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Visiting the Tomb of Imam Ali (A.S.)
By: Ayatullah Shaheed Sayyid Muhammad Baqir al-Hakim
In the previously cited traditions about visiting the tomb of the Holy Prophet (S), we have come to know the great reward and the fabulous outcomes resulting from visiting the tomb of Imam ‘Ali ibn Abi-Talib (‘a).1 Herein, we will present other traditions in this regard.
Shaykh al-Kulayni has reported that Abu-Wahab al-Qasri visited Imam al-Sadiq (‘a) in Madinah and said, “May Allah accept me as ransom for you! I have come to visit you, but I have not visited the tomb of the Commander of the Faithful (Imam ‘Ali).”
The Imam (‘a) answered: So evil is what you have done. Were it not that you are one of our partisans, I would never look at your face. You should have visited him who is visited by Almighty Allah along with His angels, the Prophets, and the faithful believers.
“I did not have any idea about that,” Wahab apologized.
The Imam (‘a) added: So now, be it known to you that the Commander of the Faithful is more favorable in the view of Almighty Allah than all the other Imams, and he has the reward of their good deeds. They have preference to one another according to each one’s deeds.2
According to another validly reported tradition, Imam al-Sadiq (‘a) has said: lmighty Allah has not created a category of creatures bigger in number than angels. Verily, seventy thousand angels descend every day to circumambulate the Much-Frequented House. Then, they circumambulate the Holy Ka’bah. Then, they visit the tomb of the Holy Prophet (S) to offer greetings. Then, they visit the tomb of Imam ‘Ali, the Commander of the Faithful (‘a), to offer greetings. Then, they visit the tomb of Imam al-Husayn (‘a) to offer greetings. They then ascend back to the skies. Every day and up to the Day of Resurrection, a similar number of angels descend and do the same thing.
Imam al-Sadiq (‘a) has also said: Verily, if one visits the Commander of the Faithful (‘a) with full recognition of his right3 without being arrogant or conceited, Almighty Allah shall determine for him the reward of one hundred thousand martyrs, forgive his past and coming sins, include him with the secured group (on the Day of Resurrection), and make easy for him the calling to account. He will be also received by the angels. As he returns home (after the ziyarah), these angels will visit him when he is ill. When he dies, these angels will follow him to his grave, imploring Almighty Allah to forgive him.
The Imam (‘a) also said: Whoever visits Husayn (‘a) with full recognition of his right, Almighty Allah will establish for him the reward of one thousand times an accepted Hajj Pilgrimage and one thousand times an approved ‘Umrah Pilgrimage, and will forgive all his sins, the past and the coming.4
Imam al-Sadiq (‘a) is also reported to have said: Almighty Allah had offered the loyalty of our leadership to the people of the countries, but none accepted it except the people of Kufah. To the side of this city, there is a tomb which no aggrieved one comes to visit and offers a four-unit prayer therein except that Almighty Allah makes him return with the pleasure of having his request granted.5
Referring to Imam ‘Ali (‘a), Imam al-Sadiq (‘a) is also reported to have said: O son of Marid, as for any one who visits the tomb of my grandfather with recognition of his right, Almighty Allah shall decide for him the reward of an acceptable Hajj and admissible ‘Umrah for each step he takes. O son of Marid, I swear by Allah that He shall never give to Hellfire a foot that was dusted in the course of visiting the Commander of the Faithful (‘a), be he walking or riding. O son of Marid, write down this saying with golden ink.6
General And Timed Visitations of Imam ‘Ali’s Tomb
Visits to Imam ‘Ali’s tomb are classified into general (that are made at any time) and timed (that are made at certain times).
General Visits
Shaykh al-Qummi, in Mafatih al-Jinan, has mentioned seven formulas of ziyarah of Imam ‘Ali (‘a) that may be said when his tomb is visited at any time. The first formula is reported from Shaykh al-Mufid, Shaykh al-Shahid, Sayyid Ibn Tawus, and other scholars. The second and most important is the one known as ziyarah of aminullah to which a previous reference has been made.
The earlier formula comprises some etiquettes to be carried out by the visitor from the moment he leaves his house up to arriving in Kufah. Afterwards, the visitor is advised to walk to the holy shrine of Imam ‘Ali (‘a) in the holy city of Najaf up to uttering the formula of bidding the Imam farewell (known as wada’). This formula also includes a form of ziyarah of Prophets Adam and Noah, the Holy Prophet Muhammad, and Imam al-Husayn, peace be upon them all.7
A greater number of general formulas of ziyarah has been mentioned by ‘Allamah al-Majlisi in Bihar al-Anwar.8
Timed Visitations
There are four formulas of ziyarah to be said while visiting the tomb of Imam ‘Ali (‘a) at special times.
First, the formula of ziyarah to be said while visiting Imam ‘Ali’s tomb on the Day of Ghadir is regarded as the most comprehensive, since it comprises the totality of concepts and merits related to Imam ‘Ali (‘a). On the Day of Ghadir, Imam ‘Ali (‘a), by divine command, was appointed the next leader, Imam, and vicegerent of the Holy Prophet (S). On this day, which falls on the eighteenth of Dhu’l-Hijjah, the Holy Prophet (S) ordered all pilgrims to gather in a crossroad near a spring called Khumm and declared the famous sermon that is known as Hadith al-Ghadir.9
In the words of Shaykh al-Qummi, this formula of ziyarah has been reported through many valid chains of authority from Imam ‘Ali ibn Muhammad al-Hadi al-Naqi (‘a) when he visited his grandfather, Imam ‘Ali (‘a), and said this formula on the Day of Ghadir when Mu’tasim, the ‘Abbasid ruler, summoned him to Baghdad. Shaykh al-Mufid has also reported this formula, yet without mentioning its transmitters, from Imam Hasan al-’Askari (‘a) on the authority of his fathers, peace be upon them.10
About the merits of visiting Imam ‘Ali (‘a) on the Day of Ghadir, Imam al-Ridha (‘a) is reported to have said to Ahmad ibn Abi-Nasr: Listen, son of Abu-Nasr! Wherever you are, try your best to present yourself at the tomb of the Commander of the Faithful (‘a) on the Day of Ghadir. Verily, Almighty Allah, on this day, forgives the sins of sixty years of each faithful believer and Muslim individual, male and female. On this day too, Almighty Allah releases from Hellfire two times as many people as He releases during the month of Ramadhan, the Night of Qadr Night, and the Night of ‘«d al-Fitr.11
‘Allamah al-Majlisi and Shaykh al-Qummi, in Bihar al-Anwar and Mafatih al-Jinan respectively, have mentioned other formulas of ziyarah to be addressed to Imam ‘Ali (‘a) on the Day of Ghadir. One of these formulas is the famous ziyarah of aminullah.
Second, there is a special formula to be said on visiting the tomb of Imam ‘Ali (‘a) on the anniversary of the Holy Prophet’s birthday. Shaykh al-Mufid, Shaykh al-Shahid in Al-Mazar and Sayyid Ibn Tawus in Iqbal al-A’mal have reported that Imam al-Sadiq (‘a) addressed a certain formula of ziyarah to Imam ‘Ali (‘a) on the anniversary of the Holy Prophet’s birthday and then dictated it to Muhammad ibn Muslim al-Thaqafi, his trustworthy companion.
This formula, which contains words ascribing virtue, knowledgeability, and struggle for the sake of Almighty Allah to Imam ‘Ali (‘a), as well as statements declaring loyalty to him, renunciation of his enemies, and recognition of his divinely commissioned leadership, has been recorded by ‘Allamah al-Majlisi, in Bihar al-Anwar, and Shaykh al-Qummi, in Mafatih al-Jinan.12
Third, there is a special formula that is reported to be addressed to Imam ‘Ali (‘a) when he is visited on the night and the day of the appointment of the Prophet to the Divine Mission (al-mab’ath), which is widely and unanimously celebrated on the twenty-seventh of Rajab by the individuals of the virtuous community.13
This formula has been reported by Shaykh al-Mufid, al-Shahid, and Sayyid Ibn Tawus from whom ‘Allamah al-Majlisi reported it. However, he then commented that he had not been acquainted with its chain of authority nor had he been informed about the dedication of a special formula to this anniversary, although, he added, the matter is one of the facts unanimously believed by the Shi’ah.14 Shaykh al-Qummi has mentioned three different forms of this formula.
Fourth, a special formula has been reported to be addressed to Imam ‘Ali (‘a) on the day of his martyrdom, the twenty-first of Ramadhan.
Shaykh al-Kulayni, in al-Kafi, and Shaykh al-Saduq, in al-Amali, have reported that on the day when Imam ‘Ali (‘a) departed life as a martyr, the place was convulsed with weeping and people were stunned just like the day of the departure of the Holy Prophet (S). Weeping and hurrying, a man came repeating the ritual statements of misfortune (i.e. We are Allah’s and to Him shall we return) and saying, “This day has the vicegerency of the Holy Prophet (S) been interrupted.” When he arrived at the door of Imam ‘Ali’s house, he said: May Allah have mercy upon you, O Abu’l-Hasan (‘a). You were the first of all in accepting Islam and the most sincere of all in faith…
All the attendants kept silent until this man finished his words. He then wept, causing all the companions of the Holy Prophet (S) to weep. They then searched for the man, but in vain. It is believed that this man was al-Khidhr (‘a).15
Visiting the Holy Imams (‘a)
In addition to their emphasis on visiting the Holy Prophet, Imam ‘Ali, and Imam al-Husayn (peace be upon them all), the Ahl al-Bayt (‘a) have laid similar emphasis on visiting the tombs of the Holy Imams (‘a) in general. This emphasis has been reported by many traditions (some of which have been previously cited under the topic of “Visiting the Holy Imams’ (‘a) Tombs”) which validate each other, some of which a reference will be made hereinafter.
Zayd has reported that he asked Imam al-Sadiq (‘a) about the reward of one who visits the tomb of the Holy Prophet (S). The Imam (‘a) answered: It shall be as if he has visited Almighty Allah at His Throne.16
Zayd further asked, “What is the reward of one who visits any one of you?”
The Imam (‘a) answered: He (who visits one of us) will be rewarded the same reward of one who has visited the Messenger of Allah.17
‘Isa ibn Rashid has reported that he asked Imam al-Sadiq (‘a), “May Allah accept me as ransom for you! What is the reward of one who visits the tomb of Husayn (‘a) and offers a two-unit prayer therein?”
The Imam (‘a) answered: He will be given the reward of one Hajj Pilgrimage and one ‘Umrah Pilgrimage.
“Is the same reward given to one who visits the tomb of any of the Imams, to whom obedience is obligatory?” asked the reporter. The Imam answered: The same reward will be given to anyone who visits the tomb of any of the Imams, obedience to whom is obligatory.18
‘Abd al-Rahman ibn Muslim has reported that he visited Imam al-Kazim (‘a) and asked, “Which is better: to visit the tomb of Imam ‘Ali (‘a), Imam al-Husayn (‘a), or one of the other Holy Imams (‘a)?”
The Imam (‘a) answered: O ‘Abd al-Rahman ibn Muslim, he who visits the first of us has in fact visited the last of us and he who visits the last of us has in fact visited the first of us. He who shows loyalty to the first of us has in fact shown loyalty to the last of us and he who shows loyalty to the last of us has in fact shown loyalty to the first of us. He who grants the needs of one of our loyalists, it is as if he has granted it for all of us. O ‘Abd al-Rahman, bear love for us, bear love for others on the basis of your love for us, and bear love for others for the sake of your love for us. Show loyalty to us, show loyalty to those who are loyalists to us, and detest those who detest us. Most surely, he who objects to us is the same as those who object to our grandfather, the Messenger of Allah, and he who objects to the Messenger of Allah (S) has in fact objected to Almighty Allah. O ‘Abd al-Rahman, most surely, he who detests us has in fact detested Muhammad (S), and he who detests Muhammad (S) has in fact detested the All-exalted and All-majestic Lord, and whoever detests the All-exalted and All-majestic Lord, it will be then binding on Allah to expose him to Hellfire and for him there shall be no helper.19
Moreover, many traditions have conveyed the merits of visiting the tombs of each one of the Holy Imams (‘a). In the previous discussion of visiting the tomb of the Holy Prophet (S), we cited some traditions appertaining to the merits of visiting the tombs of the Holy Imams (‘a) who are buried at al-Baqi’ Cemetery. Let us now refer to more traditions in this respect.
Muhammad ibn Ahmad ibn Dawud reported Ibn Sinan to have asked Imam al-Ridha (‘a) about the reward of one who visits the tomb of his father (Imam al-Kazim (‘a)).
The Imam (‘a) answered: Paradise is the reward. Therefore, you should visit him.20
According to another tradition, Zakariyya ibn Adam al-Qummi is reported to have quoted Imam al-Ridha (‘a) as saying: Almighty Allah has delivered Baghdad from destruction because it contains the tombs of the descendants of Husayn (‘a).21
According to a number of traditions, the visitation to Imam al-Kazim’s tomb is similar in reward to visiting Imam al-Husayn’s.
According to another tradition, visiting the tomb of Imam al-Kazim (‘a) is similar to visiting the tombs of the Holy Prophet (S) and Imam ‘Ali (‘a), although the latter enjoy special merits.22
Confirming the validity of each other, many other traditions, some of which have been validly transmitted, hold great merits for visiting the tomb of Imam ‘Ali ibn Musa al-Ridha (‘a).
For instance, Ja’far ibn Muhammad ibn ‘Imarah has reported on the authority of his father that Imam al-Sadiq (‘a), on the authority of his fathers, quoted the Holy Prophet (S) as saying: A piece of my flesh will be buried in Khurasan. No faithful believer visits him but that Almighty Allah shall be bound to award him Paradise and prohibit Hellfire from consuming his body.23
According to another tradition, Imam al-Ridha (‘a) has said: By Allah I swear, all of us will be killed as martyrs.
“Who will kill you, O son of Allah’s Messenger?” the Imam (‘a) was asked.
He answered: The wickedest of all the creatures of Allah in my time will kill me with poison and will bury me in a lost place and a strange land. Verily, whoever visits me in that far away land, Allah, the Almighty and Majestic, will record for him the reward of one hundred thousand martyrs, one hundred thousand veracious ones, one hundred thousand performers of Hajj and ‘Umrah, and one hundred thousand strivers (i.e. warriors for Allah’s sake), and he will be resurrected with us and made our companion in the highest ranks of Paradise.24
Imam ‘Ali, the Commander of the Faithful (‘a), is reported to have quoted the Holy Prophet (S) as saying: A piece of my flesh will be buried in Khurasan. No agonized person visits him but that Allah shall certainly relieve him, and no sinful but that Allah shall certainly forgive him.25
As for the merits of visiting the tombs of the other Holy Imams (‘a), Imam Hasan ibn ‘Ali al-’Askari (‘a) is reported, within the formula of ziyarah reported from to him, to have said: My tomb shall be in Samarra'. It is safety for the people of the two banks (of the river).26
Imam ‘Ali al-Hadi (‘a) is reported to have taught one of his companions a supplicatory prayer, one of whose introductory paragraphs reads as follows: I have besought Allah, the Glorious and Majestic, not to disappoint anyone who repeats this supplication at my shrine.27
Muhammad al-Himyari is reported to have received a document from Imam al-Mahdi (‘a) comprising the method of visiting him and offering salutation to him.
Apart from these unfamiliar reports, there have not been reported any other traditions holding the merits of visiting the tombs of the other Holy Imams (‘a) except the general traditions to which we have referred in the previous discussions.
At any rate, the quotations of special formulas of ziyarah that are dedicated to these Holy Imams (‘a) have been founded on the fact that visits to their tombs are too clear to require special texts, since they can be maintained by the large number of traditions that confirm, generally or specifically, recommendation of such visits. This may be the reason for the existence of special formulas of these Imams (‘a) in reference books of ziyarah—such as Ibn Qawlawayh’s Kamil al-Ziyarat, Shaykh al-Saduq’s al-Mazar, and Shaykh al-Mufid’s al-Mazar—whose compilers lived close to the ages of the Holy Imams (‘a).
In plain words, the existence of numerous and detailed formulas as well as other brief formulas that are reported from the Holy Imams (‘a) themselves clearly prove that this trend was established by the Holy Imams (‘a) in their plans of building a virtuous community. They then taught their followers this trend and their followers, in turn, have taken it up since then.28
Epilogue
Before closing this discussion, it seems suitable to mention, yet briefly, two significant points, the details of which will be mentioned in another volume about the doctrinal aspect in the Ahl al-Bayt’s role in building a virtuous community.
A) When visiting the tombs of the Holy Infallibles (‘a), a visitor is bindingly required to avoid doing any act that may be understood as ascribing partners to Almighty Allah or worshipping the one buried in the visited tomb.
Owing to the seriousness of this issue, the Holy Imams (‘a) have emphatically warned against such practices. In this respect, Zurarah has reported that he asked Imam al-Baqir (‘a) whether it was or was not permissible to offer a prayer among tombs.
The Imam (‘a) therefore instructed: You may offer a prayer in the empty areas between tombs but, you must never take any tomb as kiblah, since the Messenger of Allah (S), warned against doing thus, “Do not take my tomb as kiblah or as place of prostration, because Almighty Allah has cursed those who had taken the tombs of their prophets as places of prostration.”29
According to another validly reported tradition, it has been instructively warned against circumambulating tombs. Al-Halabi has reported Imam al-Sadiq (‘a) as saying: Do not drink (water) while you are standing up, do not circumambulate a tomb, and do not urinate in stagnant water. If one violates these instructions and, as a result, something bad happens to him, he should then blame none but himself.30
Beyond doubt, this warning against taking the tombs as kiblah or prayer-places and against circumambulating them, means that it is forbidden to make these tombs in themselves kiblah by turning ones face towards them in prayer or prostrating before them, but there is no objection when such tombs lie in the direction of the kiblah. There is also no objection in establishing a mosque or a building around tombs. As understood from the topic of the tradition and the ruling mentioned therein, this warning is intended to avoid worshipping those buried in the tombs and deem worship of Almighty Allah far above all considerations.
Confirming this fact, all formulas of ziyarah are focused on believing in Almighty Allah as the One and Only God. They begin with statements of deeming Him greater than all things, praising Him, and thanking Him for granting the opportunity to visit the tomb of such holy persons, which is in fact a divine bliss. They strengthen the relationship between people and their religious leaders, the Holy Prophet and Imams (peace be upon them all) because they were the best individuals to establish the prayers, give alms, enjoin the right, forbid the wrong, strive for the sake of Almighty Allah just as striving should be, and convey the messages of their Lord. In addition, these formulas include many other concepts of true monotheism.
B) The tombs of the Holy Prophet and the Imams, peace be upon them all, are visited because they carry the bodies of these great figures who “are alive and provided sustenance from their Lord,” in the words of the Holy Qur'an. As a result, they hear the words of their visitors and respond to their greetings and salutations. A visitor is therefore required to derive from them all that he can attain when he visits them in their lifetimes, to express loyalty to them, love for them, and feelings of contact with them, to show them respect, to obey them, and to try his best to pattern his life after their examples.
A visit to their tombs must never be only a soulless, physical exercise that expresses nothing but sanctification of dead, yet great, individuals and must never be blind imitation of pagan practices that are far removed from belief in Almighty Allah and the true eternal life of these holy persons. Such visits express belief in the eternal existence of these holy persons who embody a divine content and a special relationship with Almighty Allah. Once again, visits must be in response to the divine command of showing loyalty to them, following their examples, supporting them, and showing them reverence.
According to a validly reported tradition, Imam al-Sadiq (‘a) has said: When a prophet or a successor of a prophet dies, his soul, bones, and flesh are raised to the heavens in less than three days. However, their graves are visited because they are conveyed the greetings of those who greet them from a distance and they can hear those who visit them at the place of their graves.31
Visiting Saints and the Imams’ (‘a) Descendants
Derived from the traditions that call attention to visiting the tombs of the Holy Prophet (S) and Imams (‘a) and deal with the logic for and the outcomes of such visits, a general trend of visiting, building, and frequenting these tombs has been created among the milieus of the virtuous community. Moreover, the founding of many cities has been the result of a shrine or a tomb of an Imam or a descendant of an Imam therein, such as the cities of Najaf, Karbala, Qasim, Hamzah, ‘Ali al-Sharqi, ‘Ali al-Gharbi, and many other cities in both Iraq and Iran. Thousands of well-constructed shrines of the Holy Imams’ (‘a) descendants or those related to them, as well as many scholars and saints, can be seen in Iraq. In Iran, as well as other Muslim countries, thousands of shrines are established.
The most famous shrines after the shrines of the Holy Imams (‘a) are the following:
• Al-’Abbas ibn ‘Ali (‘a) at Karbala
• Muslim ibn ‘Aqil at Kufa
• Al-Qasim the son of Imam Musa al-Kazim (‘a) in Iraq
• Lady Fatimah al-Ma’sumah the daughter of Imam Musa al-Kazim (‘a) in the holy city of Qum32
• Sayyid Ahmad the son of Imam al-Kazim (‘a) at Shiraz
• Sayyid ‘Abd al-’Azim al-Hasani at Ray, southern Tehran33
• Lady Zaynab bint ‘Ali (‘a) in Syria
According to one tradition her shrine is in Damascus, but according to another tradition her tomb is in Cairo, along with a shrine of Imam al-Husayn’s head.34
These tombs are frequently visited by the individuals of the virtuous community who live in their vicinities. Usually and on certain nights and days, they gather at these tombs, which are visited by people coming from a distance and from other countries.
The practice of visiting the tombs and reciting the formulas of ziyarah therein, by the followers of the Ahl al-Bayt (‘a), is a weekly—if not a daily exercise for those who live nearby.
1. - Visiting Imam Husayn’s tomb has preceded visiting Imam ‘Ali’s, although visiting the tombs of all the Holy Imams (‘a) is in itself equal in merit with the virtue of the visited Imam (‘a). However, more emphasis has been laid in traditions on visiting Imam Husayn’s tomb than any other. This may be because of the nature of Imam Husayn’s tragedy as well as the political and spiritual circumstances that have encompassed visiting his tomb. On account of such highly emphasized instruction, the individuals of the virtuous community have paid more interest to visiting Imam Husayn’s tomb. Another reason may be the relatively many formulas of ziyarah that have been reported by the Holy Imams (‘a) to be addressed to Imam Husayn (‘a).
2. - ‘Allamah al-Majlisi, Bihar al-Anwar 97:257, H. 3.
3. - To recognize the right of Imam ‘Ali (‘a) is to acknowledge his divinely commissioned leadership, to carry out the obligation of obedience to him and to accept him as the true successor of the Holy Prophet (S). [Translator]
4. - ‘Allamah al-Majlisi, Bihar al-Anwar 97:257, H. 1.
5. - ‘Allamah al-Majlisi, Bihar al-Anwar 97:259, H. 7.
6. - ‘Allamah al-Majlisi, Bihar al-Anwar 97:260, H. 10.
7. - Shaykh ‘Abbas al-Qummi, Mafatih al-Jinan, pp. 339-361.
8. - ‘Allamah al-Majlisi, Bihar al-Anwar 97:263-354.
9. - Hadith al-Ghadir reads,
The Holy Prophet (S) said:
ÃóáÇó ãóäú ßõäúÊõ ãóæúáÇóåõ ÝóÚóáöíøñ ãóæúáÇóåõ¡ Çááøóåõãøó æóÇáö ãóäú æóÇáÇóåõ æóÚóÇÏö ãóäú ÚóÇÏóÇåõ¡ æóÇäúõÑú ãóäú äóóÑóåõ æóÇÎúÐõáú ãóäú ÎóÐóáóåõ æóÃóÏöÑö ÇáúÍóÞøó ãóÚóåõ ÍóíúËõãóÇ ÏóÇÑó.Behold! ‘Ali is (now) the master of every one who regards me as his master. O Allah, (please) support whoever supports ‘Ali; and be the enemy of whoever incurs the hostility of ‘Ali; and aid whoever aids ‘Ali; and forsake whoever forsakes ‘Ali; and make truth and rightness follow ‘Ali wherever he goes.
10. - ‘Allamah al-Majlisi, Bihar al-Anwar 97:359, H. 6.
11. - ‘Allamah al-Majlisi, Bihar al-Anwar 97:358, H. 2.
12. - ‘Allamah al-Majlisi, Bihar al-Anwar 97:358; Shaykh ‘Abbas al-Qummi, Mafatih al-Jinan, p. 374.
13. - It is historically known that the beginning of the Holy Prophet’s Divine Mission is inseparably attached to the revelation of the Holy Qur'an, which undoubtedly was in the month of Ramadhan and, more specifically, on the Night of Qadr, as is maintained by the following two verses of the Holy Qur'an:
ÔóåúÑõ ÑóãóÖóÇäó ÇáøóÐöí ÃõäúÒöáó Ýöíåö ÇáúÞõÑúÂäõ (185)The month of Ramadhan is that in which the Qur'an was revealed. (2:185)ÅöäøóÇ ÃóäúÒóáúäóÇåõ Ýöí áóíúáóÉö ÇáúÞóÏúÑö (1) Surely, We revealed it on the grand night. (97:1)Therefore, a question is always asked: On which date did the Holy Prophet’s Divine Mission start? However, to answer we say that the public revelation of the first part of the Holy Qur'an was on the twenty-seventh of Rajab, while its revelation as a whole to the Holy Prophet was in the month of Ramadhan and on the Night of Qadr. It is well-known that there were two kinds of revelations of the Holy Qur'an:
The first kind was the gradual, progressive (i.e. partial) revelation, which lasted for a period of twenty-three years beginning with the Holy Prophet’s Divine Appointment up to His departure from the material world.
The other kind was the entire revelation that took place in the month of Ramadhan and on the Night of Qadr, which is called the stage of perfection. Referring to this division in the revelation of the Holy Qur'an, Almighty Allah has said:
ßöÊóÇÈñ ÃõÍúßöãóÊú ÂíóÇÊõåõ Ëõãøó ÝõøöáóÊú ãöäú áóÏõäú Íóßöíãò ÎóÈöíÑò (1) This is a Scripture the revelations whereof are perfected and then expounded. It comes from One Wise, Informed. (11:1)However, Almighty Allah knows best.
14. - ‘Allamah al-Majlisi, Bihar al-Anwar 97:383.
Shaykh al-Qummi has put forth a question as to why these two formulas of ziyarah that are dedicated to the anniversaries of the Holy Prophet’s birthday and his Divine Mission are exclusively addressed to Imam ‘Ali (‘a) rather than the Holy Prophet (S) himself. He then answers that because Imam ‘Ali (‘a) is of the same self as the Holy Prophet (S), to visit him should be the same as visiting the Holy Prophet (S). Furthermore, this dedication to Imam ‘Ali (‘a) has been made to stress the precedence of Imam ‘Ali (‘a) over all the other companions of the Holy Prophet (S). Nevertheless, he has been exposed to impartiality in this regard. Shaykh al-Qummi then cites two traditions confirming this fact. See Mafatih al-Jinan, pp. 378-379.
15. - ‘Allamah al-Majlisi, Bihar al-Anwar 97:355-379.
Shaykh al-Qummi has noted that the words of this formula of ziyarah are greatly similar to the words of the one dedicated to the anniversary of the Divine Mission.
16. - ‘Allamah al-Majlisi, Bihar al-Anwar 97:145, H. 31.
17. - ‘Allamah al-Majlisi, Bihar al-Anwar 97:117, H. 5.
18. - ‘Allamah al-Majlisi, Bihar al-Anwar 100:119, H. 18.
19. - ‘Allamah al-Majlisi, Bihar al-Anwar 100:121, H. 26.
20. - ‘Allamah al-Majlisi, Bihar al-Anwar 102:2, H. 5.
21. - ‘Allamah al-Majlisi, Bihar al-Anwar 102:2, H. 6.
22. - ‘Allamah al-Majlisi, Bihar al-Anwar 102:4, H. 19.
23. - ‘Allamah al-Majlisi, Bihar al-Anwar 102:31, H. 1.
24. - ‘Allamah al-Majlisi, Bihar al-Anwar 102:32, H. 2.
25. - ‘Allamah al-Majlisi, Bihar al-Anwar 102:33, H. 10.
26. - Al-Hurr al-’Amili, Wasa’il al-Shi’ah 10:448, H. 2.
27. - ‘Allamah al-Majlisi, Bihar al-Anwar 50:127, H. 5.
28. - Such formulas of ziyarah can be found in Mafatih al-Jinan and volumes 100-102 of Bihar al-Anwar.
29. - ‘Allamah al-Majlisi, Bihar al-Anwar 100:128, H. 7, as quoted from Shaykh al-Saduq’s ‘Ilal al-Shara'i’.
30. - ‘Allamah al-Majlisi, Bihar al-Anwar 100:126, H. 3.
Having cited this tradition, the author of the book assumed that circumambulating a tomb might have meant excreting on a tomb, because the Arabic word ‘taf’ may be interpreted as circumambulation or excretion. He then cites points of evidence inferred from the Arabic language and from other traditions to prove his claim. Actually, this assumption is closer to reality than the earlier because it suits the other parts of the tradition all of which concentrate on anticipation of a physical contaminant. However, Almighty Allah knows best.
31. - ‘Allamah al-Majlisi, Bihar al-Anwar 100:130, H. 13, as quoted from Ibn Qawlawayh’s Kamil al-Ziyarat.
Apart from the meaning of raising to the heavens mentioned in this tradition and elaborately discussed by ‘Allamah al-Majlisi, the most important point in this tradition is the last paragraph on which the Holy Imams (‘a) wanted to shed light.
32. - About this great lady, some traditions hold that Imam al-Ridha (‘a) has recommended visiting her tomb in Qum, saying:
ãóäú ÒóÇÑóåóÇ Ýóáóåõ ÇáúÌóäøóÉõ.Paradise is the reward of one who visits her.This tradition has been reported in the books of Kamil al-Ziyarat by Ibn Qawlawayh and Thawab al-A’mal and ‘Uyun Akhbar al-Ridha by Shaykh al-Saduq. See ‘Allamah al-Majlisi, Bihar al-Anwar 102:265, H. 1.
33. - Some traditions, yet incompletely transmitted, hold that Imam Hasan al-’Askari (‘a) has likened a visit to the tomb of ‘Abd al-’Azim al-Hasani to a visit of Imam Husayn’s tomb. See ‘Allamah al-Majlisi, Bihar al-Anwar 102:268.
34. - Historians disagree about the place of Lady Zaynab’s tomb. Some say that she was buried in the outskirts of Damascus, others in Cairo, Egypt, and others in other places. However, the first two burial places are familiarly known by the followers and devotees of the Ahl al-Bayt (‘a) as well as by Muslims in general. About the burial place of Imam Husayn’s head there is also disagreement. Some believe that the head was buried in Damascus while others believe it to have been carried to Cairo and buried there. However, the followers of the Ahl al-Bayt (‘a) generally believe that the head was buried in Karbala with the Imam’s body by the captives when they returned from Kufah.
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