Visiting Imam al-Husayn’s tomb

By: Ayatullah Shaheed Sayyid Muhammad Baqir al-Hakim
Visiting the holy shrine of Imam al-Husayn (‘a) at all times is very highly recommended, whether directly by presenting oneself at his holy shrine,1 or indirectly, by saluting him from afar. However, to visit Imam al-Husayn (‘a) in his holy shrine, or from the holy shrines of Imam ‘Ali (‘a) or the other Holy Imams (‘a), or any other shrine would bring about a bigger reward, as has been held by some traditions that identify certain places from which one may visit Imam al-Husayn (‘a).
Other traditions assert that the reward of visiting any of the Holy Imams (‘a) is the same as visiting the tomb of the Holy Prophet (S).
Other traditions read: Whoever visits any one of us will be as if he has visited Husayn (‘a).2
Accordingly, the same merits and rewards are gained when any of the tombs of the Holy Infallibles (‘a) is visited.
The most famous formula of ziyarah that can be recited upon visiting the eleven martyred Holy Imams (‘a) is the formula known as aminullah, which begins with this statement: Peace be upon you; O trustee of Allah on His lands, and proof of Allah for His servants.
This formula has been described by ‘Allamah al-Majlisi as the best formula in both text and chain of authority. It is highly advisable to repeat this formula of ziyarah perseveringly at all the holy shrines.
Through a valid chain of authority, Jabir ibn ‘Abdullah has reported that Imam Zayn al-’Abidin (‘a) made a pilgrimage to the tomb of Imam ‘Ali (‘a) and uttered this very formula of ziyarah therein.3
It is also noteworthy that visiting the tomb of Imam al-Husayn (‘a) has been given the greatest emphasis in the uninterruptedly reported traditions that have also mentioned a great reward ensuing from visiting his tomb. According to other traditions, visiting the tomb of Imam al-Husayn (‘a) may be more favorable than visiting the tombs of the succeeding Imams (‘a). Through numerous chains of authority, some traditions have identified certain times of visiting Imam al-Husayn’s tomb with certain formulas of ziyarah, while others have mentioned other general formulas that can be uttered when his tomb is visited at any time. Great rewards have been reported for visiting his tomb at these identified times or at all times.
The compilations of formulas of ziyarah have identified certain times for visiting his tomb. Hereinafter, a list of the best times at which Imam al-Husayn’s tomb can be visited is provided according to chronological sequence based on the Islamic calendar:
1. Ziyarah of ‘Ashura' on the tenth of Muharram with a special formula4
2. Ziyarah of Arba’in on the twentieth of Safar with a special formula
3. Ziyarah on the first of Rajab with a special formula that is identical to the formula dedicated to the fifteenth of Sha’ban
4. Ziyarah on the fifteenth of Rajab night and day with a special formula that is identical with the formula to be said on the first of Rajab
5. Ziyarah and invocation of blessings upon Imam al-Husayn (‘a) on his birthday, the third of Sha’ban with a special formula
6. Ziyarah on the fifteenth of Sha’ban night and day, which is the same formula as that of the first of Rajab
7. Ziyarah on the Qadr Nights (19th, 21st, and 23rd of Ramadhan) with a special formula
8. Ziyarah on the nights of ‘Id al-Fitr (the first of Shawwal) and ‘Id al-Adhha (the tenth of Dhu’l-Hijjah) with a special formula
9. Ziyarah on the days of ‘Id al-Fitr and ‘Id al-Adhha with a special formula
10. Ziyarah on the Day of ‘Arafat, the ninth of Dhu’l-Hijjah, with a special formula
Among all these times, the ziyarah for the night of the fifteenth of Sha’ban and the Day of ‘Arafat enjoy a special significance concerning the great reward that is gained by those who go on ziyarah pilgrimage to the tomb of Imam al-Husayn (‘a) at these two times. The individuals of the virtuous community specially wish to go for ziyarah at these two times. Some traditions hold that visiting Imam al-Husayn’s tomb at these two times may have more rewards than a recommended Hajj or ‘Umrah and that Almighty Allah looks with the eye of mercy and forgiveness at the visitors of Imam al-Husayn’s tomb before he takes a similar look at those halting on Mount ‘Arafat.
The two ziyarah of ‘Ashura' and Arba’in also acquire a special interest for the individuals of the virtuous community because they are connected with commemorating the anniversary of Imam al-Husayn’s martyrdom when large ceremonies and large well-organized processions are held. In addition to these timed ziyarah, there are other formulas addressed to Imam al-Husayn (‘a) at different times from near or afar. In Mafatih al-Jinan, Shaykh ‘Abbas al-Qummi has mentioned seven such general formulas of ziyarah the most famous of which is the one known as ziyarah al Warith.5
Besides these formulas, there are general etiquettes and manners observed by one who visits the holy shrine of Imam al-Husayn (‘a), the most important of which is that a visitor must be ritually pure, by performing the ritual ablution before entering the holy shrine, and physically clean, by putting on clean clothes and ridding oneself of all impure items. Within these etiquettes are praying to Almighty Allah, making every effort to become closer to Him, and repeating phrases glorifying, praising, and thanking Him. It is also required to observe all the etiquettes that need to be done in the presence of the Imam. Of course, these etiquettes must also be observed when visiting the Holy Prophet and the other Holy Imams, peace be upon them all.6
1. - According to some traditions, presenting oneself in the holy shrine of Imam Husayn (‘a) is obligatory upon those who have the ability to do so. Although we cannot name the scholars who have issued this verdict, it is probable that such obligation has been decided according to the political circumstances of a certain age which required the issuance of such a verdict, or it has been determined in order to confirm the obligation of love for, loyalty to, and connection with the Ahl al-Bayt (‘a). At any rate, such a verdict can, in the least, act as an indication of the extremely high recommendation and desirableness of this act, just like the high recommendation of participating in congregational prayers, although not obligatory, by the Holy Prophet (S) who threatened setting on fire the house of those who would abstain from participating in them.
2. - ‘Allamah al-Majlisi, Bihar al-Anwar 97:118, H. 10.
3. - Shaykh ‘Abbas al-Qummi, Mafatih al-Jinan, pp. 350.
Citing it with the general forms of ziyarah to the tomb of Imam ‘Ali (‘a), the author of the aforesaid book added the following words of Imam al-Baqir (‘a):.Indeed, any one of our adherents (Shi’ah) who pronounces these words at the tomb of Amir al-Mu'minin (‘a) or the tomb of one of the Holy Imams (‘a) shall certainly have his prayer lifted up on a ladder of light, carrying the seal of the Holy Prophet’s ring. It shall be kept so until it will be delivered to the Rising Imam of Muhammad’s Household, Imam al-Mahdi (‘a), who will receive the one who offered the prayer with good tidings, greetings, and honor.
4. - The formulas of ziyarah dedicated to certain times can be viewed in the book of Mafatih al-Jinan, pp. 438-469. The compiler of this book has arranged them in chronological order beginning with the ziyarah on the first of Rajab. As for ‘Allamah al-Majlisi, in Bihar al-Anwar Vol. 98, he has dedicated an extensive chapter to these formulas mentioning all narrations pertaining to visiting the tomb of Imam Husayn (‘a).
5. - Shaykh ‘Abbas al-Qummi, Mafatih al-Jinan, pp. 422-430.
6. - Shaykh ‘Abbas al-Qummi, Mafatih al-Jinan, pp. 411-422; ‘Allamah al-Majlisi, Bihar al-Anwar 97:134-138.