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Al-Kufah and Its Mosques
By: Ayatullah Shaheed Sayyid Muhammad Baqir al-Hakim
The Ahl al-Bayt (‘a) viewed the city of Kufah as distinctive because of various significances.
As for its historical significance, this city is connected with previous divine missions and prophets.
As for its political significance, this city has always been loyal to the Ahl al-Bayt (‘a).
As for its cultural significance, this city has played a significant role in promulgating the culture of the Ahl al-Bayt (‘a).
As for its future significance, this city is predicted to contribute greatly to the advent of the Awaited Imam al-Mahdi, may Allah hasten his reappearance.
In many traditions that are unanimously acceptable, the significance of Kufah has been confirmed, apart from some details that cannot be proved by scholarly methods.
The results of these truths, which are reported from the Holy Imams of the Ahl al-Bayt (‘a), have been certified through some scientific (archeological) surveys and some ancient texts found in divine books, such as the Torah and the Psalms of David (‘a).1
In this respect, Abu-Bakr al-Hadhrami has reported that he asked Imam al-Baqir (‘a) to name the best region after the holy precincts of Almighty Allah and the Holy Prophet (S).
The Imam (‘a) thus answered: It is Kufah! It is the perfect and pure city. In this city, there are the graves of the prophets—both messengers and non-messengers—and the veracious successors (of prophets). There is also the Mosque of Suhayl, in which all the Prophets that Almighty Allah had sent offered prayers. From this city will the Justice of Allah appear; and in this city will be His Rising Imam and the leaders who will succeed him. It is also the abode of the prophets, the successors, and the righteous.2
Sulaym—the manumitted slave of Tirbal—and other reporters have reported Imam al-Sadiq (‘a) as saying: To give as alms a single dirham at Kufah is recorded as giving one hundred dirhams as alms in other cities. Likewise, to offer a two-unit prayer thereat is regarded as offering one hundred-unit prayer.3
‘Asim ibn ‘Abd al-Wahid al-Madini has reported that he heard Imam al-Sadiq (‘a) saying: Makkah is the sanctuary of Almighty Allah, Madinah the sanctuary of Muhammad (S), and Kufah the sanctuary of ‘Ali ibn Abi-Talib. ‘Ali has deemed sacred the city of Kufah in the same way Abraham (S) had deemed Makkah sacred and Muhammad (S) had deemed Madinah sacred.4
Ishaq ibn Yazdad has reported that a man came to Imam al-Sadiq (‘a) and said that he had transferred all his property into gold and silver and sold all his country estates, intending to migrate to another country. “Should I move to Makkah?” the man asked.
“No,” said the Imam (‘a), “because the people of Makkah blaspheme Almighty Allah publicly.”
“Should I move to the sanctuary of Allah’s Messenger (i.e. Madinah)?’ asked the man.
“No,” said the Imam (‘a), “because the people of Madinah are more wicked than the people of Makkah.”
“Where should I move?” asked the man.
The Imam (‘a) suggested: You should choose Kufah, Iraq because blessing is only twelve miles away from this city to the side of which there is a tomb. Whoever agonized or distressed comes to it shall be certainly relieved by Almighty Allah.5
Abu-Usamah has reported that he heard Imam al-Sadiq (‘a) saying: Kufah is one of the gardens of Paradise where exist the tombs of Prophets Noah and Adam—peace be upon them—as well as three hundred and seventy prophets, six hundred successors (of prophets), and the tomb of the master of the prophets’ successors; namely, the Commander of the Faithful, peace be upon him.6
In addition, there are other holy places in Kufah due to which this city enjoys great importance, merit, and sacredness.
The Great Mosque of Kufah
At the top of the list of holy places is the Great Mosque of Kufah whose sacredness, as well as the merits of offering prayers and acts of worship therein, have been mentioned in many traditions reported from the Ahl al-Bayt (‘a) some of which are the following: Shaykh al-Kulayni in al-Kafi, Shaykh al-Saduq in al-Majalis and al-Amali, al-Barqi in al-Mahasin, Ibn Qawlawayh in Kamil al-Ziyarat, and Shaykh al-Tusi in Tahdhib al-Ahkam, report Harun ibn Kharajah as saying that Imam al-Sadiq (‘a) once asked him, “O Harun ibn Kharijah, what is the distance between your house and the Kufah Mosque? Is it about a mile?”
“No,” answered Harun, “probably less than that.”
The Imam (‘a) further asked, “Do you perform all your prayers therein?”
“No,” answered Harun, “I do not.”
The Imam (‘a) commented: Had I been present in the precinct of that mosque, I would have never missed any prayer that I could perform there. Do you know the merits of that place? All Prophets and virtuous saints offered prayers at the Kufah Mosque, including the Holy Prophet Muhammad (S). When he was taken to the heavens, Archangel Gabriel (‘a) said to him, ‘O Muhammad (S), do you know where you are now? You are now opposite the Kufah Mosque.’ The Holy Prophet (S) thus asked permission from his Lord to visit the mosque and offer a two-unit prayer. He was thus permitted. Verily, to the right side of this mosque is a garden of Paradise, in the middle of it a garden of Paradise, and behind it also a garden of Paradise.
To offer an obligatory prayer therein is equal in reward to offering one thousand prayers (at other places), to offer a supererogatory prayer therein is equal in reward to offering five hundred prayers, and to sit there without reciting or saying any devotional statement is considered to be an act of worship. If people were to realize the merits of visiting this place, they would certainly come to it, even crawling.7
Shaykh al-Tusi in Tahdhib al-Ahkam, and Shaykh al-Saduq in man-la-yahdhuruhu’l-faqih, have reported on the authority of ‘Ali ibn Mahziyar that Imam al-Sadiq (‘a) said: The border of the Kufah Mosque, as sketched by (Prophet) Adam, extends to the end of the Sarajin quarter. As for me, I dislike entering there riding.
“Who changed the borders of the mosque, then?” asked the reporter. The Imam (‘a) answered: First of all, it was changed by Prophet Noah’s flood. It was then changed by Khosrow, the Persian king, and al-Nu’man, the Arab king. Finally, it was changed by Ziyad ibn Abi-Sufyan.8
Najm ibn Hatim has reported Imam al-Baqir (‘a) as saying: If people were to realize the favors they might gain when they visit Kufah Mosque, they would certainly travel to it from remote countries. One obligatory prayer in this mosque is equal in reward to one Hajj and to offer a supererogatory prayer therein is equal in reward to one ‘Umrah.9
Shaykh al-Saduq, in man-la-yahdhuruhu’l-faqih, has reported Imam ‘Ali (‘a) as saying: Trips should not be taken except to three mosques—the Sacred Mosque of Makkah, the Holy Prophet’s Mosque, and the Kufah Mosque.10
Al-Asbagh ibn Nubatah has reported that Imam ‘Ali (‘a) addressed the following words to the people of Kufah: O people of Kufah, Almighty Allah has bestowed something upon you that He has not given to any other people. It is the merit of this prayer-place of yours, which was the house of Adam (‘a), the house of Noah(‘a), the house of Idris (Enoch)(‘a), the prayer-place of Abraham(S), the Friend of Allah, the prayer-place of al-Khidhr (‘a), my brother, and my prayer-place. Verily, this mosque of yours is one of four mosques chosen by Almighty Allah for the people.
On the Day of Resurrection, I see this mosque brought forward, clad in two white garments like the costume worn by Muhrims (i.e. those entering into the sacred state before performing the ritual Hajj Pilgrimage). It will then intercede for its people and for those who used to offer prayers therein, and its intercession will not be rejected. Soon will the Black Stone be installed in this mosque. In a coming age, this mosque will be the prayer-place of Mahdi, one of my descendants, and the prayer-place of all true faithful believers. At that time, there will be no faithful believer on this globe but that he will be in this place or will have his heart yearning for it. Should people come to know the blessing found in this mosque, they would come to it from the furthest regions of the world even crawling on snow.11
Moreover, some traditions have mentioned more merits and rewards for visiting this mosque than those mentioned for the Furthest Mosque of Jerusalem.
In this respect, Muhammad ibn Ya’qub has reported Imam al-Sadiq (‘a) as narrating the following: One day, a man came to Imam ‘Ali (‘a), who was in the Kufah Mosque, and greeted him, saying, “Peace and Allah’s mercy and blessings be upon you, O Commander of the Faithful.”
As the Imam (‘a) responded to his greeting, the man said, “I have intended to head for the Furthest Mosque (of Jerusalem) and I thus wanted to greet and bid you farewell before I leave.”
“What do you expect from this journey?” the Imam (‘a) asked.
“I expect to attain its reward and merit,” answered the man.
The Imam (‘a) advised: If so, you may sell your riding-animal, consume your provisions, and pray at this mosque, for performing an obligatory prayer at this mosque is equal (in reward) to performing one Hajj, and offering a supererogatory prayer to performing one ‘Umrah. The blessed area is only twelve miles away from the mosque where its right side is felicity while its left side is ill omen. In its center, there is a spring of oil, a spring of milk, a spring of fresh water for the believers, and a spring of pure water for them, too. From this place, the ark of Prophet Noah (‘a) set off, where there had been the idols Nasr, Yaghuth, and Ya’uq.12 At this place too, seventy prophets and seventy successors of prophets, one of whom is myself, offered prayers. No agonized person prays to Almighty Allah for any request without his prayer being granted by Allah and his agony relieved.13
It is maintained by many traditions that at the Kufah Mosque there are stations ascribed to some prophets and Imams of the Ahl al-Bayt (‘a). For instance, the station of Imam ‘Ali, the Commander of the Faithful (‘a), is situated at the seventh column of the mosque, the station of Imam Hasan (‘a) at the fifth, the station of Prophet Abraham (S) at the third, and the station of Archangel Gabriel (‘a) at the fifth, directly behind the Kindah Gate.14
Books on supplications and formulas of ziyarah have mentioned special devotional rites, prayers, supplications, and whispered prayers to be practiced at the Kufah Mosque, such as the two-unit prayer of granting requests. In each unit Surah al-Fatihah (No. 1), Surah al-Falaq (No. 113), Surah al-Nas (No. 114), Surah al-Tawhid (No. 112), Surah al-Kafirun (No. 109), Surah al-Nasr (No. 110), and Surah al-Qadr (No. 97) are recited. Upon accomplishment, the famous Tasbih al-Zahra' litany15 is said and then one’s request is made through supplication. Once one does all that, his request will be granted by Almighty Allah and his prayers will be responded to, Allah willing.16
1. - Some of our brethren are doing some surveys in this regard, hoping that they would be successful to publish them in the near future.
2. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 3:524, H. 10.
3. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 3:526, H. 2.
4. - ‘Allamah al-Majlisi, Bihar al-Anwar 97:399, H. 43.
5. - ‘Allamah al-Majlisi, Bihar al-Anwar 97:404, H. 60.
This guideline of the Imam (‘a) might be given to express the manners of the people of that time exclusively. However, this tradition obviously entails one of the distinctive features of the city of Kufah.
6. - ‘Allamah al-Majlisi, Bihar al-Anwar 97:404, H. 61.
7. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 3:521, H. 3.
8. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 3:523, H. 8.
9. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 3:525, H. 14.
10. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 3:525, H. 16.
11. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 3:526, H. 18.
12. - These idols, also mentioned in the Holy Qur'an (71:23), were worshipped by the heathen people of Prophet Noah.
13. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 3:528, H. 1.
14. - Al-Hurr al-’Amili, Wasa'il al-Shi’ah 3:530. Section: Recommendation of Offering Prayers at the Seventh and Fifth Columns of al-Kufah Mosque.
15. - Tasbih al-Zahra' is a famous litany comprising one hundred words of praising Almighty Allah. The most famous and considerable form of it is to say allahu-akbar(u) (Allah is the Greatest) thirty-four times, alhamdu-lillah(i) (Praise be to Allah) thirty-three times, and subhanallah(i) (Glory be to Allah) thirty-three times. Further details about this litany can be found in books on devotional acts, especially Shaykh ‘Abbas al-Qummi’s famous one of Mafatih al-Jinan. [Translator]
16. - Al-Hurr al-’Amili, Wasa’il al-Shi’ah 3:532; Shaykh ‘Abbas al-Qummi, Mafatih al-Jinan, pp. 386-401 where details of the devotional rites at al-Kufah Mosque are mentioned.
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