Jinn, 72:26-27.

3- Al-Khara'ij wa al-Jara'ih, vol. 1, p. 343.

4- Surah Ar-Ra'd, 13:39.

5- Al-Tawhid, p. 305, Hadith 1.

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Knowledge of Deaths, Calamities, and What God Brings Forth by Night and Day

Knowledge of Deaths and Calamities

Imam Sajjad (peace be upon him) states: "Indana 'ilmu al-manaya wa al-balaya wa faṣli al-khiṭabi wa ansabi al-'arabi wa mawlidi al-islami." (1) The knowledge of deaths and calamities, and decisive speech, and the genealogies of the Arabs, and the birthplace of Islam, is with us.

Knowledge of All That Is in the Earth and the Heavens

The Ahl al-Bayt (peace be upon them) are aware of all that is in the earth and the heavens, and their knowledge is not limited to the inhabitants of the earth. The Prophet of God (peace be upon him and his family), according to a narration, says: "Ma yanqalibu janaḥu ṭa'irin fi al-hawa'i illa wa 'indana fihi 'ilmun." (2) No bird flaps its wings in the sky but that we are aware of it.

Knowledge of What God Brings Forth by Night and Day

The scope of the Ahl al-Bayt's knowledge (peace be upon them) was far beyond the known sciences of their time, and for many of the close associates of the Imams (peace be upon them), their knowledge was astonishing. For this reason, the Imam's mastery of the books of other religions was considered "the greater knowledge." However, the infallible Imams (peace be upon them) considered the greater knowledge to be far greater than these knowledges. Humran ibn A'yan, a close companion of Imam Sadiq (peace be upon him), said to him: Are the Torah, the Gospel, the Psalms, and what is in the earliest scriptures (the scriptures of Abraham and Moses, peace be upon them) with you? The Imam (peace be upon him) replied: "Yes."

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1- Basa'ir al-Darajat, p. 266, Hadith 3.

2- Uyun Akhbar al-Reza (peace be upon him), vol. 2, p. 32, Hadith 54.

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The Sources of the Imams' Knowledge (peace be upon them)

The Teaching of the Prophet (peace be upon him and his family)

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He said: Is this the greater knowledge? Imam Sadiq (peace be upon him) said: "Ya Humranu! Law lam yakun ghayru ma kana, wa lakin ma yuḥdithu Allahu bi al-layli wa al-nahari 'ilmuhu 'indana a'ẓamu." (1) O Humran! If it were limited to this, yes; but the knowledge of what God brings forth by night and day is greater with us.

The Sources of the Imams' Knowledge (peace be upon them)

The Ahl al-Bayt's awareness of superhuman knowledges and their predictions of future events raise the question: How does the Imam benefit from these knowledges? And is he aware of all aspects of human life and world events? Familiarity with the sources of the Imams' knowledge (peace be upon them) answers this question. In the Shia hadith tradition, six sources have been enumerated for the knowledges of the infallible leaders, to which we will refer. (2)

The Teaching of the Prophet (peace be upon him and his family)

The Prophet's (peace be upon him and his family) attention to the education of Amir al-Mu'minin (peace be upon him) is mentioned in both Shia and Sunni sources, and all the companions of the Prophet (peace be upon him and his family) were aware of his scholarly relationship with Ali (peace be upon him). Imam Ali (peace be upon him) would visit the Prophet (peace be upon him and his family) every morning and evening and gather from the harvest of his knowledge. (3) According to a narration, Amir al-Mu'minin (peace be upon him) says:

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1- Basa'ir al-Darajat, p. 140, Hadith 5.

2- For further information, refer to: Ahl al-Bayt (peace be upon them) in the Quran and Hadith, vol. 1, p. 309, "Part Three: The Origins of the Ahl al-Bayt's Knowledge (peace be upon them)."

3- Refer to: Musnad Ibn Hanbal, vol. 1, p. 317, Hadith 1289 and p. 167, Hadith 570.

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The Principles of Knowledge

The Books of the Prophets (peace be upon them)

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"Kuntu idha sa'altu rasula Allahi ṣalla Allahu 'alayhi wa alihi a'ṭani, wa idha sakattu ibtada'ani." (1) Whenever I asked the Messenger of God (peace be upon him and his family) about a point, he would provide it to me, and if I remained silent, he would initiate [the discourse]. In another narration, Imam Sadiq (peace be upon him) stated: "Inna 'ilma 'Aliyyi bni Abi Talibin 'alayhi al-salamu [min] 'ilmi rasuli Allahi ṣalla Allahu 'alayhi wa alihi fa'allamnahu naḥnu fima 'allamnahu." (2) The knowledge of Ali ibn Abi Talib (peace be upon him) is [from] the knowledge of the Messenger of God (peace be upon him and his family). So, what we know, he taught us.

The Principles of Knowledge

The principles of knowledge have firm scholarly roots that the Prophet (peace be upon him and his family) placed at the disposal of the Imams after him so that they could extract new issues from those principles and explain them to the people. The Ahl al-Bayt (peace be upon them) would issue fatwas only based on those principles. Imam Baqir (peace be upon him) states: "Law kunna nufti al-nasa bi-ra'yina wa hawana lakunna mina al-halikin, wa lakinna nuftihim bi-atharin min rasuli Allahi ṣalla Allahu 'alayhi wa alihi wa uṣuli 'ilmin 'indana, natawarathuha kabiran 'an kabirin, naknizuha kama yaknizu ha'ula' dhahabahum wa fiḍḍatahum." (3) If we were to issue fatwas to the people based on our own opinions and desires, we would undoubtedly be among the perished; but we issue fatwas to the people based on the narrations remaining from the Messenger of God (peace be upon him and his family) and the principles of knowledge that are with us. Each elder inherits it from another elder, and we treasure it just as these people treasure their gold and silver.

The Books of the Prophets (peace be upon them)

The religion of Islam is in continuation of the previous religions, and if the books of the past prophets had remained preserved from

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1- Sunan al-Tirmidhi, vol. 5, p. 637, Hadith 3722.

2- Al-Ikhtisas, p. 279.

3- Basa'ir al-Darajat, p. 300, Hadith 4.

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The Book of Imam Ali (peace be upon him)

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tampering, the monotheistic course would have been evident in all of them. The books of the past prophets, without any alteration, are at the disposal of the Imams (peace be upon them) and are considered one of the sources of their knowledge. Imam Sadiq (peace be upon him) stated: "Alwaḥu Musa 'alayhi al-salamu 'indana, wa 'aṣa Musa 'indana wa naḥnu warathatu al-nabiyyina." (1) The tablets (the Ten Commandments) of Moses (peace be upon him) and his staff are with us, and we are the inheritors of the prophets. Imam Sadiq (peace be upon him) also said to one of his students: "God has bestowed upon Muhammad (peace be upon him and his family) whatever He had given to the prophets, and with us are the scriptures concerning which God says: 'Ṣuḥufi Ibrahima wa Musa; [These are] the scriptures of Abraham and Moses.'" (2, 3)

The Book of Imam Ali (peace be upon him)

The Book of Ali (peace be upon him) is one of the well-known sources of the Ahl al-Bayt's knowledge (peace be upon them). This book is a lengthy writing concerning all the needs of the people, which the Prophet (peace be upon him and his family) dictated to Imam Ali (peace be upon him), and Imam Ali (peace be upon him) wrote it for his successors and it has been at the disposal of the Imams (peace be upon them) as a deposit of Imamate. Some of the close associates of the Imams (peace be upon them) have seen this book, and in the Shia hadith tradition, hadith have been narrated from this book. (4) Umm Salama, the wife of the Prophet (peace be upon him and his family), says concerning this book: The Messenger of God (peace be upon him and his family) seated Ali (peace be upon him) in his house and ordered that a sheepskin be brought, and Ali (peace be upon him) wrote on all of that sheepskin up to its legs. (5) Imam Hasan Mujtaba (peace be upon him) stated concerning the content of this valuable book:

.....

1- Al-Kafi, vol. 1, p. 231, Hadith 2.

2- Surah Al-A'la, 87:19.

3- Al-Kafi, vol. 1, p. 225, Hadith 5.

4- In the book Wasa'il al-Shi'a, more than eighty hadith have been mentioned from this book.

5- Al-Imama wa al-Tabṣira, p. 174, Hadith 28.

.....

The Mushaf of Fatima (peace be upon her)

"Inna al-'ilma fina wa naḥnu ahluhu wa huwa 'indana majmu'un kulluhu bi-ḥadhafirihi wa innahu la yaḥduthu shay'un ila yawmi al-qiyamati ḥatta arsha al-khadshi illa wa huwa 'indana maktubun bi-imla'i rasuli Allahi ṣalla Allahu 'alayhi wa alihi wa khaṭṭi 'Aliyyin 'alayhi al-salamu bi-yadihi." (1) 

Knowledge is among us, and we are its people, and all of it is completely gathered with us, and until the Day of Resurrection, not even the compensation for a scratch will occur but that it is written and present with us by the dictation of the Messenger of God (peace be upon him and his family) and the handwriting of Ali (peace be upon him). This great book makes the Imams (peace be upon them) independent of any human knowledge, and people are in need of it for their daily needs. Imam Sadiq (peace be upon him) states: With us is something that, with its existence, we have no need for the people, but it is the people who are in need of us. With us is a book that the Messenger of God (peace be upon him and his family) dictated, and Ali (peace be upon him) wrote with his own handwriting; a book in which every lawful and unlawful thing is written. (2) 

In some narrations, (3) another source of the Ahl al-Bayt's knowledge (peace be upon them) is considered to be a book called al-Jaami'a. The characteristics of this book are also like the Book of Ali (peace be upon him). Therefore, apparently, the intended meaning of al-Jaami'a is the same as the Book of Ali (peace be upon him).

The Mushaf of Fatima (peace be upon her)

The Mushaf of Fatima (peace be upon her) is a book that, based on what is mentioned in some narrations, is three times the size of the Quran and is completely distinct from the Quran. This writing was revealed to Zahra (peace be upon her) by an angel after the passing of the Messenger of God (peace be upon him and his family), and Imam Ali (peace be upon him) wrote it down. This Mushaf is specifically about the future events of the world and has been at the disposal of the Imams (peace be upon them) as a deposit of Imamate.

.....

1- Al-Ihtijaj, vol. 2, p. 63, Hadith 155.

2- Al-Kafi, vol. 1, p. 241, Hadith 6.

3- Refer to: Ahl al-Bayt (peace be upon them) in the Quran and Hadith, vol. 1, p. 323, "Al-Jaami'a".

.....

Inspiration

It is worthy of mention that the intended meaning of revelation (waḥy) here is not legislative revelation, and in this book, no new divine law (sharī'a) is expounded, and on the other hand, it is entirely distinct from the Quran. The meaning of muṣḥaf here is writing. It hath been explained afore that general revelation is also possible in the case of those other than prophets. 

Imam Sadiq (peace be upon him), concerning the manner of the compilation of the Muṣḥaf of Fatima (peace be upon her), hath stated: When God Almighty took the soul of Muhammad, Fatima (peace be upon her) grieved for his passing with such sorrow that none save God, the Mighty and Majestic, was aware thereof. God sent an angel unto her to console her and converse with her. Fatima (peace be upon her) recounted this to Amir al-Mu'minin (peace be upon him), and Ali (peace be upon him) said to her: "Whenever thou feelest this contact and hearest his voice, inform me." Fatima (peace be upon her) would then tell Ali (peace be upon him), and Amir al-Mu'minin (peace be upon him) would write down what he heard, until from these things, a muṣḥaf was recorded. Then, Imam Sadiq (peace be upon him) stated: In this muṣḥaf, nothing of the lawful and the unlawful hath come, and only the knowledge of future events is therein. (1)

Inspiration (Ilhām)

The intended meaning of inspiration (ilhām) is the same general revelation that hath been sufficiently explained afore. (2) It is worth noting that in some narrations, jafr hath also been mentioned as another source of the Ahl al-Bayt's knowledge (peace be upon them); (3) however, from the synthesis of various narrations, we arrive at the conclusion that jafr refers to two leather chests in which various books received from the past prophets and books inherited by the Imams (peace be upon them) from the Prophet of God, Imam Ali, and Fatima (peace be upon them) were kept, and also the Prophet's (peace be upon him and his family) weapons were stored therein. In other words, "jafr", "jafr abyad" (white jafr), and "jafr aḥmar" (red jafr) refer to the mobile library and museum of the Ahl al-Bayt (peace be upon them) that were with the Imams and passed down from one to another, and are now with the Imam of the Age (may God hasten his appearance). (1)

The Manner of the Ahl al-Bayt's Knowledge (peace be upon them)

The final point concerning the Imams' being " خزّان العلم " (khuzzān al-'ilm - treasurers of knowledge) is the manner of their acquisition of knowledge and whether they are actually aware of all the aforementioned sciences or become aware whenever they will. Various opinions have been put forth regarding this matter; however, what is more consistent with the narrations is "knowing" at the time of "willing"; that is, whenever the infallible Imam (peace be upon him) wills to know something, God makes him aware of it. 

Ammar Sabati asked Imam Sadiq (peace be upon him): Does the Imam know the unseen? He replied: "La, wa lakin idha arada an ya'lama al-shay'a a'lamahu Allahu dhalika." (2) 

No; but whenever he wills to gain knowledge of something, God makes him aware of it. Similarly, Imam Sadiq (peace be upon him) stated in another hadith: "Inna al-imama idha sha'a an ya'lama 'alima." (3) Indeed, whenever the Imam wills to know, he knows.

.....

1- Al-Kafi, vol. 1, p. 240, Hadith 2.

2- Refer to: p. 59: "Wa mahbiṭa al-waḥy".

3- Al-Kafi, vol. 1, p. 239, Hadith 1 and p. 240, Hadith 3; Kitab Man La Yaḥḍuruhu al-Faqih, vol. 4, p. 419, Hadith 5914.

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And the Utmost of Forbearance

Explanation

The Forbearance of the Creator and the Created

وَ مُنْتَهَى الْحِلْمِ (Wa muntaha al-ḥilm)

And possessing the highest degrees of forbearance...

Explanation of Words

 * مُنْتَهَى (Muntaha): A noun of place, meaning the place of the end, the ultimate limit, the termination, the highest degree. (1)

 * الْحِلْمِ (Al-ḥilm): Forbearance, intellect. (2)

Commentary

The word "ḥilm" has been used in narrations in two senses: forbearance and wisdom. However, upon examining the hadith, we conclude that intellect and wisdom are prerequisites of forbearance, and the primary meaning of "ḥilm" in etymological sources (3) is not wisdom, although in its evolution, it has also come to mean intellect. In any case, the phrase "muntaha al-ḥilm" conveys the ultimate degree of forbearance.

The Forbearance of the Creator and the Created

"Ḥalīm" (forbearing) is a homonymous attribute shared between God and humankind. In the Noble Quran, God is mentioned with the attribute "ḥalīm" eleven times: "Wa Allahu 'alīmun ḥalīm; (4) And God is Knowing and Forbearing."

.....

1- "'Intaha al-shay'u: balagha nihayatahu, wa al-nihayatu: ḥaythu yantahi ilayhi al-shay'u" (Lisan al-'Arab, vol. 15, p. 344).

2- "Al-ḥilm bi-al-kasri: tark al-'ajala" (Mu'jam Maqayis al-Lugha, vol. 2, p. 93). "Al-ana'atu wa al-'aqlu" (Lisan al-'Arab, vol. 12, p. 146). "Ḍabṭu al-nafsi 'an hayajan al-ghaḍab" (Majma' al-Baḥrayn, vol. 6, p. 49).

3- Refer to: Mu'jam Maqayis al-Lugha, vol. 2, p. 93.

4- Surah An-Nisa, 4:12.

.....

The Forbearance of God

"Wa Allahu ghaniyyun ḥalīm; (1) And God is Self-Sufficient and Forbearing." 

In verse 114 of Surah At-Tawbah, the attribute "ḥalīm" is also used for Abraham (peace be upon him): "Inna Ibrahima la-awwahun ḥalīm; (2) 

Indeed, Abraham was most tender-hearted [in awe of God] and forbearing.

" Although "ḥalīm" is a shared attribute, its meaning concerning the Creator and the created is not identical.

The Forbearance of God

"Ḥilm" in the context of God means overlooking the errors of His servants. In explaining God's being "ḥalīm", it has been said: "Ḥalīmun 'amman 'aṣahu la ya'jilu 'alayhim bi-'uqubatihi; (3) He is forbearing towards those who disobey Him; He does not hasten their punishment." 

In a supplication from Amir al-Mu'minin (peace be upon him), we read: "Al-ḥamdu lillahi alladhi yaḥlumu 'anni ḥatta ka-annani la dhanba li; (4) Praise be to God who is forbearing towards me as if I have no sin." 

One of the reasons why sinners do not respect God's sanctity is the forbearance of the Creator. If every error had an immediate punishment, no one would be tainted by sin; but the world is a place of trial and error, and the value of humankind lies in recognizing the worth of God's forbearance and striving to reform oneself. And whoever does not benefit from God's forbearance,

.....

1- Surah Al-Baqarah, 2:263.

2- Surah At-Tawbah, 9:114.

3- Al-Tawhid, p. 202.

4- Bihar al-Anwar, vol. 97, p. 193, Hadith 3.

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The Forbearance of Humankind

The Fruits of Forbearance

.....

falls into the abyss of destruction, as Imam Ali (peace be upon him) states in a narration: "Inna ḥilma Allahi ta'ala 'ala al-ma'aṣi jarra'aka, wa bi-halakati nafsika aghraka; (1) 

Indeed, the forbearance of God Almighty has emboldened you to commit sins and has enticed you to bring about your own destruction."

The Forbearance of Humankind

Forbearance in human beings is a commendable attribute; however, the forbearance of humankind differs from the "ḥilm" of God. Imam Hasan Mujtaba (peace be upon him) was asked about the meaning of human "ḥilm". The Imam (peace be upon him) replied: "Kaẓmu al-ghayẓi wa milku al-nafs; (2) It is the suppression of anger and self-control." Whoever can control themselves in times of anger and rage and possess mastery over their own soul is forbearing. (3)

The Fruits of Forbearance

Forbearance is a quality that, when it settles upon the soul, its effects become manifest. The Prophet (peace be upon him and his family), in enumerating the fruits of forbearance, stated: "Fa-amma al-ḥilmu: fa-minhu rukubu al-jamili wa ṣuḥbatu al-abrari wa raf'un mina al-ḍa'ati wa raf'un mina al-khasasati wa tashahhi al-khayri wa taqarribu ṣaḥibihi min ma'ali al-darajati wa al-'afwu wa al-maḥlu wa al-ma'rufu wa al-ṣamtu, fa-hadha ma yatasha'abu li-al-'aqili bi-ḥilmihi; (4)

 As for forbearance, from it arise riding upon beauty, companionship with the righteous, elevation from lowliness, elevation from baseness, the desire for goodness, the approach of its possessor to high degrees, pardon, leniency, kindness, and silence. These are what branch out for the intelligent person through his forbearance." One of the effects of "ḥilm" is forgiveness and pardon, and the forbearing person is known by pardoning at the time of ability. 

Amir al-Mu'minin (peace be upon him) states: "Innama al-ḥalimu man idha qadara 'afa wa kana al-ḥilmu ghaliban 'ala amrihi; (1) The forbearing person is he who, despite having power, pardons, and forbearance prevails over his affairs."

.....

1- Ghurar al-Hikam, Hadith 3467.

2- Bihar al-Anwar, vol. 78, p. 102, Hadith 2.

3- Refer to: Ibid., vol. 77, p. 282, Hadith 1.

4- Tuhaf al-'Uqul, p. 16.

.....

The Path of Forbearance

Examples of the Ahl al-Bayt's Forbearance (peace be upon them)

.....

The acquisition of knowledge and the exercise of wisdom are the path to forbearance. 

Imam Ali (peace be upon him) states in a narration: "Bi-wufori al-'aqli yatawaffaru al-ḥilmu; (2) With the abundance of intellect, forbearance increases." 

In the "Ziyarat Jamia", after the phrase "khuzzan al-'ilm", the phrase "muntaha al-ḥilm" appears, which may be an indication that the treasurers of knowledge are infinitely forbearing. Amir al-Mu'minin (peace be upon him), in a narration, considers the summit of knowledge to be forbearance and states: "Kamalu al-'ilmi al-ḥilmu wa kamalu al-ḥilmi kathratu al-iḥtimali wa al-kaẓmu; (3) 

The perfection of knowledge is forbearance, and the perfection of forbearance is much endurance and the suppression of anger." The truly knowledgeable person is forbearing, and scholars who are not forbearing are deprived of the light of knowledge, and their knowledge is not the light of science; rather, they have accumulated much information in their minds, but they have no share of the light of knowledge. The light of knowledge makes a person forbearing and increases his tolerance towards the ignorant, because he perceives the reality of ignorance, and since he knows the ignorant, he does not expect wise and dignified behavior from him, and this very outlook increases his tolerance.

Examples of the Ahl al-Bayt's Forbearance (peace be upon them)

Among the best qualities of this world and the Hereafter in the sight of the Prophet (peace be upon him and his family) is to forgive one who has wronged you and to give to one who has withheld from giving. (1) 

This saying of the Prophet (peace be upon him and his family) is itself a guideline for forbearance, which the Messenger of God and his pure family employed in times of anger and rage. The bringer of mercy endured much harm and abuse in his propagation. One day, a group of ignorant people wounded his blessed forehead with stones. The Prophet (peace be upon him and his family) wiped the blood from his face and said: "Allahumma ihdi qawmi fa-innahum la ya'lamun! (2) 

O God! Guide my people, for they do not know." 

This conduct of the Prophet (peace be upon him and his family) is the ultimate in forbearance, for he does not curse the opposing group and considers them an ignorant group who, out of ignorance, are insolent towards him. 

Amir al-Mu'minin (peace be upon him) was also the most forbearing of people. In the Battle of Jamal, Marwan ibn al-Hakam and Abdullah ibn Zubayr—who were unparalleled in their animosity towards Imam Ali (peace be upon him) and in their fomenting of discord—were captured; but the Imam (peace be upon him) overlooked their evil and set them free. 

The adornment of the worshippers, Imam Sajjad (peace be upon him), states: "Inni la-yu'jibuni al-rajulu an yudrikahu ḥilmuhu 'inda ghaḍabihi; (3) 

I am pleased with a man who exercises forbearance at the time of his anger." It is fitting for the followers of the Ahl al-Bayt (peace be upon them) to walk the path of forbearance, and if they cannot increase their knowledge, they should compel themselves to forbearance by practicing it. Imam Ali (peace be upon him) advises in this regard:

.....

1- Al-Kafi, vol. 2, p. 107, Hadith 1; Mizan al-Hikma, vol. 8, p. 3832, Hadith 13171.

2- Bihar al-Anwar, vol. 35, p. 177.

3- Al-Kafi, vol. 2, p. 112, Hadith 3.

.....

"In lam takun ḥaliman fataḥallam; fa-innahu qalla man tashabbaha bi-qawmin illa awshaka an yakuna minhum; (1) 

If you are not forbearing, then show forbearance; for few are those who imitate a people but are soon to become one of them." And in another narration, he stated: "Man la yataḥallamu la yaḥlumu; (2) Whoever does not compel himself to forbearance will not become forbearing."

.....

1- Nahj al-Balagha, Wisdom 207.

2- Bihar al-Anwar, vol. 77, p. 283, Hadith 1; Mizan al-Hikma, vol. 3, p. 1288, Hadith 4321.

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And the Foundations of Generosity

Explanation

The Concept of Generosity in Verses and Traditions

وَ اُصُولَ الْكَرَمِ (Wa uṣula al-karam)

And the roots of generosity...

Explanation of Words

 * اُصول (Uṣūl): Plural of "aṣl", meaning root, base, foundation, basis, origin. (1)

 * الْكَرَم (Al-karam): Nobility, honor, generosity, magnanimity, virtuousness; (2) in narrations, it means: good qualities and noble characteristics. (3)

Commentary

The base, foundation, and origin of anything are called its "aṣl", and hence, something that has not changed its original nature is called original and pure. In the phrase "wa uṣula al-karam", "al-karam" is added to "uṣūl", and considering the definite article "al-" prefixed to the word "karam", the researcher's initial understanding is that the Ahl al-Bayt (peace be upon them) are the basis and root of all that is known as "karam". 

In other words, if "karam" means nobility and generosity, then the foundation and root of all generosity and honor are the Imams (peace be upon them), and if it means virtuousness, then the basis of all virtuous people are the Imams (peace be upon them). Now, to explain the word "karam", we refer to the words of the leaders who have been introduced as the pillars and foundations of generosity and magnanimity.

.....

.....1- "Al-aṣlu: waḥidu al-uṣūli allati minha al-shay'u" (Majma' al-Baḥrayn, vol. 5, p. 305). "'Asfalu kulli shay'" (Lisan al-'Arab, vol. 11, p. 16).

2- "'Al-karimu: al-jami'u li-anwa'i al-khayri wa al-sharfi wa al-faḍa'ili" (Lisan al-'Arab, vol. 12, p. 510).

3- Refer to: Mizan al-Hikma, vol. 10, p. 84, chapter "Karam".

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Signs of Generosity

The Concept of Generosity in Verses and Traditions

......

The word "karam" itself hath not appeared in the Qur

an; yet its derivatives, such as "karīm", "akramahu", "akramakum", and the like, have been repeated more than forty times in the Quran, and perhaps the most significant of these is the word "karīm", which is among the Divine Names, and the most applicable of them is this verse:

 "Inna akramakum 'inda Allahi atqakum; (1) 

Indeed, the most noble of you in the sight of God is the most righteous of you," 

which deems righteousness, and naught else, as the path to attaining nobility. In truth, whoever adopts piety shall be known as noble in the sight of God. The Infallible Ones (peace be upon them), by citing examples of "karam", have expounded and elucidated it. 

When Imam Hasan Mujtaba (peace be upon him), the noble one of the Ahl al-Bayt (peace be upon them), was asked about "karam", he said:

 "Amma al-karamu fa-al-tabarru'u bi-al-ma'rufi wa al-i'ṭa'u qabla al-su'al; (2) 

Generosity is the voluntary bestowal of good and giving before asking." 

Thus, whoever fulfills the needs of people before they express them and voluntarily bestows good shall be known as noble in the sight of Imam Mujtaba (peace be upon him).

Signs of Generosity

To recognize the signs and clarify its boundaries is the means to reach the goal, lest the path be lost. Weeping over lost opportunities, love of homeland, remembrance of friends, good disposition, suppressing anger, and lowering the gaze are examples that have been identified in the school of the Ahl al-Bayt (peace be upon them) as signs of generosity. 

Imam Ali (peace be upon him) states in a narration: 

"Min karami al-mar'i: buka'uhu 'ala ma maḍa min zamanihi wa ḥanīnuhu ila awṭanihi wa ḥifẓuhu qadīma ikhwanihi; (3) 

Among the generosity of a person is his weeping over his past time, his yearning for his homelands, and his preserving [the memory of] his old friends."

.....

1- Surah Al-Hujurat, 49:13.

2- Al-Khara'ij wa al-Jara'ih, vol. 1, p. 238.

3- Kanz al-Fawa'id, vol. 1, p. 94.

.....

Noble souls grieve for time that is lost, are ever watchful, and are concerned for the precious capital of their lives. Those who have passed the days of their youth lament the strength they squandered in vain and utter sighs of regret. Of course, this regret and sorrow afford them an opportunity to look towards tomorrow, to benefit from their remaining years, and by reflecting on the past, to envision a bright future for themselves. Undoubtedly, those whose only capital is regret for the past remain heedless of the present and will not reach the future either. 

Another sign of generosity is remembering old friends. The mark of a noble person, whatever their rank and responsibility, is that they do not forget their long-acquainted companions, for trust in old friends is greater and more deeply rooted, as the foundations of their friendship have been built upon intrinsic affection, and they are not deceitful friends whose motive for affection is the attainment of position and wealth. 

Love of homeland (ḥubb al-waṭan) and affection for one's birthplace is also another sign of generosity, and perhaps this subtle point can be understood: that affection for one's birthplace means love for the land from which a person has arisen and to which he is attached. The realm of the Divine is the original homeland of humankind, to which it is ever attached: "I am a bird of the garden of the Divine Realm, I am not of this earthly world; for a few days they have made a cage of my body." 

Imam Sadiq (peace be upon him) enumerates other signs of nobility and states in a narration: "Thalathatun tadullu 'ala karami al-mar'i: ḥusnu al-khuluqi, wa kaẓmu al-ghayẓi wa ghaḍḍu al-ṭarf; (1)

 Three things indicate the generosity of a person: good disposition, suppressing anger, and lowering the gaze [from impurities]."

.....

1- Tuhaf al-'Uqul, p. 319.

.....

Noble souls are angered by witnessing shortcomings; yet they behave with magnanimity and suppress their anger, for their anger is only against those enemies who trample upon the divine boundaries. The art of the noble is self-restraint, which not everyone can master. They have bridled the rebellious self. 

An example of magnanimous behavior is observed in the conduct of Imam Sajjad (peace be upon him). His servant did something that deserved punishment. The witty slave recited a part of this verse of the Quran: "Wa al-kaẓimina al-ghayẓa; And those who suppress anger." The Imam (peace be upon him) said: "I have suppressed my anger." Then the slave recited another part of that verse: "Wa al-'afina 'ani al-nas; And pardoners of people." The Imam (peace be upon him) said: "God has pardoned you." Finally, he completed the verse: "Inna Allaha yuḥibbu al-muḥsinin; Indeed, God loves the doers of good." (1) The Imam (peace be upon him) freed him. (2) 

Lowering the gaze and controlling it is another sign for recognizing the noble. A honorable person does not stare at divine prohibitions and easily averts his eyes from what is forbidden. The Quran asks believing men and women to guard the sanctity of their eyes: "Qul li-l-mu'minina yaghuḍḍu min abṣarihim... wa qul li-l-mu'minati yaghḍuḍna min abṣarihinna; (3) 

Tell the believing men to lower their gaze... and tell the believing women to lower their gaze."

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1- Surah Al-Imran, 3:134.

2- Al-Irshad, vol. 2, p. 146.

3- Surah An-Nur, 24:30 and 31.

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The Summit of Generosity

.....

By reflecting upon the signs of generosity, humankind becomes enamored of nobility; yet in choosing the path, one hesitates and seeks a way to cultivate human nobility within oneself. The bringer of mercy introduces the swift and sure path to reaching the summit of nobility thus: 

"Karamu al-rajuli dinuhu; (1) 

The generosity of a man is his religion." 

Religion is all-encompassing with respect to all goodness, and whatever possesses intrinsic virtue is found in religion, and the most perfect divine religion, Islam, considering the various aspects of humankind, has formulated a program for it such that the true religious person acquires all good qualities within himself. Therefore, the noble ones are the same as the true religious ones, and the Imams (peace be upon them) have made their abode at the summit of the ideal of nobility, and humankind, by gazing at the peaks of nobility, strides towards generosity.

Ethical Leadership

The phrase "uṣula al-karam" establishes the ethical leadership of the Ahl al-Bayt (peace be upon them). They are preeminent in all human qualities, and others must learn goodness from them. 

Imam Sadiq (peace be upon him) introduces the Ahl al-Bayt (peace be upon them) as the source of all goodness and states in a narration: 

"Naḥnu aṣlu kulli khayrin wa min furu'ina kullu birrin; (2) 

We are the root of all goodness, and every virtue is from our branches."

 The Imam is the root of all goodness, and all noble titles are the branches of his being. These branches of goodness have been identified thus:

.....

1- Musnad Ibn Hanbal, vol. 3, p. 292, Hadith 8782.

2- Al-Kafi, vol. 8, p. 242, Hadith 336.

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Ethical Leadership

.....

"Fa-mina al-birri al-tawḥidu wa al-ṣalatu wa al-ṣiyamu wa kaẓmu al-ghayẓi wa al-'afwu 'ani al-musi'i wa raḥmatu al-faqīri wa ta'ahhudu al-jari wa al-iqraru bi-al-faḍli li-ahlihi; (1) 

Among the virtues are: monotheism, prayer, fasting, suppressing anger, pardoning the wrongdoer, having mercy on the poor, attending to the neighbor, and acknowledging the merit of those who possess merit." 

The Imam (peace be upon him) mentions a list of doctrinal and socio-ethical virtues as examples of "birr" (virtue). Monotheism, prayer, and fasting are at the forefront of doctrinal virtues. Suppressing anger, overlooking the evil of the evildoer, kindness towards the needy, good behavior towards neighbors, and acknowledging the superiority of the people of knowledge and virtue are at the summit of socio-ethical virtues. Not concealing the virtue of others is a sign of human nobility, and those who conceal the virtue of others, in truth, reveal their own envy. 

Imam Sadiq (peace be upon him), after enumerating the characteristics of the followers of the Imams (peace be upon them), describes the characteristics of the enemies of the Ahl al-Bayt (peace be upon them) thus: 

"Wa 'aduwwuna aṣlu kulli sharrin, wa min furu'ihim kullu qabīḥin wa faḥishatin, fa-minhum al-kidhbu wa al-bukhlu wa al-namimatu wa al-qaṭi'atu wa akalu al-riba wa akalu mali al-yatimi bi-ghayri ḥaqqihi wa ta'addi al-ḥududi allati amara Allahu wa rukubu al-fawaḥishi ma ẓahara minha wa ma baṭana wa al-zina wa al-sariqatu wa kullu ma wafaqa dhalika mina al-qabīḥ; 2 

Our enemy is the root of all evil, and every ugliness and wickedness is from their branches, and among them are: lying, miserliness, talebearing, severing ties [of kinship], usury, unjustly consuming the wealth of orphans, transgressing the limits that God has commanded, committing indecencies, both manifest and hidden, fornication, theft, and every other ugliness of this kind." 

The root of all evils lies in enmity towards the Family of God, and distance from the pure Family

.....

1- Ibid.

.....

of the Prophet (peace be upon him and his family) is a descent into the ruined abode of falsehood, miserliness, talebearing, and so forth. 

The criterion for recognizing the followers of the Ahl al-Bayt (peace be upon them) is also the evaluation of their behaviors, just as Imam Sadiq (peace be upon him) stated in a narration: "Fa-kadhaba man za'ama annahu ma'ana wa huwa muta'alliqun bi-furu'i ghayrina; (1) 

He lies who claims to be with us while clinging to branches other than ours." 

Liars, misers, talebearers, those who sever ties [of kinship], usurers, and sinners cannot call themselves Shi'a. Therefore, every claimant of Shi'ism in whom are signs of the enemies of the Ahl al-Bayt (peace be upon them) is a manifest liar in the presence of the head of the Shi'a school, Imam Sadiq (peace be upon him). Aye! The Ahl al-Bayt (peace be upon them) are the root of all nobilities, and their followers, who consider themselves attached to this root, must follow them in ethics and action in order to be truthful in their claim.

.....

1- Ibid.

.....

The Leaders of the Nations

Types of Leadership

1. Ethical Leadership

وَقادَةَ الاُْمَمِ (Wa qadata al-umam)

And the leaders of the nations.

Explanation of Words

 * قادة (Qadata): Plural of "qa'id", meaning leader, guide. (1)

 * الاُمَم (Al-umam): Plural of "umma", meaning community, group. (2)

Commentary

To attract something and guide it towards a goal is a concept inherent in the word "qiyadat" (leadership), and religious leaders are called "qadata al-umam" (leaders of the nations) because they lay various paths before human societies so as to guide them in a swift journey towards the goal, and since they show people the path of happiness, they are called "leaders".

Types of Leadership

Human happiness is the ultimate goal of religion, and the infallible Imams (peace be upon them), considering the needs of their audience, guide them towards happiness. The types of Imam's leadership are directly related to the path he chooses for humankind. The Imam guides humankind through ethical, scientific, and inner paths, and all the aforementioned are a prelude to his political leadership. Therefore, the types of Imam's leadership are: ethical leadership, scientific leadership, inner leadership, and political leadership:

1. Ethical Leadership

Preceding others in performing commendable deeds and being at the forefront of good works is a sign of

.....

1- In a hadith of Ali (peace be upon him): "Quraysh qadatun dhadatun ay: yaqudun al-juyush, wa huwa jam'u qa'id" (Al-Nihaya, vol. 4, p. 119).

2- "Al-umma: al-jilu wa al-jinsu min kulli ḥayy" (Lisan al-'Arab, vol. 12, p. 27).

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Page: 108

2. Scientific Leadership

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ethical leadership. 

Based on a narration, Imam Ali (peace be upon him) states: "Ayyuha al-nasu inni wa Allahi ma aḥuṭṭukum 'ala ṭa'atin illa wa asbiqukum ilayha wa la anhakum 'an ma'ṣiyatin illa wa atanahi qablakum 'anha; (1) 

O people! By God, I do not urge you to any obedience except that I precede you in performing it, and I do not forbid you from any sin except that I abstain from it before you." 

The Noble Quran has forbidden believers from saying what they do not practice and states: 

"Ya ayyuha alladhina amanu lima taquluna ma la taf'alun; (2) 

O you who have believed, why do you say what you do not do?" 

Those who are the ethical leaders of society must be their own teachers before being guides for the people: 

"Man naṣaba nafsahu li-al-nasi imaman fa-lyabda' bi-ta'limi nafsihi qabla ta'limi ghayrihi wa lyakun ta'dibuhu bi-siratihi qabla ta'dibuhu bi-lisanihi; (3) 

Whoever sets himself up as a leader for the people must begin by teaching himself before teaching others, and his discipline should be through his conduct before his discipline through his speech."

2. Scientific Leadership

The intended meaning of scientific leadership is the ability to answer the scientific questions of society. Traversing the path of happiness is not always easy and smooth; for if it were, all people would be happy; rather, doubts and uncertainties make traversing the path difficult, and those who do not overcome doubts face ambiguities from which escape is not easy. The Imam, that is, the scientific leader of society, must have the ability to answer all these ambiguities and not fear any scientific problem. The Imam is the refuge of all those who, on their path to perfection, face complex questions and are helpless in finding answers. The scientific superiority of the Imam is such that he delves into and reveals the hidden aspects of religion, sets aside the embellishments that have been falsely attributed to religion, and presents the true religion of Islam without addition or diminution. 

Imam Sadiq (peace be upon him), in a narration, considers the philosophy of the Imam's presence in society to be the safeguarding of the essence of religion and states: 

"Inna al-arḍa la takhlu illa wa fiha imamun; kayma in zada al-mu'minuna shay'an raddahum wa in naqaṣu shay'an atammahu lahum; (1) 

The earth is never without an Imam, so that if the believers add anything [to the religion], he will turn them back [from this deviation], and if they diminish anything, he will complete it for them."

.....

1- Nahj al-Balagha, Sermon 175.

2- Surah As-Saff, 61:2.

3- Nahj al-Balagha, Wisdom 73.

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Page: 109

3. Inner Leadership

4. Political Leadership

Political Leadership in the Time of Occultation

.....

3. Inner Leadership

The shining of the Imam's inner lights upon the hearts of worthy individuals and their movement towards perfection is called inner leadership. This type of leadership is the most perfect type of leadership, and in truth, the Imam does not merely show the way; rather, he leads them to their final destination. The worthy person, after creating within himself the conditions for the enjoyment of the Imam's light, establishes a strong and lasting connection with his Imam, and for such individuals, there is no difference between a present Imam and an absent Imam. 

Imam Baqir (peace be upon him), in a narration, swore that the light of the Imam in the hearts of the believers is more radiant than the shining sun. (1)

4. Political Leadership

In the Shi'a view, ethical and scientific characteristics and inner influence are prerequisites for political leadership, and the Imam of the Muslims, before politically administering society, must be preeminent in knowledge and ethics, capable of captivating hearts, and it is with this criterion that the Shi'a consider Imam Ali (peace be upon him) the immediate successor of the Prophet (peace be upon him and his family), and after him, they have accepted the eleven infallible Imams as their political leaders, and their command is considered the command of God and His Prophet, 

as it is narrated from the Prophet of God (peace be upon him and his family): 

"Isma'u wa aṭi'u liman wallahu Allahu al-amra fa-innahu niẓamu al-Islam; (2) 

Listen and obey the one whom God has given authority over you, for he is the [cause of] order of Islam." 

The Shi'a are followers of an Imam whom God has appointed as "ruler," and such an Imam is the "order of Islam," and if someone else is followed, the unity of the religion of Islam will be broken and will not be effective against foreigners.

Political Leadership in the Time of Occultation

The Shi'a school is humble before the vast knowledge of the Ahl al-Bayt (peace be upon them) and the unparalleled ethics of the Infallible Ones (peace be upon them) and does not consider anyone to be at their level for political leadership, and on the other hand, reason dictates that whenever reaching the highest level is not possible, one must attain a lower level, and abandoning society is not commendable. Therefore, the progressive theory

.....

1- Ibid., p. 194, Hadith 1: "Wa Allahu la-nuru al-imami fi qulubi al-mu'minina anwaru mina al-shamsi al-muḍi'ati bi-al-nahar."

2- Al-Amali, Mufid, p. 14, Hadith 2.

.....

of Wilayat al-Faqih (Guardianship of the Jurist), with the support of reason and tradition, takes shape during the time of occultation, and the Wali al-Faqih prepares the Shi'a community for the advent of the savior of humankind, so that the absolute guardian, Imam al-Zaman (may God hasten his appearance), may guide humankind towards happiness. It is hoped that the servants of the Islamic Republic system will be the same people whom, according to narration, the Prophet (peace be upon him and his family) gave glad tidings of their uprising about one thousand four hundred years ago, saying:

 "Yakhruju nasun mina al-mashriqi fa-yuwaṭṭi'una li-al-Mahdi sulṭanahu; (1) 

People will arise from the East and pave the way for the authority of the Mahdi."

.....

1- Kanz al-'Ummal, vol. 14, p. 263, Hadith 38657.

.....

And the Owners of Blessings

Explanation

Manifest and Hidden Blessings

وَ أوْلياءَ النِّعَمِ (Wa awliya'a al-ni'am)

And the owners of blessings.

Explanation of Words

 * أولياء (Awliya'): Plural of "waliyy", meaning friend, guardian, owner, possessor. (1)

 * النِّعَم (Al-ni'am): Plural of "ni'ma", in the lexicon meaning softness and delicacy; and in terminology, meaning wealth and possessions, welfare and happiness, enjoyment, abundance of sustenance. (2)

Commentary

The Ahl al-Bayt (peace be upon them) are the means by which divine blessings are bestowed upon humankind. Welfare and happiness, and the felicity of this world and the Hereafter are with the Imams (peace be upon them), and the "Ziyarat Jamia" introduces them as the "owners of blessings."

Manifest and Hidden Blessings

God created the entire universe for humankind and showered His blessings upon it. Some of God's blessings are perceptible, which in the Noble Quran are called manifest and apparent blessings, and all find them; and others are perceived by the eye of reason and after reflection, which are called "inner blessings" in the Quran. Although these blessings, like the apparent blessings, are not before our eyes, those who have the eye of truth feel the hidden divine blessing. God states in explaining His blessings:

.....

1- "'Al-wawu wa al-lamu wa al-ya'u: aṣlun ṣaḥīḥun yadullu 'ala qurb... wa kullu man waliya amra akhar fa-huwa waliyyuhu" (Mu'jam Maqayis al-Lugha, vol. 6, p. 141).

2- "'Al-ni'matu: al-khafḍu wa al-da'atu wa al-malu" (Lisan al-'Arab, vol. 12, p. 579).

Page: 113

.....

"Alam taraw anna Allaha sakhkhara lakum ma fi al-samawati wa ma fi al-arḍi wa asbagha 'alaykum ni'amahu ẓahiratan wa baṭinatan; (1)

 Have you not seen that God has subjected to you whatever is in the heavens and whatever is on the earth and has lavished upon you His apparent and hidden blessings?" 

The hidden and apparent blessings of God are not of the same rank, and the inner blessing is superior to the apparent blessing.

 Imam Ali (peace be upon him), in a narration, while enumerating some of God's blessings, states in explaining the status of each of God's blessings:

 "Ala wa inna mina al-ni'ami sa'ata al-mali wa afḍalu min sa'ati al-mali ṣiḥḥatu al-badani wa afḍalu min ṣiḥḥati al-badani taqwā al-qalbi; (2)

 Know that one of the blessings is abundance of wealth, and superior to abundance of wealth is the health of the body, and superior to the health of the body is the piety of the heart."

 Bodily health and having a prosperous life are among the blessings that all perceive; but the wise prefer bodily health to a prosperous life and, in times of illness, lose their possessions to regain physical well-being, and when they lose their material wealth in an unfortunate event, they thank God that they have a healthy body. 

These are the apparent blessings, and those who have a higher vision consider wealth and health as a prelude to reaching a greater blessing and, by beseeching the One God and befriending the Family of God, seek spiritual health and piety. Spiritual health is a blessing that is valuable in the loneliness of the Day of Judgment, and no wealth or power can replace it. 

"Yawma la yanfa'u malun wa la banuna illa man ata Allaha bi-qalbin salim; (3) The Day when there will not benefit [one's] wealth or children, but only [he] who comes to God with a sound heart."

.....

1- Surah Luqman, 31:20.

2- Tuhaf al-'Uqul, p. 203; Nahj al-Balagha, Wisdom 388.

3- Surah Ash-Shu'ara, 26:88-89.

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Page: 114

The Highest of Blessings

Questioning about Blessings

.....

The divine blessings are so vast that even servants cannot count them (1) and are placed at the disposal of creatures with such delicacy that even the smallest blessing cannot be overlooked. 

Sa'di, in the preface of Gulistan, beautifully states: "Praise be to God, the Exalted and Glorious, whose obedience leads to nearness and whose gratitude brings increase in blessings. 

Every breath that goes in is a means of life, and when it comes out, it refreshes the being. So in every breath, two blessings exist, and for every blessing, gratitude is obligatory. What can come from the hand and tongue to fulfill its due thanks?" 

On the other hand, the order of creation, in response to the practical gratitude for blessings, bestows a greater blessing upon the grateful, and those who have a connection with the Ahl al-Bayt (peace be upon them) and have learned the way of humility in the face of blessings in their school, attain a luminous inner self and make the abode of the heart a sanctuary for God, and receive the highest gift of God, which is a sound heart in which nothing but God has a path. 

It is narrated from Imam Sadiq (peace be upon him) that he said: 

"Ma an'ama Allahu 'azza wa jalla 'ala 'abdin ajallu min an la yakuna fi qalbihi ma'a Allahi ta'ala ghayruhu; (2) 

God Almighty has not bestowed upon His servant a greater blessing than that there be none other than God in his heart." 

A sound heart loves everything for the sake of God and detests all those whom God does not love. A sound heart, because it is the place of God, is tranquil and assured; for the origin of all anxieties is doubt and indecision, and when the heart is connected to God,

.....

1- "Wa in ta'uddu ni'mata Allahi la tuḥṣuha" (Surah An-Nahl, 16:18).

2- Al-Tafsir al-Mansub ila al-Imam al-'Askari (peace be upon him), p. 328, Hadith 182.

.....

Page: 115

.....

it finds peace from God, and since there is no doubt or anxiety in the being of the Truth, there is also no doubt in the being of the true believer. Aye! The heart finds peace in the remembrance of God:

 "Ala bi-dhikri Allahi taṭma'innu al-qulub; (1) 

Know that it is by the remembrance of God that hearts find rest."

 The most assured hearts are the hearts of the Ahl al-Bayt (peace be upon them), and the way to attain complete assurance is friendship with them; for the Imams (peace be upon them) lived among humankind and did not open the sanctuary of their hearts to other than God. Therefore, they are the best role models for attaining a sound heart, and through friendship with the Ahl al-Bayt (peace be upon them), one can become a lover of God: 

"Man aḥabbakum fa-qad aḥabba Allah wa man abghaḍakum fa-qad abghaḍa Allah; (2) 

Whoever loves you has loved God, and whoever angers you has angered God."

Questioning about Blessings

Which blessing is it that humankind's behavior towards it will be questioned, and which is referred to in the verse:

 "Thumma la-tus'alunna yawma'idhin 'ani al-na'im; (3) 

Then you will surely be asked that Day about pleasure [i.e., the blessings of this life]?" 

Will all blessings be questioned on the Day of Judgment, or only some?

 It is narrated that Imam Sadiq (peace be upon him) said:

 "Inna Allaha akramu min an yas'ala mu'minan 'an aklihi wa shurbihi; (4)

 God is more generous than to ask a believer about his eating and drinking."

.....

1- Surah Ar-Ra'd, 13:28.

2- Refer to: p. 474: "Wa man aḥabbakum".

3- Surah At-Takathur, 102:8.

4- Al-Mahasin, vol. 2, p. 163, Hadith 82.

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Page: 116

In another hadith, it is narrated that Abu Khalid Kabuli came to Imam Baqir (peace be upon him) and ate with him from the food that had been brought for the Imam (peace be upon him). When the food was finished, the Imam (peace be upon him) asked: "Abu Khalid! How was our food?" He said: "I have not seen food cleaner or more delicious than it; but while eating, I remembered the verse 'La-tus'alunna yawma'idhin 'ani al-na'im'." 

Imam Baqir (peace be upon him) said: "La innama tus'aluna 'amma antum 'alayhi mina al-ḥaqq; (1) 

No. You will be asked about the truth upon which you stand." 

The term "na'im" encompasses all divine blessings; but the main question is about the blessing of wilaya (divine authority), for it is a key question, and whoever regulates his behavior according to the behavior of the Ahl al-Bayt (peace be upon them) preserves the other divine blessings and consequently attains the highest divine blessings—which is a sound heart.

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1- Al-Kafi, vol. 6, p. 280, Hadith 5.

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Page: 117

And the Elements of the Righteous and the Pillars of the Good

Explanation

The View of Allamah Majlisi (may God have mercy upon him)

1. The Role of the Ahl al-Bayt (peace be upon them) in Guiding the Righteous

.....

وَ عَناصِرَ الْأبْرارِ وَ دَعائِمَ الأخْيارِ (Wa 'anaṣira al-abrar wa da'a'ima al-akhyar)

And the foundations of the righteous and the supports of the good.

Explanation of Words

 * عَناصِر (ʿAnaṣir): Plural of "ʿunṣur", meaning origin and lineage, source, essence, foundation. (1)

 * الأبْرار (Al-abrar): Plural of "barr", or plural of "barr", meaning the righteous. (2)

 * دَعائِم (Daʿa'im): Plural of "diʿama", meaning pillar, support. (3)

 * الأخْيار (Al-akhyar): Plural of "khayr", meaning the best, the chosen. (4)

Commentary

The two phrases "ʿanaṣira al-abrar" (the foundations of the righteous) and "daʿa'ima al-akhyar" (the supports of the good) are almost synonymous and overlap to some extent, and with the explanation of "ʿanaṣira al-abrar", "daʿa'ima al-akhyar" will also be interpreted. In these two phrases, the Imams (peace be upon them) are introduced as the origin and foundation of the righteous and the supports of goodness and the good.

The View of Allamah Majlisi (may God have mercy upon him)

In explaining "ʿanaṣira al-abrar", Allamah Majlisi has given several possibilities:

1. The Role of the Ahl al-Bayt (peace be upon them) in Guiding the Righteous

All goodness is taught in the school of the Ahl al-Bayt (peace be upon them), and every good deed—even if

.....

1- "'Al-'unṣur: al-'aṣlu wa al-ḥasabu" (Lisan al-'Arab, vol. 4, p. 581).

2- "'Al-birru fi'lu kulli khayrin... wa jam'u al-barri abrarun, wa huwa kathiran ma yukhaṣṣu bi-al-awliya'" (Lisan al-'Arab, vol. 4, p. 54).

3- "'Al-da'a'imu: al-khashabu al-manṣubatu li-l-ta'rīshi, wa al-di'amatu: 'imadu al-bayti alladhi yaqumu 'alayhi" (Lisan al-'Arab, vol. 12, pp. 201-202).

4- "'Al-akhyaru: khilafu al-ashrari" (Majma' al-Baḥrayn, vol. 3, p. 295).

.....

Page: 118

2. The Role of the Ahl al-Bayt (peace be upon them) in the Creation of the Righteous

3. The Role of the Ahl al-Bayt (peace be upon them) in the Appearance of the Righteous Imams

.....

it is not attributed to the Imams—its root and foundation are found in their school. Serving God's servants, respecting the elderly, being kind to family, having a good disposition, fulfilling promises, discipline and precision, etc., are among the glorious teachings of our school, and on the other hand, the teachings of righteousness of the Ahl al-Bayt (peace be upon them) are in complete harmony with human nature and the welfare of society. A society that is organized based on the teachings of righteousness will be a vibrant and dynamic society. The first possibility regarding the meaning of "ʿanaṣira al-abrar" is that all acts of righteousness are attributed to the Imams (peace be upon them). (1) 

This possibility is consistent with a hadith from Imam Sadiq (peace be upon him) who states:

 "Naḥnu aṣlu kulli khayrin wa min furu'ina kullu birrin; (2) 

We are the root of all goodness, and all good deeds are from our branches."

2. The Role of the Ahl al-Bayt (peace be upon them) in the Creation of the Righteous

The existence of the Ahl al-Bayt (peace be upon them) is the cause of the creation of the righteous. This is the second possibility that Allamah Majlisi puts forth regarding the meaning of "ʿanaṣira al-abrar". In other words, if the Imams (peace be upon them) had not been created, there would have been no righteous people in the world. All righteous people, of whatever religion and creed, are indebted to the creation of the Imams (peace be upon them), and the blessing of their existence encompasses all the righteous of the world. The second possibility is consistent with narrations that consider the creation and essence of the Shi'a (friends) to be from the essence of the Ahl al-Bayt (peace be upon them). (3)

3. The Role of the Ahl al-Bayt (peace be upon them) in the Appearance of the Righteous Imams

The third possibility is that the Ahl al-Bayt (peace be upon them) have a fundamental role in the appearance of the righteous Imams.

.....

1- Bihar al-Anwar, vol. 102, p. 135.

2- Al-Kafi, vol. 8, p. 242, Hadith 336.

3- The Prophet of God (peace be upon him and his family) said to Ali (peace be upon him): "Your Shi'a were created from the excellence of the remains of our essence" (Irshad al-Qulub, p. 423).

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Page: 119

Attaining the Station of the Righteous

In truth, the perfect righteous ones are the Imams themselves, each of whom has emerged from the lineage of the other. Therefore, the Ahl al-Bayt (peace be upon them) constitute the foundation of the righteous, and the pilgrim believes that the Prophet (peace be upon him and his family) and the thirteen other pure Infallibles are the leaders of the righteous, and in every age, one of the Imams assumes the position of the leader of the righteous. The attribution of "abrar" (the righteous) to the Imams (peace be upon them) is also consistent with Quranic interpretations; for "barr" (the Beneficent) is one of the names of God:

 "Innahu huwa al-barru al-rahim; (1)

 Indeed, it is He who is the Beneficent, the Merciful." 

Absolute Beneficence belongs to God, and the Imams (peace be upon them)—who are the manifestations of the divine attributes—are the manifestations of the divine attribute of Beneficence and display a manifestation of God's beneficence on earth. 

All three possibilities that Allamah Majlisi (may God have mercy upon him) has mentioned in explaining the meaning of "ʿanaṣira al-abrar" are applicable to the Family of the Prophethood, but here, the first possibility seems more appropriate.

Attaining the Station of the Righteous

The meaning of the phrase "daʿa'ima al-akhyar" (the supports of the good) is that without connection to the Ahl al-Bayt (peace be upon them), no one can attain the station of the good. 

This is an important educational principle: that being good and becoming good is the aspiration of all; but how can one join the ranks of the good? The bringer of goodness considers the path of righteousness to be divine grace, and it is narrated from him that he said: 

"Man manna Allahu 'alayhi bi-ma'rifati ahli bayti wa wilayatihim fa-qad jama'a Allahu lahu al-khayra kullahu; (2) 

Whoever God has bestowed favor upon by [granting him] the knowledge of my Ahl al-Bayt and their wilaya, then surely God has gathered all goodness for him." 

Knowing the Ahl al-Bayt (peace be upon them) and having knowledge of them is the path of righteousness, and establishing

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1- Surah At-Tur, 52:28.

2- Al-Amali, Saduq, p. 561, Hadith 9.

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Page: 120

connection with the Family of the Prophethood is finding the way to the abode of righteousness. The emergence of good qualities depends on having a deep connection with the Ahl al-Bayt (peace be upon them), and righteous people who do not have a share of the Ahl al-Bayt (peace be upon them) will not reach true growth and perfection; for imama in Islam is flourishing and dynamic:

 "Inna al-imamata ussu al-Islami al-nami; (1) 

Indeed, imamat is the flourishing root of Islam."

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1- Refer to: Al-Kafi, vol. 1, p. 200.

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Page: 121

And the Governors of the Servants

Explanation

Umayyad Politics

.....

وَ ساسَةَ الْعِبَادِ (Wa sasata al-'ibad)

And the governors of society.

Explanation of Words

 * ساسَة (Sasata): Plural of "sa'is", meaning governor, politician. (1)

 * الْعِبَاد (Al-'ibad): Plural of "'abd", meaning servant, human being. (2)

Commentary

The attribute "sasata al-'ibad" (the governors of society) is among the great attributes of the Ahl al-Bayt (peace be upon them). The most important distinction of the political school of the Imams (peace be upon them) is its connection to the source of revelation, which has a fundamental difference from the prevailing politics of the world. The confrontation between Alawi and Umayyad politics in the time of Imam Ali (peace be upon him) illustrates the conflict between two schools, one divine and the other human. Re-examining that era and reflecting on the goals and foundations of both currents provides an insight into the prevailing politics of today. Therefore, a brief look at "Politics in the Two Umayyad and Alawi Schools" is necessary. (3)

Umayyad Politics

Politics in the Umayyad school consists of "identifying the goal and achieving it by any means possible." The politicians of the material world, past and present, seem to have understood nothing more than this from the word politics. In fact, politics in the Umayyad school is the same as the common meaning in

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1- "'Sasa al-amra siyasa: qama bihi" (Lisan al-'Arab, vol. 6, p. 108).

2- "'Al-'abdu: al-insanu, ḥurran kana aw raqiqan" (Lisan al-'Arab, vol. 3, p. 270).

3- The content of this section is taken from the book Siyasat Nama Imam Ali (peace be upon him) (pp. 24-27), "The Foundations of Umayyad and Alawi Politics."

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Page: 122

Alawi Politics

Note

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the political custom of governments that are not based on value foundations, and the criteria of right and wrong will not guide them in their behavior and interaction. Today's political thinkers, in describing the characteristics of a politician, say: "A natural politician has nothing to do with the rightness or wrongness of matters." (1) Many of today's views on politics are completely consistent with Mu'awiya's perspective. Relying on the slogan "Al-mulku 'aqimun; (2) Politics is barren," by clinging to power and guarding the acquired power, he was willing to do anything, commit any impropriety, and use any ugly means. (3)

Alawi Politics

Politics in the view of Imam Ali (peace be upon him) is the stable administration of society based on divine criteria and a movement that is truth-oriented. Imam Ali (peace be upon him)

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1- Siyasat Nama Imam Ali (peace be upon him), p. 25.

2- Al-Amali, Saduq, p. 132.

3- Siyasat Nama Imam Ali (peace be upon him), p. 26.

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Political Foundations of the Ahl al-Bayt (peace be upon them)

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states: "Al-mulku siyasa; (4) Governance is politics," and he never considers any action permissible to attain power or guard acquired power; rather, on the contrary, he does not consider resorting to illegitimate means permissible even at the cost of losing legitimate power. Based on Alawi teachings, politics is the knowledge and utilization of legitimate means in the administration of society and the provision of material and spiritual welfare for the people. In other words, in Alawi teachings, the use of illegitimate methods and seemingly efficient but actually incorrect means is not politics; rather, it is deception, intrigue, trickery, and in the words of Imam Sadiq (peace be upon him), "nakra'" (repugnant). (5)

Political Foundations of the Ahl al-Bayt (peace be upon them)

From Ali's (peace be upon him) perspective, government is the dominance over hearts and the conquest of intellects and emotions, not the subjugation of bodies and the domination of individuals and the control of groups. What need does such an interpretation of government have for resorting to illegitimate political means? Power in his view has no sanctity except for the establishment of justice, so that one would cling to false methods to preserve it. The conquest of hearts has no way other than the correct use of methods and proceeding based on values. Illegitimate and falsehood-oriented policies may create and prolong dominance for a short time; but they will never last and will bring nothing but harm to the people; because: 

"Li-al-ḥaqqi dawlatun wa li-al-baṭili jawlatun; (1) 

For truth there is a state, and for falsehood [only] a fleeting moment."

Islam is the code of material and spiritual evolution for humankind. The most fundamental element of this code is love. The role of love in the realization of Islamic government and the programs that the divine religion has outlined for the progress of human society is such that Imam Baqir (peace be upon him) considers the religion of Islam to be nothing but love and explicitly states: 

"Hal al-dinu illa al-ḥubb?! (2) 

Is religiosity anything but loving?"

 Islamic government has its roots in the love and affection of the people, and love is not a command that can compel a person, against his inner inclination, to love someone or something through a directive. Humankind is a lover of beauty and, by natural disposition, loves all material and spiritual beauties. Thus, if one sees the insight, character, and actions of someone

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1- Refer to: Ghurar al-Hikam wa Durar al-Kalim, p. 403, Hadith 6815 and 6816.

2- Da'a'im al-Islam, vol. 1, p. 71.

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Honesty in Politics

Politics, a Condition for Imamate

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as beautiful, he loves him, and if he sees him as unseemly, he turns away from him. This is the requirement of his nature, unless his nature changes. Among the Ahl al-Bayt (peace be upon them), Ali (peace be upon him), during his short reign, displayed the most beautiful human face of a government based on human values. In this brief space, we will only recount the political foundations of Imam Ali (peace be upon him) in governance. Honesty in politics, truth-orientation, adherence to law, administrative discipline, selection of competent and capable officials, provision of the economic needs of officials, special attention to the armed forces, formation of supervisory organizations, decisiveness coupled with tolerance, and rejection of accepting any gifts by officials are among the most important foundations of Imam Ali's (peace be upon him) administrative policies. (1)

Honesty in Politics

Honesty is the most fundamental principle of the management policies of the Ahl al-Bayt (peace be upon them). Politicians throughout history have often not been honest with the people, and what they have shared with the people has not been what they have thought and done. Most politicians of the past had no other understanding of politics than the reversal of reality and lying in interactions. Reporting a memory in this regard from the Alawi-minded figure in the political arena of contemporary history, Imam Khomeini (may God have mercy upon him), is quite eloquent and interesting. That noble person, after his first tumultuous movement against the oppressive rule, was arrested, and one of the heads of the Shah's government met with him and spoke to him about politics. 

Imam Khomeini's (may God have mercy upon him) report of his words is as follows: [He said:] Politics consists of maliciousness, lying, etc. In short, it is rascality, and

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1- For further study on the administrative, cultural, economic, social, judicial, security, military, and international policies of Imam Ali (peace be upon him), refer to: Siyasat Nama Imam Ali (peace be upon him), pp. 38-92.

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Rule of Law

Politics, a Condition for Imamate

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leave this politics to us! Imam Khomeini (may God have mercy upon him) continues: He was right. If their politics is this, let it be theirs! (1)

Rule of Law

Law is the strong, unifying thread of the various layers of society. The sanctity of the law in the view of the Ahl al-Bayt (peace be upon them) is unparalleled. Reflection on the conduct of Imam Ali (peace be upon him) shows that in his view, no one is above the law, and no one and no position can prevent the implementation of divine law. 

Imam Baqir (peace be upon him) reports an example of Imam Ali's (peace be upon him) adherence to the law for us as follows: 

Ali (peace be upon him) arrested a man from the Bani Asad tribe to carry out a punishment. His relatives gathered to intercede for him and asked Hasan (peace be upon him) to accompany them. 

Hasan (peace be upon him) said: Go to him (Ali). He is more aware of your affairs. They went to Ali (peace be upon him) and presented their request. He said: "You will not ask me for anything that belongs to me except that I will give it to you." They went out and thought they had succeeded. Hasan (peace be upon him) asked them [what happened]? They said: We achieved the best request. Then they recounted the story to him. He said: Do what you want for your friend when the punishment is carried out. Imam Ali (peace be upon him) brought him out and carried out the punishment on him. Then he said: "By God, this is one of the things that I do not own!" (2)

Politics, a Condition for Imamate

Politics, (3) with the aforementioned foundations, is one of the conditions for imama, and all the Imams (peace be upon them), if the

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1- Wilayat al-Faqih, pp. 192-193.

2- Al-Manaqib, Ibn Shahrashub, vol. 2, p. 147. Also, refer to: Danish Nama Amir al-Mu'minin (peace be upon him), vol. 4, p. 13, Hadith 1364.

3- Politics: Governance; the science of managing society; the knowledge of attaining power, preserving it, and using it.

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Page: 126

ground for governance was provided, would have employed a strategy like that of Ali (peace be upon him). 

The Sun of Khorasan, Ali ibn Musa al-Reza (peace be upon him), states regarding the characteristics of the Imam: 

"Muḍṭali'un bi-al-imama, 'alimun bi-al-siyasa; (1) 

Capable in leadership and knowledgeable in politics." 

Reflection on the life of the Ahl al-Bayt (peace be upon them) shows that those noble ones, in all eras, have devised the best strategies for the well-being of society. The peace treaty of Imam Hasan (peace be upon him) displayed the oppression of the Shi'a in Karbala, and the uprising of Imam Hussein (peace be upon him) and the recounting of the epic of Ashura by Imam Sajjad (peace be upon him) prepared the intellectual ground for the era of Imam Baqir (peace be upon him) so that, through the efforts of Imam Sadiq (peace be upon him), the foundations of Ja'fari Shi'ism could be recognized. Imam Kazim (peace be upon him) also increased the scope of the Shi'a presence by appointing representatives and forming a network of representation, such that during the time of Imam Reza (peace be upon him), the Shi'a had special bases in Khorasan, Mazandaran, Qom, Ray, Yemen, etc. The short but fruitful period of Imam Reza's (peace be upon him) presence in Khorasan caused the discussions of imama—which had previously been discussed among the elite—to be explained to all the people, such that after Imam Reza (peace be upon him), no significant schism occurred in Shi'ism, and the Shi'a easily accepted the imama of the eight-year-old Imam (Imam Jawad, peace be upon him). The policy of our three later Imams, namely Imam Jawad, Imam Hadi, and Imam Hasan al-Askari (peace be upon them), was to supervise the actions of the Shi'a and respond to their doubts through religious scholars. The policy of "referring to the scholar" replaced "referring to the Imam," and the Shi'a were prepared for the occultation of their twelfth Imam. Finally, it must be said that although the Imams had different political strategies according to the times, their political foundations are the same, and the Mahdawi government will also be established with the same foundations as the Alawi government. In the hope of that day!

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1- Al-Kafi, vol. 1, p. 202, Hadith 1.

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Page: 127

And the Pillars of the Lands

Explanation

The Means of Tranquility and Stability of the Earth

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وَ أرْكانَ الْبِلادِ (Wa arkana al-bilad)

And the pillars of the lands...

Explanation of Words

 * أركان (Arkan): Plural of "rukn", meaning the essential part of anything, pillar, support. (1)

 * الْبِلاد (Al-bilad): Plural of "balad", meaning city, settlement, land, a piece of land that has come into someone's possession, whether inhabited or uninhabited. Sometimes it also means country. (2)

Commentary

The essential element whose absence causes the destruction of something is called "rukn" (pillar). The main organs of the human being, such as the heart and head, are among the pillars of the human body, because human life depends on his heart and head. Thus, the existence of everything depends on the existence of its pillar, and on the other

In the 58th verse of Surah An-Nisa, it is stated: 

"Inna Allaha ya'murukum an tu'addu al-amanati ila ahliha wa idha ḥakamtum bayna al-nasi an taḥkumu bi-al-'adl; (1)

 Indeed, God commands you to render trusts to whom they are due and when you judge between people to judge with justice." 

The divine command is to safeguard trusts and entrust them to the worthy. The late Amin al-Islam Tabarsi, the author of the commentary Majma' al-Bayan, puts forth two theories regarding the meaning of the aforementioned verse: first, that what is meant by trust is absolute trust, and every kind of financial, divine, and non-divine trust must be rendered to its rightful owner, and one must refrain from betraying it. The second meaning of trust is the rights of the people, and this verse is addressed to rulers, that they should consider the rights of the people in the Islamic society a divine trust and strive to safeguard it and refrain from encroaching upon the rights of citizens.

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Page: 137

The late Tabarsi prefers the second meaning and believes that in the aforementioned verse, rulers are enjoined to observe the rights of the people, and in the following verse, the people are called upon to observe the rights of the rulers; for it says:

 "Ya ayyuha alladhina amanu aṭi'u Allaha wa aṭi'u al-rasula wa uli al-amri minkum; (1) 

O you who have believed, obey God and obey the Messenger and those in authority among you." 

In other words, right is a two-way relationship, and if the divine command is to obey the rulers of the Islamic society, it is primarily incumbent upon the Imams to value the rights of the people. More beautifully, before the right of the Islamic ruler is stated, the rights of the people are explained; for initially it says to the rulers: 

"Inna Allaha ya'murukum an tu'addu al-amanati ila ahliha",

 and then it says to the people: "Ya ayyuha alladhina amanu aṭi'u Allaha wa aṭi'u al-rasula wa uli al-amri minkum; (2) 

According to the Shia belief, not every ruler who gains dominance over the Islamic society is "ulu al-amr", but rather, knowledge and justice are necessary conditions for rulers, and on this basis, "ulu al-amr" are the infallible Imams (peace be upon them), and the governance of the Islamic society is their right. During the occultation of the Imam of the Age (may God hasten his reappearance), a just jurisprudent who is known for piety will be the successor of the infallible Imam as the wali al-faqih, who considers the observance of the people's rights his Quranic duty and will not fall short in safeguarding the rights of the people. 

Mu'alla ibn Khunays asks Imam Sadiq (peace be upon him) about the verse

 "Inna Allaha ya'murukum an tu'addu al-amanati ila ahliha". 

The Imam (peace be upon him) says:

 "Ala al-imami an yadfa'a ma 'indahu ila al-imami alladhi ba'dahu, wa umirati al-a'immatu an yaḥkumu

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1- Surah An-Nisa, 4:59.

2- Refer to: Majma' al-Bayan, vol. 3, pp. 98 and 99.

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Page: 138

The Trust of Imamate

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"bi-al-'adli wa umira al-nasu an yattabi'uhum; (1) 

The Imam must deliver what he has to the Imam after him. And the Imams have been commanded to act with justice, and the people have been commanded to follow their Imams."

 The Imam, with his explanation, has clarified the most important pivotal points in the verse: that the leaders must act with justice, and the people must follow the just.

The Trust of Imamate

Allamah Majlisi (may God have mercy upon him) writes in his precious book Bihar al-Anwar: 

"Inna al-amanata fi al-Qur'ani al-imama; (2) 

Indeed, trust in the Quran is Imamate." 

He then gathers narrations on this matter. Therefore, what is meant by the word "trust" is Imamate itself.

 On the other hand, in narrations, Imamate and the responsibility for the Islamic community are a trust that has been bestowed by God upon His worthy servants. 

Amir al-Mu'minin (peace be upon him), in a reproachful letter to Ash'ath ibn Qays, the governor of Azerbaijan, does not consider governance a profession and a tempting morsel, and writes: 

"Inna 'amalaka laysa laka bi-ṭu'matin wa lakinnahu fi 'unuqika amanatun wa anta mustar'an liman fawqaka laysa laka an taftata fi ra'iyyatin wa la tukhaṭira illa bi-wathiqatin wa fi yadayka malun min mali Allahi 'azza wa jalla wa anta min khuzzanihi ḥatta tusallimahu ilayya; (3) 

Your duty is not a morsel for you; rather, it is a trust upon your neck, and you are responsible to your superior. It is not for you to command the people arbitrarily, nor to venture into difficult matters without instruction. In your hands is wealth from the wealth of God Almighty, and you are one of its treasurers until you deliver it to me." 

In his letter, the Imam (peace be upon him) considers the governor a responsible trustee who must be the guardian of the public treasury like a treasurer. 

Ali (peace be upon him), at the end of the letter, writes a sentence that indicates the etiquette of Imamate and a lesson in humility for the officials of the Islamic government. 

He writes: "La'alli alla akuna sharra wulatika laka; (1) 

Perhaps I am not the worst of your governors for you." 

One of the agents of the Master of the believers (peace be upon him) disregarded his trust and plundered much wealth from the public treasury and fled. The Imam (peace be upon him), in a letter to that agent—which reflects his deep sorrow—explicitly considered Imamate a divine trust and introduced his government officials as partners in God's trust, writing:

 "Amma ba'du fa-inni kuntu ashraktuka fi amanati wa ja'altuka shi'ari wa biṭanati wa lam yakun rajulun min ahli awthaqa minka fi nafsi limuwasati wa mu'azarati wa ada'i al-amanati ilayya... fa-lamma amkanatka al-shiddatu fi khiyanati al-ummati asra'ta al-karra wa 'ajjalta al-wathba wa ikhtaṭafta ma qadarta 'alayhi min amwalihimu al-maṣunati li-aramilihim wa aytamihimu ikhtiṭafa al-dhi'bi al-azalli damiyata al-ma'za al-kasira; (2) 

As for what follows, I had made you a partner in my trust and considered you my intimate and confidant, and no one from my family was more trustworthy in my eyes than you for comforting me, supporting me, and fulfilling the trust to me... But when the opportunity arose for you to betray the community, you hastened the attack and rushed the leap and snatched whatever you could of their protected wealth, [wealth] for their widows and orphans, like the swift wolf snatches the wounded, limping goat."

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1- Kitab Man La Yaḥḍuruhu al-Faqih, vol. 3, p. 3, Hadith 3217; Al-Kafi, vol. 1, p. 277, Hadith 4.

2- Bihar al-Anwar, vol. 23, p. 273.

3- Nahj al-Balagha, Letter 5.

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Page: 139

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As can be seen from the Imam's (peace be upon him) letter, the person in question was one of his close relatives, and some have considered him the Imam's (peace be upon him) cousin. The Imam (peace be upon him), despite considering him among the wise, did not accept betrayal of trust and asked him to return the people's property, writing: "Warudd ila ha'ula'i al-qawmi amwalahum fa-innaka in lam taf'al thumma amkanani Allahu minka la-u'dhiranna ila Allahi fika wa la-aḍribannaka bi-sayfi alladhi ma ḍarabtu bihi aḥadan illa dakhala al-nara wa wallahi law anna al-Ḥasana wa al-Ḥusayn fa'ala mithla alladhi fa'alta ma kanat lahuma 'indi hawadatun wa la ẓafira minni bi-iradatin ḥatta akhudha al-ḥaqqa minhuma uzīḥa al-baṭila 'an maẓlamatihima! (1) 

Return the wealth of these people to them, for if you do not do so, and God grants me victory over you, I will deal with you in a way that will be an excuse for me before God: I will strike you with this sword—with which I have never struck anyone but he entered hellfire! By God, if al-Hasan and al-Husayn [too] had committed such an act, I would have shown them no leniency or compromise, nor would I have granted any of their wishes, until I had taken the right from them and removed the falsehood that had arisen from their injustice!"

 These harsh words are from a compassionate man whose heart is grieved by the distress of a Jewish woman; but divine trustworthiness incites him even against his close relatives, and this is the translation of "Umana' al-Rahman" (the trustees of the Most Merciful), with which the Imams (peace be upon them) are honored, and Mawla Ali (peace be upon him) is its outstanding example.

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1- Ibid.

Page: 140

And the Progeny of the Prophets and the Elect of the Messengers

Explanation

Reference