Etiquettes to be observed during Journey to Imam Husayn's (a) tomb and inside his Holy Shrine

Text and Translation

The etiquettes that must be observed by those who intend to undertake pilgrimage to Imam al-Husayn’s holy shrine are clarified in the following points:

First: As is instructed by Imam al-Sadiq (‘a), one who intends to visit the tomb of Imam al-Husayn (‘a) must first of all observe fasting for three consecutive days before he/she leaves his/her home and then bathe himself/herself on the third day.

In the introductory acts of ziyarah on the ‘Id Days, Shaykh Muhammad ibn al-Mashhadi has mentioned that if you intend to visit the holy tomb of Imam al-Husayn (‘a), you may observe fasting for three days, bathe yourself on the third day, gather your family members and dependants, and then say the following supplicatory prayer:

اَللّٰهُمَّ اِنِّيْ اَسْتَوْدِعُكَ الْيَوْمَ نَفْسِيْ وَ اَهْلِيْ وَ مَالِيْ وَ وُلْدِيْ وَ كُلَّ مَنْ كَانَ مِنِّيْ بِسَبِيْلٍ الشَّاهِدَ مِنْهُمْ وَ الْغَاۤئِبَ اَللّٰهُمَّ احْفَظْنَا [بِحِفْظِكَ‏] بِحِفْظِ الْاِيمَانِ وَ احْفَظْ عَلَيْنَا اَللّٰهُمَّ اجْعَلْنَا فِيْ حِرْزِكَ وَ لَا تَسْلُبْنَا نِعْمَتَكَ وَ لَا تُغَيِّرْ مَا بِنَا مِنْ نِعْمَةٍ وَ عَافِيَةٍ وَ زِدْنَا مِنْ فَضْلِكَ اِنَّاۤ اِلَيْكَ رَاغِبُوْنَ.

ALLAAHUMMA INNEE ASTAWDI'UKAL YAWMA NAFSEE WA AHLEE WA MAALEE WA WULDEE WA KULLA MAN KAANA MINNEE BISABEELINISH SHAAHIDA MINHUM WAL GHAA-IBA ALLAAHUMMAHFAZNAA BIHIFZIKA BIHIFZIL EEMAANI WAHFAZ A'LAYNAA ALLAAHUMMAJ'ALNAA FEE HIRZIKA WA LAA TASLUBNAA NI'MATAKA WA LAA TUGHAYYIR MAA BINAA MIN NI'MATIN WA A'AFIYATIN WA ZIDNAA MIN FAZLIKA INNAA ILAYKA RAAGHIBOON.

O Allah, I beseech You on this day to accept as trusts with You my self, my family members, my property, my children, whatever belongs to me, and whatever for which I am responsible, the present and the absent. O Allah, (please do) protect us with the protection of faith and safeguard us. O Allah, (please do) make us under Your shelter, do not deprive us of Your bounty, do not change the bliss and good health that we are enjoying, and provide us with more favor of You. Indeed, we desire for You.

You may then leave your house while you are in a state of submission. You may repeat as many times as possible the following statements:

لَا اِلٰهَ اِلَّا اللهُ وَ اللهُ اَكْبَرُ وَ الْحَمْدُ لِلّٰهِ

LAA ILAAHA ILLAL LAAHU WAL LAAHU AKBARU WAL HAMDU LILLAAH

There is no god save Allah. Allah is the Most Great. All praise be to Allah.

You may also repeat statements of glorification of Almighty Allah and invocations of His blessings upon the Holy Prophet and his Household. You may also walk with gravity and tranquility.

It is narrated that Almighty Allah creates from each drop of sweat that pours from the pilgrims of Imam al-Husayn’s tomb seventy thousand angels to glorify Him and implore His forgiveness for the pilgrims of Imam al-Husayn’s tomb up to the Hour of Resurrection.

Second: Imam al-Sadiq (‘a) is reported to have said, “When you visit the tomb of Abu-’Abdullah (i.e. Imam al-Husayn), you may visit him while you are sad, grieved, shaggy, covered with dust, hungry, and thirsty. This is because al-Husayn (‘a) was slain while he was sad, grieved, shaggy, covered with dust, hungry, and thirsty. You may ask him to grant you your requests and then leave without residing there.”

Third: During the journey to Imam al-Husayn’s tomb, a pilgrim must not carry with him delicious and palatable food, such as roasted meat and sweets; rather, a pilgrim must feed on bread and yoghurt.

In this respect, Imam al-Sadiq (‘a) is reported to have said, “I have been informed that some people, on their way to visiting the tomb of al-Husayn, carry with them luggage full of meat of young goats, sweats, and the like palatable food; but if they visited the tombs of their fathers and dear ones, they would never carry with them such food!”

According to another considerably reported narration, Imam al-Sadiq (‘a) said to al-Mufazzal ibn ‘Umar, “To visit is better than not to visit; and not to visit is better than to visit.”

“You have broken my back (i.e. this is so ambiguous that I will never understand)!” said al-Mufazzal.

The Imam (‘a) explained, “When you visit the graves of your fathers, you visit them while you are in a miserable, depressed mood! But when you visit the tomb of al-Husayn (‘a), you visit it as if you are on a picnic! No, this is not acceptable unless you visit his tomb while you are unkempt and covered with dust.”

The rich and businessmen are the worthiest of observing this instruction during their pilgrimages to the holy tomb of Imam al-Husayn (‘a). Hence, when their associates who live in the towns lying on their way to Karbala’ invite them to banquets, they must refuse; and when they fill their luggage with palatable food, they must also refuse and say, ‘We are on our way to visit Karbala’ and it is unsuitable for us to have such food.’

Shaykh al-Kulayni has reported that after Imam al-Husayn (‘a) had been slain, his wife from the tribe of Kalb held a funeral ceremony in which women and servants wept so heavily that their tears dried up. She was gifted a grilled grouse to help her mourn the Imam (‘a). But she refused to take it and said, “We are not in a wedding party! We have nothing to do with this.” She thus ordered to take it out of her house.

Fourth: Among the advisable matters to be considered in journeys to the holy tomb of Imam al-Husayn (‘a) is that a pilgrim should show modesty, humility, and meekness and walk like subservient slaves. Hence, those who have modern vehicles, which move in high speeds etc. are advised to avoid arrogance and vanity and to stop sturting before the other pilgrims who might suffer troubles and difficulties on their way to Karbala’; therefore, they are advised not to glance sideways at these people.

Scholars have narrated that the People of the Cave (i.e. the Seven Sleepers of Ephesus) were among the retinue of Decius (the Roman emperor), but when they were included with Almighty Allah’s mercy, they recognized Him with their minds. Therefore, they began to amend their affairs through practicing monasticism, seclusion, and resort to a cave where they worshipped Him. So, they rode on their horses and left the city. When they walked for three miles, one of them; namely, Malchus, said to them, “O brothers! The submission of the Hereafter has come and the kingdom of the worldly life has gone. So, ride off your horses and walk on your feet.” To explain, he advised them to ride off the horses and walk in the way of Allah on their foot hoping that the Lord would cover them with His compassion and mercy and make for them a relief.

These great and reverent persons rode off their horses and walked on feet for seven pharasangs( ) on that day until blood shed from their feet.

The point is that a pilgrim to the holy shrine of Imam al-Husayn (‘a) is advised to pay attention to this matter and to know that modesty in journeys, when intended for Almighty Allah, is in fact sublimity and elevation.

About the etiquettes of visiting the holy tomb of Imam al-Husayn (‘a), Imam al-Sadiq (‘a) is reported to have said, “Whoever comes to the tomb of al-Husayn (‘a) walking, Almighty Allah will record for him one thousand rewards, erase one thousand of his evildoings, and raise him one thousand ranks for each step he walks. So, when you reach the river Euphrates, you may wash yourself, take off your shoes, and walk barefoot like a subservient slave.”

Fifth: A pilgrim to Imam al-Husayn’s tomb is advised to make all possible efforts to help the walking pilgrims who seem to be tired and exhausted, through taking care of their affairs and carrying them to a rest house where they can have some rest. To belittle such poor pilgrims and to refrain from lending them a hand are strongly discommended matters.

Through a valid chain of authority, al-Kulayni has reported Abu-Harun as saying: One day, we were in the presence of Imam al-Sadiq (‘a) who, reproaching us, said, “Why are you belittling us?” A man from Khurasan stood up and said, “We do seek Allah’s protection against belittling you or any item of your affairs!” The Imam (‘a) answered, “Yes, you have been one of those who belittled and insulted me!” The man said, “I seek Allah’s protection against being so!” The Imam (‘a) explained, “Woe to you! Have you not heard so-and-so calling at you when we were close to al-Juhfah? He begged you to make him ride with you on your riding-animal even for a short distance, because he was too tired to walk any longer. Nevertheless, you did not even turn your face towards him; rather, you belittled him. Hence, whoever humiliates a faithful believer will have humiliated us and violated Allah’s sanctities.”

In the ninth point of the previously mentioned general manners of journeys to the holy shrines, I have mentioned a few words confirming this mannerism. Although this mannerism is not dedicated to the journeys to Imam al-Husayn’s tomb only, I have mentioned it here because it very frequently takes place during such journeys.

Sixth: Muhammad ibn Muslim, the lofty and trustworthy companion of the Imam, has reported that he asked Imam Muhammad al-Baqir (‘a), “When we go on a journey for visiting your father, are we not on a ritual pilgrimage (i.e. hajj)?” The Imam (‘a) answered, “Yes, we are.” Muhammad asked, “Are we required to do whatever we do when we are on ritual pilgrimage?” The Imam (‘a) said, “You are required to commit yourself to excellent company with those who accompany you. You are required to speak as little as possible except when you utter good wording. You are required to mention Almighty Allah as much as possible. You are required to keep your dress clean. You are required to bathe yourself before arriving at al-Ha’ir. You are required to be fearful of Almighty Allah, to offer as many prayers as possible, and to invoke Almighty Allah’s blessings upon the Holy Prophet and his Household. You are required to keep yourself away from whatever you are advised not to do. You are required to cast down your sight against whatever is forbidden for you to see and whatever is suspected. You are required to bestow charitably upon your needy brethren-in-faith when they are detached (of relatives or friends) and to give them the half of your expenditure. You are required to adhere to taqiyyah (self-protection: the practice of concealing one’s belief and foregoing ordinary religious duties when under threat of death or injury to oneself and one’s brethren-in-faith), which is the basis of your religion, to forsake all deeds against which you have been warned, and to leave disputation with others, taking much oath, and engaging yourself in arguments that oblige you to swear. If you do all these required instructions, your obligatory and recommended pilgrimage will be perfect and you will have been qualified to receive forgiveness, mercy, and pleasure from the One Whom you sought what He has in possession through spending such money and leaving your family members.

Seventh: According to the report of Abu-Hamzah al-Thumali, Imam al-Sadiq (‘a) said about the journey of visiting Imam al-Husayn’s tomb, “As soon as you arrive at Nineveh, you may reside there. As long as you reside there, you must not anoint your body, darken your eyes with kohl, or eat meat.”

Eighth: It is recommended to bathe oneself with the water of River Euphrates. Many traditions have revealed the merits of doing so. For instance, Imam al-Sadiq (‘a) is reported to have said, “Whoever bathes himself with the water of the Euphrates and then comes to visit Imam al-Husayn’s tomb, will be as free of sins as the day on which his mother gave birth to him, even if such sins were grand ones.”

It is also reported that the Imam (‘a) was once asked, “It happens that it becomes impossible for us to bathe ourselves with the water of the Euphrates due to cold weather or other reasons. What should we do then?” The Imam (‘a) answered, “Whoever bathes himself with the water of the Euphrates and then visits al-Husayn (‘a), will have uncountable rewards.”

Bashir al-Dahhan has reported Imam al-Sadiq (‘a) as saying, “If one comes to the tomb of al-Husayn ibn ‘Ali (‘a) and performs ablution (wuzu’) and bathes oneself with the water of River Euphrates, Almighty Allah will record for him the reward of one-time hajj and one-time Umrah with every step one makes.”

Other traditions instruct that it is advised to come to the Euphrates and bathe oneself therein in front of Imam al-Husayn’s tomb.

According to other traditions, it is recommended to repeat each of the following statements one hundred times as soon as one arrives at River Euphrates:

اَللهُ اَكْبَرُ لَاۤ اِلٰهَ اِلَّا اللهُ اَللّٰهُمَّ صَلِّ عَلٰى مُحَمَّدٍ وَّ اٰلِ مُحَمَّدٍ

ALLAAHU AKBARU LAA ILAAHA ILLAL LAAHU ALLAAHUMMA SALLI A'LAA MUHAMMADIN WA AALI MUHAMMAD

Allah is the Most Great. There is no god save Allah. O Allah, send blessings on Muhammad and the Household of Muhammad.

Ninth: On the instruction of Imam al-Sadiq (‘a) to Yusuf al-Kunnasi, it is recommended to enter the courtyard of Imam al-Husayn’s holy shrine from the eastern gate.

Tenth: Ibn Qawlawayh has reported that Imam al-Sadiq (‘a) said to al-Mufazzal ibn ‘Umar, “If you reach the tomb of al-Husayn (‘a), you may stop at the gate of the courtyard and say the following sentences, for each sentence brings you a share of Almighty Allah’s mercy:

اَلسَّلَامُ عَلَيْكَ يَا وَارِثَ اٰدَمَ صَفْوَةِ اللّٰهِ اَلسَّلَامُ عَلَيْكَ يَا وَارِثَ نُوْحٍ نَبِيِّ اللّٰهِ اَلسَّلَامُ عَلَيْكَ يَا وَارِثَ اِبْرَاهِيْمَ خَلِيْلِ اللّٰهِ اَلسَّلَامُ عَلَيْكَ يَا وَارِثَ مُوْسٰى كَلِيْمِ اللّٰهِ اَلسَّلَامُ عَلَيْكَ يَا وَارِثَ عِيسٰى رُوْحِ اللّٰهِ اَلسَّلَامُ عَلَيْكَ يَا وَارِثَ مُحَمَّدٍ حَبِيْبِ اللّٰهِ اَلسَّلَامُ عَلَيْكَ يَا وَارِثَ عَلِيٍّ وَصِيِّ رَسُوْلِ اللّٰهِ اَلسَّلَامُ عَلَيْكَ يَا وَارِثَ الْحَسَنِ الرَّضِيِّ اَلسَّلَامُ عَلَيْكَ يَا وَارِثَ فَاطِمَةَ بِنْتِ رَسُوْلِ اللّٰهِ اَلسَّلَامُ عَلَيْكَ اَيُّهَا الشَّهِيْدُ الصِّدِّيْقُ اَلسَّلَامُ عَلَيْكَ اَيُّهَا الْوَصِيُّ الْبَآرُّ التَّقِيُّ اَلسَّلَامُ عَلَى الْاَرْوَاحِ الَّتِيْ حَلَّتْ بِفِنَاۤئِكَ وَ اَنَاخَتْ بِرَحْلِكَ اَلسَّلَامُ عَلٰى مَلَاۤئِكَةِ اللّٰهِ الْمُحْدِقِيْنَ بِكَ اَشْهَدُ اَنَّكَ قَدْ اَقَمْتَ الصَّلَاةَ وَ اٰتَيْتَ الزَّكَاةَ وَ اَمَرْتَ بِالْمَعْرُوْفِ وَ نَهَيْتَ عَنِ الْمُنْكَرِ وَ عَبَدْتَ اللّٰهَ مُخْلِصًا حَتّٰى اَتَاكَ الْيَقِيْنُ اَلسَّلَامُ عَلَيْكَ وَ رَحْمَةُ اللّٰهِ وَ بَرَكَاتُهٗ.

ASSALAAMU A'LAYKA YAA WAARISA AADAMA SAFWATIL LAAHI ASSALAAMU A'LAYKA YAA WAARISA NOOHIN NABIYYIL LAAHI ASSALAAMU A'LAYKA YAA WAARISA IBRAAHEEMA KHALEELIL LAAHI ASSALAAMU A'LAYKA YAA WAARISA MOOSAA KALEEMIL LAAHI ASSALAAMU A'LAYKA YAA WAARISA I'ESAA ROOHIL LAAHI ASSALAAMU A'LAYKA YAA WAARISA MUHAMMADIN HABEEBIL LAAHI ASSALAAMU A'LAYKA YAA WAARISA A'LIYYIN WASIYYI RASOOLIL LAAHI ASSALAAMU A'LAYKA YAA WAARISAL HASANIR RAZIYYI ASSALAAMU A'LAYKA YAA WAARISA FAATIMATA BINTI RASOOLIL LAAHI ASSALAAMU A'LAYKA AYYUHASH SHAHEEDUS SIDDEEQU ASSALAAMU A'LAYKA AYYUHAL WASIYYUL BAARRUT TAQIYYU ASSALAAMU A'LAL ARWAAHIL LATEE HALLAT BIFINAA-IKA WA ANAAKHAT BIRAHLIKA ASSALAAMU A'LAA MALAA-IKATIL LAAHIL MUHDIQEENA BIKA ASHHADU ANNAKA QAD AQAMTAS SALAATA WA AATAYTAZ ZAKAATA WA AMARTA BIL MA'ROOFI WA NAHAYTA A'NIL MUNKARI WA A'BADTAL LAAHA MUKHLISAN HATTAA ATAAKAL YAQEENU ASSALAAMU A'LAYKA WA RAHMATUL LAAHI WA BARAKAATUH.

Peace be upon you, O inheritor of Adam the choice of Allah. Peace be upon you, O inheritor of Noah the prophet of Allah. Peace be upon you, O inheritor of Abraham the friend of Allah. Peace be upon you, O inheritor of Moses the spoken by Allah. Peace be upon you, O inheritor of Jesus the spirit of Allah. Peace be upon you, O inheritor of Muhammad the most-beloved of Allah. Peace be upon you, O inheritor of ‘Ali the successor of Allah’s Messenger. Peace be upon you, O inheritor of al-Hasan the Well-pleased. Peace be upon you, O inheritor of Fatimah the daughter of Allah’s Messenger. Peace be upon you, O martyr and veracious. Peace be upon you, O obedient and pious successor. Peace be upon the souls that resided in your yard and settled next to your place. Peace be upon the angels of Allah who keep eyes on you. I bear witness that you performed the prayers, defrayed the poor-rate, enjoined the right, forbade the evil, and served Allah sincerely until death came upon you. Peace and Allah’s mercy and blessings be upon you.

You may then walk towards the tomb. With each step you make, you will be awarded the reward of one who sacrifices his blood for the sake of Allah. When you approach the tomb, you may wipe your hand over it and say:

اَلسَّلَامُ عَلَيْكَ يَا حُجَّةَ اللّٰهِ فِيۤ اَرْضِهٖ وَ سَمَاۤئِهٖ.

ASSALAAMU A'LAYKA YAA HUJJATAL LAAHI FEE ARZIHEE WA SAMAA-IH.

Peace be upon you, O Allah’s argument in His lands and heavens.

You may then go for offering the prayer. For each unit of prayer that you offer near the tomb, you will have the reward of one who went on one thousand times of hajj and one thousand times of ‘umrah, manumitted one thousand slaves for the sake of Allah, and stood in the line of a missioned Prophet one thousand times.

Eleventh: Abu-Sa’id al-Mada’ini is reported to have said that he, once, came to Imam al-Sadiq (‘a) and asked, “May I go for visiting the tomb of al-Husayn?” The Imam (‘a) answered, “Yes, you may. Go for visiting the tomb of al-Husayn the son of Allah’s Messenger, the most immaculate of all the immaculate ones, the most infallible of all the infallible ones, and the most munificent of all those who act munificently. After you visit him, you may repeat the glorification words of the Commander of the Faithful (Amir al-Mu’minin) one thousand times while you are at the head’s side and repeat the glorification words of the Luminous Lady (i.e. al-Zahra’) one thousand time while you are at the legs’ side. You may then offer a two-unit prayer reciting Surah Yasin (No. 36) and Surah al-Rahman (No. 55) in that prayer. If you do so, you will earn a great reward.”

When the reporter asked the Imam (‘a) to teach him the glorification words of the Commander of the Faithful and those of the Luminous Lady, the Imam said: The glorification words of (Imam) ‘Ali are the following:

سُبْحَانَ الَّذِيْ لَا تَنْفَدُ خَزَاۤئِنُهٗ سُبْحَانَ الَّذِيْ لَا تَبِيْدُ مَعَالِمُهٗ سُبْحَانَ الَّذِيْ لَا يَفْنٰى مَا عِنْدَهٗ سُبْحَانَ الَّذِيْ لَا يُشْرِكُ اَحَدًا فِيْ حُكْمِهٖ سُبْحَانَ الَّذِيْ لَا اضْمِحْلَالَ لِفَخْرِهٖ سُبْحَانَ الَّذِيْ لَا انْقِطَاعَ لِمُدَّتِهٖ سُبْحَانَ الَّذِيْ لَاۤ اِلٰهَ غَيْرُهٗ.

SUBHAANAL LAZEE LAA TANFADU KHAZAA-INUHOO SUBHAANAL LAZEE LAA TABEEDU MA'AALIMUHOO SUBHAANAL LAZEE LAA YAFNAA MAA I'NDAHOO SUBHAANAL LAZEE LAA YUSHRIKU AHADAN FEE HUKMIHEE SUBHAANAL LAZEE LAAZMIHLAALA LIFAKHRIHEE SUBHAANAL LAZEE LAANQITAA'A LIMUDDATIHEE SUBHAANAL LAZEE LAA ILAAHA GHAYRUH.

Glory be to Him Whose reserves never run out. Glory be to Him Whose signs are never exterminated. Glory be to Him Whose possessions never expire. Glory be to Him Who never betakes to Himself a partner in His Judgements. Glory be to Him Whose honor never vanishes. Glory be to Him Whose duration (of existence) is never interrupted. Glory be to Him save Whom there is no god.

The glorification words of Fatimah (‘a) are the following:

سُبْحَانَ ذِي الْجَلَالِ الْبَاذِخِ الْعَظِيْمِ سُبْحَانَ ذِي الْعِزِّ الشَّامِخِ الْمُنِيْفِ سُبْحَانَ ذِي الْمُلْكِ الْفَاخِرِ الْقَدِيْمِ سُبْحَانَ ذِي الْبَهْجَةِ وَ الْجَمَالِ سُبْحَانَ مَنْ تَرَدَّى بِالنُّوْرِ وَ الْوَقَارِ سُبْحَانَ مَنْ يَرٰى اَثَرَ النَّمْلِ فِيْ الصَّفَا وَ وَقْعَ الطَّيْرِ فِي الْهَوَاۤءِ.

SUBHAANA ZIL JALAALIL BAAZIKHIL 'AZEEMI SUBHAANA ZIL 'IZZISH SHAAMIKHIL MUNEEFI SUBHAANA ZIL MULKIL FAAKHIRIL QADEEMI SUBHAANA ZIL BAHJATI WAL JAMAALI SUBHAANA MAN TARADDAA BIN NOORI WAL WAQAARI SUBHAANA MAN YARAA ASARAN NAMLI FIS SAFAA WA WAQ'AT TAYRI FIL HAWAA'.

Glory be to the Lord of majesty and exalted greatness. Glory be to the Lord of honor and sublime authority. Glory be to the Lord of eternal, splendid sovereignty. Glory be to the Lord of splendor and beauty. Glory be to Him Who is clad in light and dignity. Glory be to Him Who makes out the footprints of the ant on the stone and (the exact time and place of) the bird dipping down through the air.

Twelfth: It is recommended to perform the obligatory prayers and offer the supererogatory (mustahab / nafilah) prayers near the tomb of Imam al-Husayn (‘a), because prayers at that place are admissible. Sayyid Ibn Tawus further says, “Try your best to perform all your obligatory prayers and offer all your supererogatory (mustahab / nafilah) prayers inside the Ha’ir (i.e. courtyard of Imam al-Husayn’s holy shrine), because the reward of one obligatory prayer that is performed therein is equal to the reward of going on ritual pilgrimage (hajj) and the reward of offering a supererogatory (mustahab / nafilah) prayer therein is equal to the reward of going on recommended pilgrimage (‘umrah).”

A previously mentioned tradition of al-Mufazzal ibn ‘Umar has mentioned the numerous merits of offering prayers inside the holy shrine. According to another validly reported tradition, Imam al-Sadiq (‘a) is reported to have said, “The reward of a one-time hajj and a one-time ‘umrah is recorded for one who offers a two-unit or a four-unit prayer near the tomb of Imam al-Husayn (‘a).”

From these traditions, it becomes apparent that the prayer of visitation (salat al-ziyarah), or any other prayer, is preferably offered behind the holy tomb or subsequent to the side of the head. One who offers a prayer subsequent to the side of the head is advised to come back a little bit so as to avoid being adjacent to the holy tomb.

According to another tradition that is reported by Abu-Hamzah al-Thumali, Imam al-Sadiq (‘a) has said, “You may offer a two-unit prayer at the side of the head, reciting Surah al-Hamd (i.e. al-Fatihah; No. 1) and Surah Yasin in the first unit. In the second, you may read Surah al-Hamd and Surah al-Rahman. You may also offer a prayer behind the tomb; yet, to offer it at the side of the head is more preferable. When you accomplish the prayer, you may offer any other prayer except the two-unit prayer of ziyarah, which must be offered whenever a tomb is visited.”

Ibn Qawlawayh has reported Imam al-Baqir (‘a) as saying to someone, “What prevents you, whenever you have a need to be granted, from going to the tomb of al-Husayn, offer a four-unit prayer therein, and then pray for the granting of your request?

Verily, an obligatory prayer therein is equal in reward to ritual pilgrimage (hajj), while a supererogatory (mustahab / nafilah) prayer is equal to a supererogatory (mustahab / nafilah) pilgrimage (‘umrah).”

Thirteenth: Be it known to you that the most important act in the pure shrine of Imam al-Husayn (‘a) is to pray Almighty Allah, because granting of requests under the supreme dome of his shrine is one of the distinctive returns that Almighty Allah has exclusively given to Imam al-Husayn (‘a) as one compensation for his martyrdom. Seizing this opportunity, a pilgrim is advised not to show any shortcoming in entreating Almighty Allah, turning to Him, repenting before Him, and providing one’s needs to Him.

Through the numerous forms of ziyarah that are said during visiting Imam al-Husayn’s tomb, many supplicatory prayers, holding high meanings, have been mentioned to be said there. However, briefness has not allowed us to cite all these supplicatory prayers here. It is most advisable to say the supplications of al-Sahifah al-Sajjadiyyah, because they are the most preferable. At the end of this section and immediately after the comprehensive forms of Ziyarah, I will cite a comprehensive supplicatory prayer that is said in all of the holy shrines. Besides, another, most comprehensive, supplicatory prayer that is said in all of the holy shrines will be also cited in this book. It is therefore advised not to miss these supplicatory prayers.

However, in order to avoid making this part of the book free of any supplicatory prayer, let us cite the following one, which is required to be said while raising one’s hands towards the sky:

اَللّٰهُمَّ قَدْ تَرٰى مَكَانِيْ وَ تَسْمَعُ كَلَامِيْ وَ تَرٰى مَقَامِيْ [مَكَانِيْ] وَ تَضَرُّعِيْ وَ مَلَاذِيْ بِقَبْرِ حُجَّتِكَ وَ ابْنِ نَبِيِّكَ وَ قَدْ عَلِمْتَ يَا سَيِّدِيْ حَوَاۤئِجِيْ وَ لَا يَخْفٰى عَلَيْكَ حَالِيْ وَ قَدْ تَوَجَّهْتُ اِلَيْكَ بِابْنِ رَسُوْلِكَ وَ حُجَّتِكَ وَ اَمِيْنِكَ وَ قَدْ اَتَيْتُكَ مُتَقَرِّبًا بِهٖ اِلَيْكَ وَ اِلٰى رَسُوْلِكَ فَاجْعَلْنِيْ بِهٖ عِنْدَكَ وَجِيْهًا فِيْ الدُّنْيَا وَ الْاٰخِرَةِ وَ مِنَ الْمُقَرَّبِيْنَ وَ اَعْطِنِيْ بِزِيَارَتِيْ اَمَلِيْ وَ هَبْ لِيْ مُنَايَ وَ تَفَضَّلْ عَلَيَّ بِشَهْوَتِيْ [بِسُؤْلِيْ] وَ رَغْبَتِيْ وَ اقْضِ لِيْ حَوَاۤئِجِيْ وَ لَا تَرُدَّنِيْ خَاۤئِبًا، وَ لَا تَقْطَعْ رَجَاۤئِيْ وَ لَا تُخَيِّبْ دُعَاۤئِيْ وَ عَرِّفْنِي الْاِجَابَةَ فِيْ جَمِيْعِ مَا دَعَوْتُكَ مِنْ اَمْرِ الدِّيْنِ وَ الدُّنْيَا وَ الْاٰخِرَةِ وَ اجْعَلْنِيْ مِنْ عِبَادِكَ الَّذِيْنَ صَرَفْتَ عَنْهُمُ الْبَلَايَا وَ الْاَمْرَاضَ وَ الْفِتَنَ وَ الْاَعْرَاضَ مِنَ الَّذِيْنَ تُحْيِيْهِمْ فِيْ عَافِيَةٍ وَ تُمِيْتُهُمْ فِيْ عَافِيَةٍ وَ تُدْخِلُهُمُ الْجَنَّةَ فِيْ عَافِيَةٍ وَ تُجِيْرُهُمْ مِنَ النَّارِ فِيْ عَافِيَةٍ وَ وَفِّقْ لِيْ بِمَنٍّ مِنْكَ صَلَاحَ مَاۤ اُؤَمِّلُ فِيْ نَفْسِيْ وَ اَهْلِيْ وَ وُلْدِيْ وَ اِخْوَانِيْ وَ مَالِيْ وَ جَمِيْعِ مَاۤ اَنْعَمْتَ بِهٖ عَلَيَّ يَاۤ اَرْحَمَ الرَّاحِمِيْنَ.

ALLAAHUMMA QAD TARAA MAKAANEE WA TASMA'U KALAAMEE WA TARAA MAQAAMEE MAKAANEE WA TAZARRU'EE WA MALAAZEE BIQABRI HUJJATIKA WABNI NABIYYIKA WA QAD A'LIMTA YAA SAYYIDEE HAWAA-IJEE WA LAA YAKHFAA A'LAYKA HAALEE WA QAD TAWAJJAHTU ILAYKA BIBNI RASOOLIKA WA HUJJATIKA WA AMEENIKA WA QAD ATAYTUKA MUTAQARRIBAN BIHEE ILAYKA WA ILAA RASOOLIKA FAJ'ALNEE BIHEE I'NDAKA WAJEEHAN FID DUNYAA WAL AAKHIRATI WA MINAL MUQARRABEENA WA A'TINEE BIZIYAARATEE AMALEE WA HAB LEE MUNAAYA WA TAFAZZAL A'LAYYA BISHAHWATEE BISU'LEE WA RAGHBATEE WAQZI LEE HAWAA-IJEE WA LAA TARUDDANEE KHAA-IBAA, WA LAA TAQTA' RAJAA-EE WA LAA TUKHAYYIB DU'AA-EE WA A'RRIFNIL IJAABATA FEE JAMEE'I MAA DA'AWTUKA MIN AMRID DEENI WAD DUNYAA WAL AAKHIRATI WAJ'ALNEE MIN I'BAADIKAL LAZEENA SARAFTA A'NHUMUL BALAAYAA WAL AMRAAZA WAL FITANA WAL A'RAAZA MINAL LAZEENA TUHYEEHIM FEE A'AFIYATIN WA TUMEETUHUM FEE A'AFIYATIN WA TUDKHILUHUMUL JANNATA FEE A'AFIYATIN WA TUJEERUHUM MINAN NAARI FEE A'AFIYATIN WA WAFFIQ LEE BIMANNIN MINKA SALAAHA MAA U-AMMILU FEE NAFSEE WA AHLEE WA WULDEE WA IKHWAANEE WA MAALEE WA JAMEE'I MAA AN'AMTA BIHEE A'LAYYA YAA ARHAMAR RAAHIMEEN.

O Allah, You do see my place, hear my words, and see my situation, imploration, and seeking shelter with the tomb of Your Argument and Your Prophet’s son. You, O my Master, have already known my needs and none of my manners can be hidden from You. I am now turning my face towards You in the name of Your Prophet’s son, You Argument, and Your trustee. I have come to You seeking nearness to You in his name and in the name of Your Messenger. So, (please), in his name, make me worthy of regard with You in this world and in the Hereafter and (make me) of those drawn near to You. And grant me, due to this visit of mine, what I hope, endue me with my wish, favor me with my desire and aspiration, settle for me my needs, do not reject me with disappointment, do not cut off my hope (in You), do not let down my prayer, show me proofs of Your response to all that which I prayed You for, including the affairs of my religion, worldly life, and the Hereafter, include me with Your servants from whom You have warded off misfortunes, diseases, seditious matters, and calamities; those whom You make live in wellbeing, cause to die in wellbeing, allow to enter Paradise in wellbeing, and save from Hellfire in wellbeing; and, out of Your favor, lead me to the achievement of what I hope for regarding myself, my wife, my sons, my brethren-in-faith, my properties, and whatever bliss You have endowed me; O most merciful of all those who show mercy!