Imam al-Husain Ibn Ali (PBUH), the Chief of Martyrs, was the grandson of the Prophet (PBUH&HF) and the third divinely appointed guide after him. He, along with 18 members of his family and relatives as well as 72 faithful companions, was slain while thirsty on the lands of Karbala, Iraq on the tenth of Muharram (known as Day of Ashura) in the year 61 AH (680 AD) by the brutal army of Yazid in an inequitable and imposed battle. Since then, his place of martyrdom has been the visiting place for the lovers of Ahl al-Bait (PBUT) who struggle to reach there enduring all the hardships and barriers placed before them. They come to his shrine to show their love and respect, honor his sacrifice, renew their covenant, pledge themselves to his goals, and follow the Prophet’s advice about him. The following is an interesting tradition from the Prophet (PBUH&HF) narrated by Ibn Abbas. He said:
عَنْ عَبْدِ اللَّهِ بْنِ الْعَبَّاسِ قَالَ: دَخَلْتُ عَلَى رَسُولِ اللَّهِ (ص)، وَ الْحَسَنُ عَلَى عَاتِقِهِ وَ الْحُسَيْنُ (ع) عَلَى فَخِذِهِ يَلْثِمُهُمَا وَ يَقُولُ: اللَّهُمَّ وَالِ مَنْ وَالاَهُمَا وَ عَادِ مَنْ عَادَاهُمَا. ثُمَّ قَالَ: يَا ابْنَ عَبَّاسٍ كَأنَّنِي أنْظُرُ شَيْبَةَ ابْنِيَ الْحُسَيْنِ تُخْضَبُ مِنْ دَمِه،ِ يَدْعُو فَلاَ يُجَابُ وَ يَسْتَنْصِرُ فَلاَ يُنْصَرُ. قُلْتُ: وَ مَنْ يَعْمَلُ ذَلِكَ؟ قَالَ: شِرَارُ أُمَّتِي لاَ أنَالَهُمُ اللَّهُ شَفَاعَتِي. ثُمَّ قَالَ: يَا ابْنَ عَبَّاسٍ مَنْ زَارَهُ عَارِفاً بِحَقِّهِ كَتَبَ اللَّهُ لَهُ ثَوَابَ ألْفِ حَجَّةٍ وَ ألْفِ عُمْرَةٍ. ألاَ وَ مَنْ زَارَهُ فَقَدْ زَارَنِي وَ مَنْ زَارَنِي فَكَأنَّمَا قَدْ زَارَ اللَّهَ وَ حَقُّ الزَّائِرِ عَلَى اللَّهِ أنْ لاَ يُعَذِّبَهُ بِالنَّارِ. ألاَ وَ إنَّ الإِْجَابَةَ تَحْتَ قُبَّتِهِ وَ الشِّفَاءَ فِي تُرْبَتِهِ وَ الأَْئِمَّةَ (ع) مِنْ وُلْدِهِ. ... يا ابنَ عَبّاس وِلايَتُهُم وِلايَتي وَ وِلايَتي وِلايَةُ اللهِ، وَ حَربُهُم حَربي وَ حَربي حَربُ اللهِ، وَ سِلمُهُم سِلمي وَ سِلمي سِلمُ اللهِ. ثم قال (ص): يُرِيدُونَ لِيُطْفِؤُا نُورَ اللَّهِ بِأفْواهِهِمْ وَ يَأْبَى اللَّهُ إلاَّ أنْ يُتِمَّ نُورَهُ وَ لَوْ كَرِهَ الْكافِرُونَ.
I came to the Messenger of Allah (PBUH&HF) and saw al-Hasan (PBUH) on his shoulder and
al-Husain (PBUH) on his
thigh; the Prophet (PBUH&HF)
was kissing them saying, “O Allah befriend him who befriends them and be
hostile to him who is hostile to them.” Then he (PBUH&HF) said, “O Ibn Abbas! It is as
if I see the beard of my son al-Husain dyed with his blood, calling people but
is not being answered, asking for help but is not being helped.” I asked,
“Who will do this?” He replied, “The wicked of my nation. May
Allah deny them my intercession!” He then continued, “O Ibn Abbas!
He who visits him while recognizing his rights, Allah shall write for him the
reward of 1000 Hajj and 1000 Umra. Behold! He who visits him has
indeed visited me, and he who visits me, it is as if he has visited Allah. And
the right of the visitor of Allah over Him[1]
is that He shall not punish him by Fire. Behold! Answering (of supplications)
is guaranteed under the dome of his grave, cure is placed in the soil of his
place (of martyrdom), and the (succeeding) Imams (PBUT) are from his progeny… O Ibn Abbas! Their
Wilaya is my Wilaya, which is the Wilaya of Allah. Fighting them is fighting
me, which is fighting Allah. Making peace with them is making peace with me,
which is making peace with Allah. He (PBUH&HF) then recited: ‘Their
intention is to put out the light of Allah with their mouths; but Allah will
complete His light, even though the disbelievers may detest.’ (61:8)” [2]
The Ahl al-Bait (PBUT) put great emphasis on
Ziyarat of the Chief of the Martyrs (PBUH) and urged their followers to it. In this manner, they kept alive
the two important principles of faith, which are to love the friends of Allah (Tawalli)
and to disassociate from their enemies (Tabarri).
What follows is a brief
presentation of the importance and benefits of visiting Imam al-Husain (PBUH) while recognizing him as
an Imam whose obedience is obligatory, as mentioned in the traditions. For the
sake of brevity, references are given only from Kamil al-Ziyarat,
compiled by Ja’far Ibn Quliwayh al-Qummi (d. 368 AH), which is one of the
earliest reliable texts specifically dedicated to this issue.[3]
Most of these precious traditions are also found in other reliable collections
of the traditions, including the four major books of Hadith:
1- Visiting
Imam al-Husain (PBUH) is
the sign of love for Ahl al-Bait (PBUT).
Whoever loves Ahl al-Bait (PBUT)
should aspire to visit the grave of al-Husain (PBUH). One who does not visit Imam al-Husain (PBUH), is deficient in faith,
and if he ever enters Paradise, his rank will be below the rank of believers in
2- When
Allah intends goodness for a servant, He places love of al-Husain (PBUH) and love of visiting him
in his heart.[5]
3- According to several traditions, Ziyarat of Imam al-Husain (PBUH) is the best deed.[6]
4- If a wretched person performs the Ziyarat of Imam al-Husain (PBUH), felicity shall be written for him, and he shall be continuously immersed in the blessings of Allah.[7]
5- He who wishes to look towards Allah[8] on the Day of Judgment, be relieved from the agony of death, and pass the stops of the Day of Judgment with ease, should go for visitation of the grave of the Chief of Martyrs (PBUH) frequently.[9]
6- The Messenger of Allah (PBUH&HF) will embrace the visitors of Imam al-Husain (PBUH) on the Day of Judgment.[10]
7- By performing the Ziyarat of the Chief of the Martyrs (PBUH), one has made/observed a relationship with the Messenger of Allah (PBUH&HF) and the guiding Imams (PBUT). The requests of the pilgrim at his grave are fulfilled, his supplications are answered, sooner or later, and what the pilgrim had left behind is protected.[11]
8- On the Day of Judgment, the visitors of Imam al-Husain (PBUH) will be seated on tables of light. Because of what Allah will grant them in terms of endless dignity and honor, none will be on the Day of Judgment except that he would wish to have been a pilgrim to the grave of Imam al-Husain (PBUH). They shall be around heavenly tables with the Prophet (PBUH&HF), Lady Fatima (PBUH), and the Imams (PBUT) while people are held in reckoning.[12]
9- On the Day of Judgment, the Leader of the Faithful (PBUH) will command the bridge (al-Sirat) over Hell to yield to the visitors of Imam al-Husain (PBUH), and will command the fire (surrounding it) to hold back its scorching heat before them until they pass it with an Angel accompanying them.[13]
10- If people know what Allah has placed in the visitation of the grave of Imam al-Husain (PBUH) in terms of excellence, they would die out of eagerness, and their breath would stop with a sigh.[14]
11- The Messenger of Allah (PBUH&HF), Lady Fatima (PBUH), and the Imams (PBUT) pray to Allah for forgiveness of the visitors of Imam al-Husain (PBUH).[15]
12- The Angels pray to Allah for their forgiveness, welcome their arrival, accompany them in their departure, visit their sick, attend their funeral prayers whenever they die, continue to pray for them after their death, and open for them a gate to Paradise in their graves.[16]
13- Allah has appointed 70,000 Angels around the blessed grave of the Chief of the Martyrs (PBUH), who stay there until the Day of Judgment and perform prayers; each of their prayers is equal to 1000 prayers of human beings. The rewards and merits of these prayers are offered to the visitors of Imam al-Husain (PBUH).[17]
14- The Angels cover the pilgrims with their wings in such a way that they feel the blessings of their presence.[18]
15- For each day that a pilgrim resides in that sacred place, the reward of 1000 months (of worship) is written for him.[19]
16- If the
pilgrim is killed by a transgressor on his way to Ziyarat of Imam al-Husain (PBUH), for the first drop of
his blood, all his mistakes shall be forgiven. The Angels shall wash his
character, cleansing and purifying it of the impurities merged in it from the
characteristics of the people of disbelief, until it becomes pure like the
purity of the immaculate prophets
(PBUT), and they shall cleanse his heart and broaden his chest. He shall
be rewarded with the right to intercede for his family and 1000 of his friends.
His grave shall be widened and illuminated. The Angels shall bring gifts for
him from
17- If the pilgrim is detained on his way to Ziyarat of Imam al-Husain (PBUH), for each day of his captivity and distress, he shall have certain happiness (in this world and after his death) until the Day of Judgment. For any pain that his body receives, one million good deeds are written for him and one million evil deeds are removed from his record. On the Day of Judgment, He shall be able to speak with the Messenger of Allah (PBUH&HF) until he is discharged from reckoning. The carriers of the throne shall embrace him and shall tell him, “Ask for what you wish.” On the other hand, the person that has harmed him shall be taken to Hell without questioning and reckoning, and Allah’s requital and His punishment for him shall be shown to whom he had harmed.[21]
18- A pilgrim who goes to Ziyarat of Imam al-Husain (PBUH) in a state of fear and insecurity, he or she shall receive security on the day of great terror,[22] and shall be under the shadow of the throne on that day. He shall return from the Ziyarat forgiven and covered with mercy. The Angels shall greet him and the Messenger of Allah (PBUH&HF) shall receive him and shall pray for him.[23]
19- If a
person comes to Ziyarat of the Chief of the Martyrs (PBUH) by ship, and the ship sinks and he is
drowned, a caller will call from the heaven, giving him glad tidings of
20- For a single penny that the one gives as charity during the Ziyarat journey, or pays to accommodate the journey of a visitor of Imam al-Husain (PBUH), Allah shall grant him 10,000 bounties. As per another Hadith, Allah shall write for him good deeds to the extent of the mount of Uhud, and shall reimburse the money he has spent many fold.[25]
21- For each footstep of one who goes to Ziyarat of Imam al-Husain (PBUH) on foot, Allah, the mighty and the majestic, writes a good deed for him and removes a sin from his record. When he reaches the sanctified place, Allah will write him amongst the prosperous.[26]
22- He who
ritually rinses his body (Ghusl) in the
23- He who sets out for the Ziyarat of Imam al-Husain (PBUH) leaves behind his sins on the door of his house like a person who crosses a bridge. He returns to his family while all his burdens and faults have been wiped out from his record. His sustenance increases, and Allah suffices him from what he is concerned about the affairs of his worldly life. No distressed one goes there, except that Allah returns him delighted.[29]
24- When the pilgrim intends to leave the sacred place of Imam al-Husain (PBUH), a heavenly caller will call, and were it possible for the pilgrim to hear his voice, he would stay beside the grave of the Imam (PBUH) forever. The caller states, “Blessedness (Tuba)[30] is for you O servant! Indeed, you profited, are saved (from Hell), and are forgiven for the past (sins). Thus, resume (good) deeds.” [31]
25- Numerous traditions confirm that he who visits the grave of al-Husain (PBUH) believing that he is an Imam assigned by Allah and that his obedience is obligatory, Allah shall forgive his past and future sins.[32] In one of many traditions that convey this, Imam al-Sadiq (PBUH) swore by the name of Allah three times when stating this fact.[33]
26- He who wishes
to personally own a palace in
27- Visiting the grave of the Chief of the Martyrs (PBUH) will increase one’s sustenance, prolongs one’s life, and repels the cannons of evil. On the other hand, avoiding it will decrease one’s natural lifetime and (spiritual) sustenance.[35]
28- On the Day of Judgment, the visitor of Imam al-Husain (PBUH) will be allowed to intercede for 100 people of his choice even if for all of whom Hell had been necessitated, except for a Nasibi[36] because no one can intercede for a Nasibi.[37]
29- Any
number of pilgrimages to the House of Allah in
The excellence of the reward of the Ziyarat of Imam al-Husain (PBUH) is so much so that even some of the lovers of Ahl al-Bait (PBUT) who lived during their lifetime could not digest the traditions in this regard. Dharih al-Muharibi narrated:
عَن ذَريحِ المُحارِبي قالَ: قُلتُ لِأبي عَبدِ اللهِ ع ما ألقى مِن قَوْمي وَ مِن بَني إذا أنا أخبرَتُهُم بِما في إتيانِ قَبرِ الحُسَينِ (ع) مِنَ الخَيرِ إنّهم يُكَذِّبوني وَ يَقولونَ إنَّكَ تَكذِبُ عَلى جَعفَرِ بنِ مُحمدٍ. قال: يا ذَريح دَعِ النّاسَ يَذهَبونَ حَيثُ شاءُوا. و اللهِ إنّ الله لَيُباهي بِزائرِ الحُسينِ وَ الوافِدُ يَفِدُهُ الملائِكَةُ المقرّبونَ وَ حَمَلةُ عَرشِهِ حَتّى أنه لَيَقولُ لَهم: أ ما تَرَوْنَ زُوّارَ قَبرِ الحُسَينِ، أتَوهُ شَوقاً إليهِ وَ إلى فاطِمةَ بِنتِ رَسولِ الله أما وَ عِزَّتي وَ جَلالي وَ عَظَمَتي لَأوجِبَنَّ لَهُم كَرامَتي وَ لَأُدخِلَنَّهُم جَنَّتيَ الَّتي أعدَدتُها لِأَولِيائي وَ لِأنبِيائي وَ رُسُلي. يا مَلائِكَتي هؤلاءِ زُوّارُ الحُسينِ حَبيبِ مُحمّدٍ رَسولي. وَ مُحمّدٌ حَبيبي وَ مَن أحَبَّني أحَبَّ حَبيبي وَ مَن أحَبَّ حَبيبي أحَبَّ مَن يُحِبّهُ. وَ مَن أبغَضَ حَبيبي أبغَضَني. وَ مَن أبغَضَني كانَ حَقّاً عَلَيَّ أن أُعَذِّبَهُ بِأشَدِّ عَذابي، وَ أُحرِقَهُ بِحَرِّ ناري، وَ أجعَلَ جَهَنَّمَ مَسكَنَهُ وَ مَأواهُ، وَ أُعَذِّبَهُ عَذاباً لا أُعَذِّبَهُ أحَداً مِنَ العالمَينَ.
I said to Imam al-Sadiq (PBUH), “When I narrate
to my folks and family some of the rewards of the pilgrimage to the grave of
al-Husain (PBUH), they
deny my narrations, and say that I am associating lies to Ja’far Ibn
Muhammad (PBUH).”
The Imam (PBUH) replied,
“O Dharih! Let people believe what they want. By Allah! Allah recounts
His glory (to the Angels) for having servants who are visitors of al-Husain (PBUH). When a new pilgrim
arrives, the favored Angels and the carriers of the throne receive him. Allah
tells them, ‘Don’t you see the pilgrims of the grave of al-Husain (PBUH) who have come to him
eagerly, and in love for him and for Fatima, the daughter of Allah’s
Messenger? By My might, majesty, and glory, I shall certainly make incumbent My
honor for them, and shall surely enter them to My Paradise that I have prepared
for My friends, Prophets, and Messengers. O My Angels! These are the visitors
of al-Husain (PBUH), the
beloved of Muhammad (PBUH&HF),
My Messenger, and Muhammad (PBUH&HF)
is My beloved. Whoever loves Me, should love My beloved, and whoever loves My
beloved, should love whom he loves. He who hates My beloved, has hated Me, and
he who hates Me, it is My right to make him suffer with My severest torment,
burn him with the heat of My fire, make Hell his abode, and torment him with a
punishment that I have not punished anyone with in the
worlds.’” [40]
[1] Initially, no created being has any right over the Creator. However, out of mercy and grace (not out of compulsion or rational necessity), Allah may grant certain right to whom He wills. This includes any thing that Allah has promised of the rewards, which will be certainly fulfilled. See, e.g., the holy Quran, 10:103, 30:47, 51:5, 17:108, and 9:72.
[2] Kifayat al-Athar, p. 16; Bihar al-Anwar, vol. 36, p. 285, Hadith 107; Mustadrak al-Wasa’il, vol. 10, p. 276, Hadith 30.
[3] The Arabic text of this book is available online at: www.rafed.net/books/doaa/kamil/
[4] Kamil al-Ziyarat, Chapter 78, Hadith 4 and Hadith 1.
[5] Kamil al-Ziyarat, Chapter 55, Hadith 3.
[6] Kamil al-Ziyarat, Chapter 58, Hadith 1-6.
[7] Kamil al-Ziyarat, Chapter 57, Hadith 3; Chapter 66, Hadith 10; Chapter 61, Hadith 5.
[8] The meaning of “visiting Allah” has been explained in the previous section.
[9] Kamil al-Ziyarat, Chapter 60, Hadith 1.
[10] Kamil al-Ziyarat, Chapter 40, Hadith 3.
[11] Kamil al-Ziyarat, Chapter 46, Hadith 1.
[12] Kamil al-Ziyarat, Chapter 50, Hadith 1-3; Chapter 52, Hadith 1-2.
[13] Kamil al-Ziyarat, Chapter 44, Hadith 1.
[14] Kamil al-Ziyarat, Chapter 56, Hadith 3.
[15] Kamil al-Ziyarat, Chapter 40, Hadith 1, 3; Chapter 40, Hadith 4.
[16] Kamil al-Ziyarat, Chapter 41, Hadith 1, 5; Chapter 27, Hadith 10 & 13
[17] Kamil al-Ziyarat, Chapter 42, Hadith 1-2; Chapter 27, Hadith 14.
[18] Kamil al-Ziyarat, Chapter 27, Hadith 16.
[19] Kamil al-Ziyarat, Chapter 44, Hadith 2.
[20] Kamil al-Ziyarat, Chapter 44, Hadith 2.
[21] Kamil al-Ziyarat, Chapter 44, Hadith 2.
[22] This is one of the names of the Day of Judgment, as mentioned in the holy Quran, Chapter 21, Verse 103.
[23] Kamil al-Ziyarat, Chapter 45, Hadith 1, 2, 5; Chapter 40, Hadith 3.
[24] Kamil al-Ziyarat, Chapter 49, Hadith 9-10.
[25] Kamil al-Ziyarat, Chapter 46, Hadith 2, 4, 5.
[26] Kamil al-Ziyarat, Chapter 49, Hadith 1.
[27] Although the sins will be dropped completely, some of them need some rectifications and complementary actions to be performed by the forgiven individual. For instance, a person who has hurt the property of others still needs to recompense for that property, and it will be incumbent upon him as a new obligation just as if he is in debt. A person who is in debt is not necessarily a sinner if he does not have ability to repay his expired debt now, but he needs to clear his debt as soon as he can. We can also deduce from these traditions that Allah blesses he who performs the Ziyarat of Imam al-Husain (PBUH) by providing him the means of purification, paving the way for him to eventually rectify his past deeds, and helping him to avoid sins in future to a greater degree.
[28] Kamil al-Ziyarat, Chapter 44, Hadith 2.
[29] Kamil al-Ziyarat, Chapter 62, Hadith 1; Chapter 46, Hadith 2; Chapter 69, Hadith 3.
[30]
A blessed tree in
[31] Kamil al-Ziyarat, Chapter 62, Hadith 4.
[32] In Chapter 48, Verse 2 of the holy Quran, Allah states to His Prophet (PBUH&HF) that He will forgive his past and future sins. Therefore, this is not a farfetched issue. Moreover, according to the commentaries of Ahl al-Bait (PBUT) since the Prophet (PBUH&HF) did not commit any sin, the sins mentioned in that verse refers to sins of his followers, i.e., the Shia of Ali. Since the Prophet (PBUH&HF) is their guardian (Wali), he has accepted their mistakes as his, and Allah has forgiven them all. Of course, not anybody can claim to be a Shia of Ali (PBUH). A true Shia does not insist on sin, and tries his best to follow the footsteps of the Imams (PBUT), and for such a person Allah forgives his sudden slips. The one who insists on sin is a disbeliever. These facts have been clearly mentioned in the traditions too. For instance, in one of the traditions concerning the commentary of the above verse (c.f. Bihar al-Anwar, vol. 53, p. 33), Imam al-Sadiq (PBUH) states that his followers should not just lean on this and neglect their duties since only those with whom Allah is satisfied will receive the Prophet’s intercession, and those who abandon their duties leaning on intercession, it will not avail them whatsoever with Allah. Then the Imam (PBUH) recited the verse, “they do not intercede except for whom Allah is pleased with and they are in dire fear of Him.” (21:28)
[33] Kamil al-Ziyarat, Chapter 54, Hadith 1-15; Chapter 57, Hadith 2.
[34] Kamil al-Ziyarat, Chapter 78, Hadith 3; Chapter 52, Hadith 2.
[35] Kamil al-Ziyarat, Chapter 61, Hadith 1-5.
[36] According to the definition of Ahl al-Bait (PBUT), Nasibi is a person who assigns (Nasb) something beside what Allah assigned, in leadership, beliefs or practices, etc, and loves and hates based on that. A person who loves what Allah has denounced, has indeed hated the message of Allah and His messengers. For the definition of Nasibi and the hater of Ahl al-Bait (PBUT) in the traditions, see the following various traditions: Man La Yahdhuruhu al-Faqih, vol. 3, p. 572, Hadith 4956; al-Kafi, vol. 2, p. 414, Hadith 1; Mustadrak al-Wasa’il, vol. 17, p. 310, Hadith 12; Bihar al-Anwar, vol. 27, p. 219, Hadith 4.
[37] Kamil al-Ziyarat, Chapter 68, Hadith 2, 4-5.
[38]
The emphasis in visiting the grave of Imam al-Husain (PBUH) in the traditions is so much so that some
of the previous scholars considered it a Wajib duty if one has capability just
like pilgrimage to
[39] Kamil al-Ziyarat, Chapter 78, Hadith 6, Chapter 43, Hadith 1-4.