the life of imam hasan askari
Chapter2
Oppression And Tyranny Of Viziers
Most viziers of the Abbasid rulers were tyrannical and oppressive. They disdained people and were excessive in subjugating and harming them. One day during the reign of al-Muntasir, his vizier Ahmad bin al-Khasib went out riding on a horse. Some man approached him complaining, and he (the vizier) took his leg out if the stirrup and kicked the man in his chest and killed him. [44]
Muhammad bin Abdul Melik, the vizier of al-Wathiq, made an oven and put nails into it to torture people in it. [45]
In addition to that, the viziers embezzled the wealth of the state. Uthaman bin Imarah, who was the wali of Sajistan during the reign of Harun ar-Rashid, was put into prison for five thousand dirhams.
Those viziers just imitated their masters the Abbasid kings who extorted the wealth of Muslims and left them in terrible poverty. Historians say, ‘Al-Mansur took from people until he left nothing with them. What he had taken from them was about eight hundred million dirhams. ’[46]
Internal Revolts
It was natural for the Muslim peoples to struggle and rebel against the Abbasid governments that ruled unjustly and appropriated the wealth and the economical powers of those peoples. Many local revolts took place aiming at getting rid of enslavement, oppression, and persecution. Here we mention some of those revolts to prove our saying that the political life at that age was unstable, confused, and lacking security.
The Revolt Of Yahya
Great martyr Yahya bin Umar at-Talibi rebelled against the Abbasid rule calling for the achievement of social justice and the distribution of Muslims’ wealth among the poor and the needy. The deprived and all classes of people joined him because of his real and true aims of improving the general life of the nation. He occupied Kufa and set free all the wronged and oppressed people from its prisons. However, later on, the Abbasid government could overcome and kill him. His head was taken to Muhammad bin Abdullah bin Tahir one of the tyrants of that age who took the head to the tyrant caliph al-Musta’een. The head was hung in Samarra’ to be as a lesson for whoever might think to rebel. Opportunists went to Muhammad bin Abdullah bin Tahir congratulating him on that victory!!! Abu Hashim al-Ja’fari as well went to this emir but said to him, ‘O emir, you are being congratulated on the killing of a man that if the messenger of Allah (a. s. ) was alive, he would be consoled on. ’
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All present people became silent and no one answered him with anything. [47] He left angrily while reciting the following:
“O Family of Tahir, eat it harmfully,
for the flesh of the Prophet is not edible.
revenge that its seeker is Allah,
Definitely will be taken. ”
The killing of Yahya was one of the disasters that afflicted Muslims at that age and caused a great loss. Poets composed many poems elegizing this great revolutionary leader.
The Revolt Of The Negroes
From the revolts that dazed the Abbasids in that age was the revolt of the Negroes led by Ali bin Abdurrahim from bani Abdul Qays who claimed that he was Alawid. He claimed that his lineage belonged to the eternal martyr Zayd bin Ali bin al-Husayn, so that the public might join him and support his revolt.
Anyhow, Imam Abu Muhammad (a. s. ) denied the claims of Ali bin Muhammad the leader of this revolt and said, ‘The man (leader) of the Negroes is not from us the Ahlul Bayt (a. s). [48] The details of this revolt have mentioned in all books of history.
The Revolt Of Sham[49]
Al-Mutawakkil appointed a wolf from his agents and mercenaries who turned the life of people there into hell, but then the free rebelled against him and drove him away. When al-Mutawakkil knew about that, he sent an army of seven thousand horsemen and three thousand infantry, and authorized the general leader to violate Damascus for three days as Yazeed bin Mo’awiya had done to the town of the Prophet (a. s) Medina before. [50]
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The Domination Of The Turks On The Rule
From the prominent factors of the political and administrational corruption in the body of the Abbasid government at the age of Imam Abu Muhammad (a. s. ) was the domination of the Turks over the government and their playing with the destinies of the state. The Abbasid throne was under their will and desire. They appointed and deposed whomever they liked. All constitutional authorities were in their hands, and the king was but in name for he was deprived of all his administrational authorities and all things else except amusement and lusts.
Al-Mu’tamid was disabled by the Turks to a degree that he was prevented from spending any money whereas all the world was under his throne. The Turks had control over everything.
Some poet said about al-Musta’een the Abbasid caliph,
“A caliph in a cage,
between Waseef and Bugha.
He says whatever they say to him,
As a parrot does. ”[51]
When al-Mu’tazz assumed the caliphate, some of his companions sent for a diviner and asked him how
caliph would sit on the throne and how long he would live. A humorous man from among the attendants said, ‘I know that. ’ They asked him to tell them and he said, ‘The matter is in the hands of the Turks. They decide how long he rules and how long he lives. ’ The all burst into laughter. [52]
The Religious Life
The religious life at the time of Imam Abu Muhammad (a. s. ) was not sound or straight. It was confused and roiled by some deviants who raised spurious arguments about the pure Islamic beliefs. Some non-Muslim jugglers tried to misguide Muslims and corrupt their beliefs. Imam Abu Muhammad (a. s. ) resisted all those attempts and he refuted all those spuriosities and illusions, and he brought out the pure face of Islam.
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There was another phenomenon that appeared in the age of Imam Abu Muhammad (a. s. ). Some quack fabricated lies against Imam Abu Muhammad and his father (a. s. ) before him to corrupt the beliefs of the followers of the Ahlul Bayt (a. s) , but the imam cursed him and ordered his followers to curse and disavow him.
Refuting Al-Kindi
Isaaq al-Kindi was the philosopher of Iraq. His thoughts tempted him of some suspicion about the Holy Qur'an, and he spread among scholars that he had written a book called “The Contradiction of the Qur'an”. He busied himself with this matter. The news came to Imam Abu Muhammad (a. s. ) who met one of al-Kindi’s disciples and said to him, ‘Is there no wise man among you to prevent your teacher al-Kindi from that which he has busied himself with in the Qur'an? ’
The disciple said, ‘We are his disciples. How is it possible for us to object to him whether in this matter or else? ’
Imam Abu Muhammad said to him, ‘Do you tell him what I shall say to you? ’
He said, ‘Yes. ’
Imam Abu Muhammad (a. s. ) said to him, ‘Go to him, be courteous with him, and show him that you will help him in what he is in. when he feels comfortable with you, you say to him, ‘If someone recites the Qur'an, is it possible that he means other meanings than what you think you understand? ’ He shall say that it is possible because he is a man who understands when he listens. If he says that, you say to him, “How do you know? He might mean other than the meanings that you think, and so he fabricates other than its (the Qur'an) meanings…’
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The disciple went to his teacher al-Kindi and did as the imam told him. Al-Kindi said to his disciple, ‘I adjure you by Allah to tell where you have got this from! ’
The disciple said, ‘It was something that came to my mind and I mentioned it to you. ’
Al-Kindi said, ‘No, no one like you can get to this. Would you tell me where you have got this from? ’
He said, ‘Imam Abu Muhammad asked me to say that…’
Al-Kindi said, ‘Now you say the truth. Like this would not come out except from that house (the Ahlul Bayt) …’
After that, al-Kindi burnt his book. [53]
Refuting A Monk
Once, people suffered rainlessness. Al-Mu’tamid, the Abbasid caliph, ordered people to go out in the open air for three days in order to offer the prayer for rain. They did, but no rain fell down. Christians as well went out with whom there was a monk who whenever stretched his hand towards the sky it rained. He did that many times and some ignorant (Muslims) doubted their religion and some others apostatized. This was hard for al-Mu’tamid. He went to Imam Abu Muhammad (a. s. ) who was in prison then and said to him, ‘Attain to the nation of your grandfather before they will perish! ’
Imam Abu Muhammad (a. s. ) said to him, ‘Let people go out tomorrow and I shall remove their doubts inshallah. ’
Al-Mu’tamid set the imam free from prison, but the imam asked him to set free all his companions from prison too, and al-Mu’tamid responded to him. On the following day, people went out to offer the prayer for rain. The monk raised his hand towards the sky and it clouded and rained. Imam Abu Muhammad (a. s. ) asked his men to catch the monks hand and take what there was in it. There was a bone of a human being. The imam took the bone from the monk and asked him to pray for rain again. The monk raised his hands towards the sky, but clouds disappeared and the sun shone. People were astonished.
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Al-Mu’tamid asked Imam Abu Muhammad (a. s. ) what that was and the imam said, ‘This is a bone of one of the prophets that this monk has got in a way or another from some grave. Whenever a prophet’s bone is exposed under the sky, it will rain…’
Al-Mu’tamid checked that and it was as the imam said. Then suspicions and doubts were refuted. [54]
Liars And Fabricators
Liars and fabricators were not few at that time, and this was another plague of that age. It was a result of weak faith. From the most famous fabricators was Urwah bin Yahya ad-Dihqan al-Baghdadi who fabricated lies against Imam Abul Hasan Ali bin Muhammad al-Hadi (a. s. ) and Imam Abu Muhammad al-Hasan bin Ali (a. s. ) after him. He embezzled the monies that came to Imam Abu Muhammad (a. s. ) from his followers. The imam cursed him and ordered his followers to curse and disavow him lest he would destroy their beliefs. [55]
Amusement And Diversion
Amusement, singing, dancing, and all kinds of diversion were widespread in the age of Imam Abu Muhammad (a. s. ). Baghdad and Samarra’ were full of debauchery and vices. It was the Abbasid kings who led the society to this corruption. They submitted to their lusts and desires, and their red nights were full of all kinds of vices and sins.
Al-Mahdi, the Abbasid king, was the first who opened the door of music, singing, dancing, and drinking for the other Abbasid kings. He was fond of a songstress called Jawhar. [56]
As for Harun ar-Rashid, he was famous for his indulging in amusement and singing. His nights were full of all kinds of music, singing, dancing, and drinking. He was fond of a bondmaid called Thatul Khal. Once, he swore for her that he would carry out everything she asked him for. She asked him to appoint some man in charge of war and kharaj in Persia for seven years. He did that and wrote a covenant and made a condition for the heir apparent to carry out that after him if it could not be done in his life. [57]
Al-Ma’mun, who was said to be moderate in conduct, spent many of his nights in singing and playing. He was fond of a bondmaid called Urayb, and he often composed poetry on her.
Al-Mutawakkil, who was contemporary with Imam Abu Muhammad (a. s. ) , was boyish following after his lusts and desires. He was the most dissolute king among the Abbasids. We shall talk about this and other things when we shall talk about his life in a coming chapter.
Footnote
[1] Tareekh at-Tamaddun al-Islami (the history of the Islamic civilization) , vol. 5 p. 79.
[2] Al-Wuzara’ wel Kuttab (viziers and clerks) , p. 288.
[3] The life of Imam Musa bin Ja’far.
[4] Al-Wuzara’ wel Kuttab, p. 142.
[5] Ibid. , p. 268.
[6] Al-Kamil fit-Tareekh, vol. 6 p. 268.
[7] Al-Fakhri, p. 164.
[8] Al-Wulat wel Qudhat (walis and judges) , p. 125-126.
[9] An-Nujoom az-Zahirah, vol. 2 p. 54, al-Khutat by al-Maqrizi, vol. 2 p. 94.
[10] Al-Akhbar at-Tuwal, p. 384.
[11] Al-Wuzara’ wel Kuttab, p. 250.
[12] Nashwar al-Muhadharah, vol. 1 p. 293.
[13] Al-Muntadham, vol. 6 p. 253.
[14] An-Nujoom az-Zahira, vol. 2 p. 65.
[15] Al-Kamil fit-Tareekh, vol. 6 p. 319.
[16] Ibid.
[17] Al-Mustadhraf min Akhbar al-Jawari by Salahuddeen, p. 28.
[18] Tareekh al-Khulafa’ by as-Sayouti, p. 384.
[19] Al-Aghani, vol. 16 p. 226.
[20] Samt an-Nujoom al-Awali, vol. 3 p. 354.
[21] Nisa’ al-Khulafa’ (the caliph’s women) by ibn as-Sa’iy, p. 86.
[22] Al-Aghani, vol. 14 p. 193.
[23] Al-Aghani, vol. 14 p. 193.
[24] Al-aghani.
[25] Uyoon at-Tawareekh, vol. 6 p. 170.
[26] Mir’at az-Zaman, vol. 6 p. 158.
[27] Murooj ath-Thahab, vol. 2 p. 366.
[28] Al-Wuzara’ wel Kuttab, p. 192.
[29] Al-Mahasin wel Masawi’, p. 585.
[30] Safeenat al-Bihar, vol. 2 p. 158.
[31] Maqatil at-Talibiyeen, p. 604.
[32] Ibid. , p. 615.
[33] Qur'an, 2: 255.
[34] Qur'an, 18: 57.
[35] Qur'an, 54: 23.
[36] Qur'an, 16: 108.
[37] Qur'an, 17: 45-46.
[38] Muhaj ad-Da’awat, p. 44-45.
[39] Muhaj ad-Da’awat, p. 45.
[40] The unjust ruler.
[41] The awaited savior.
[42] He meant by “the truth” the savior who would rule with justice, and remove all kinds of oppression.
[43] Muhaj ad-Da’awat, p. 63-67.
[44] Lectures on the History of the Islamic nations, p. 270.
[45] Al-Mahasin wel Masawi’, p. 531, al-Fakhri, p. 214.
[46] Tareekh al-Ya’qubi, vol. 3 p. 125.
[47] Maqatil at-Talibiyeen, p. 164.
[48] Hamish (footnote or margin) al-Kuna wel Alqab, vol. 2 p. 402.
[49] Nowadays Damascus, but then, Sham encompassed the present Syria, Jordan, Lebanon and Palestine.
[50] Mir’at az-Zaman, vol. 6 p. 169.
[51] Murooj ath-Thahab, vol. 4 p. 61.
[52] Al-Fakhri, p. 181.
[53] Al-Manaqib, vol. 4 p. 424.
[54] Jawharat al-Kalam, p. 154, Akhbar ad-Duwal, p. 117.
[55] Rijal al-Kashshi, p. 353.
[56] Al-Bayan wet-Tebyeen, vol. 3 p. 370-371.
[57] Al-Aghani, vol. 19 p. 116.
The kings in the age of the imam
The kings in the age of the imam
We should have a short stop to talk -in brief- about the kings whom Imam Abu Muhammad (a. s. ) was contemporary with, and give a picture about their conducts and the misfortunes and distresses the imam suffered under their reigns.
Al-Mutawakkil
Al-Mutawakkil
Al-Mutawakkil son al-Mu’tasim assumed the rule in 232 AH. [1] In the same year Imam Abu Muhammad (a. s. ) was born. [2] When al-Mutawakkil assumed the rule, people were afflicted with a natural disaster that they had never seen before. A simoom blew in Iraq, and destroyed the plants of Basra, Kufa, and Baghdad and killed many travelers. It lasted for fifty days and reached Hamadan, Mosul, and Sanjar. It destroyed plants and cattle, prevented people from dealing in markets and walking in streets, and killed a big number of people. [3] It might be an alarm from the Heavens on the evil omen of the reign of this king.
When al-Mutawakkil was paid homage as king, Ubaydillah bin Tahir gave him as a present four hundred bondmaids at the head of whom was Mahbubah whom al-Mutawakkil
became very fond of. [4]
His Characteristics
Al-Mutawakkil lived a life of play with no tendency to seriousness. His life was full of amusement and joking. Historians say, ‘No play, joking, or clowning appeared in the meetings of the Abbasid caliphs before al- Mutawakkil. When al-Mutawakkil assumed the rule, he brought all that to his meeting and then most of the upper class imitated him in that. [5] He brought imitators, who imitated the gestures and voices of some people and did comic acts, in his meeting. [6]
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He was very interested in pleasures and drinking. [7] Banan and Zanam were two boy servants of his. They were skilled in playing and singing. One played the lute and the other blew the pipe. He did not drink except with their playing. [8]
His retinue curried favor with him by giving him as a present beautiful bondmaids and matured wines because he was too much fond of both. Once, al-Fat~h bin Khaqan gave him, after he recovered from illness, a very beautiful bondmaid, a gold cup, a crystal vat full of wine, and a piece of paper written in it some verses of poetry.
Al-Mutawakkil admired that. Youhannah bin Maswayh, his special physician, said to him, ‘O Ameerul Mo'minin, by Allah, al-Fat~h is more curative than me. Do not oppose what he advised you of! ’[9]
He was preoccupied with sexual life. Historians say that he had five thousand concubines and that he had slept with all of them. Abd said, ‘By Allah, if al-Mutawakkil was not killed, he would not live more because of the plenty of his sexual intercourses. ’[10]
He was very fond of beautiful bondmaids and of talking with them. He loved a bondmaid called Qabihah. He said to Ali bin al-Jahm, ‘One day, I went to Qabiha and saw that she had written my name with the ghaliyah (a kind of perfume) on her cheek. By Allah, I have not seen a thing more beautiful than the black of that ghaliyah on the white of that cheek. Would you please compose some verses on that? ’
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Once, he became angry at his bondmaid Mahbubah and left her alone for some time. He saw in sleep that she made peace with him. He sent one of his servants to see what the matter with her was. The servant came back telling him that she was sitting singing. He and his servant went to listen to her singing. She was singing some verses of poetry which pleased him. When she felt him, she came and told him that she saw in sleep that he came and made peace with her and so she recited this poetry. Al-Mutawakkil and his bondmaid went together to drink. He gave his companions good presents on the occasion. [11]
Al-Mutawakkil committed vices openly and he did not feel shy before people. Once, he played backgammon with his vizier al-Fat~h bin Khaqan. Judge Ahmad bin Dawud asked permission to come in to al-Mutawakkil. Al-Fat~h wanted to hide the backgammon but al-Mutawakkil prevented him and said, ‘Do I do something before Allah and conceal it from His people? ’[12]
He was reckless and did not fear Allah. His companions played chess before him,[13] and if they knew that it displeased him, they would not dare to do that.
His recklessness and committing vices were known to all people. He asked his wife Reetah bint al-Anbas to unveil herself and to braid her hair like boys did, and when she refused, he divorced her. [14] All people talked about that, but he was indifferent to any criticism.
From his other characteristics were haughtiness and pride especially on his last days when his rule became constant and firm. He was despotic, proud, and haughty towards people. [15] He despised al-Buhturi, the emir of poets at that time, who praised him in his poems. Al-Mutawakkil incited Abul Anbas to harm and disgrace al- Buhturi who ran away saying, ‘Knowledge has been lost and literature has perished. ’[16]
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His Enmity Towards The Alawids
Al-Mutawakkil’s heart was full of enmity and spite against the Prophet’s progeny. He tried his best to exhaust them. They met many misfortunes and distresses during his reign that they did not met from the unjust rulers before him. He imposed on them economical blockade and officially prohibited any help to them. Whenever he was informed that someone helped them, he severely punished him and imposed a heavy fine on him. [17] People refrained from helping or associating with the Alawids for fear of the severe punishment of this tyrant.
The economical blockade harmed the Alawids and exhausted them to a degree that one dress was used by some women of them. One of them wore it and offered the prayer and then another one and so on. They always patched it. They sat at their spindle semi naked with unveiled heads,[18] whereas the tyrant al-Mutawakkil spent on his red nights millions of dinars, and donated, without measure, thousands to singers, drinking companions, and effeminates, but prevented the progeny of the messenger of Allah (a. s. ) from receiving their rights and legal dues until he made them poor and wretched.
Besides, he made all the media in his government defame and degrade the Alawids. Mercenary poets, like Marwan bin Abul Janub, dispraised the Alawids and preferred the oppressive and tyrants to them. Al- Mutawakkil gifted those poets with gold and silver to go further in defaming the Alawids thinking that these procedures would take Muslims away from the progeny of their prophet (a. s. ). He was too mistaken in that, for that made people believe more that the Ahlul Bayt (a. s) were the real leaders of the nation. All classes of people glorified and highly regarded them. They preferred them to all other people.
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Al-Mutawakkil bore hatred and spite against Imam Ali (a. s. ). He denied him and declared his hatred and despise towards him openly. He made one of his effeminate servants dance and compare himself to Imam Ali (a. s. ). This ugly doing provoked al-Muntasir, al-Mutawakkil’s son, and made him kill his father.
Al-Mutawakkil was full of rage whenever he heard or saw crowds of people visit the shrine of Imam al-Husayn (a. s. ) the master of the youth of Paradise, whereas the graves of his (al-Mutawakkil’s) fathers and their cousins the Umayyads turned into dunghills in dark, dreary places which became as resorts for beasts. Those graves, with their misery and gloominess, told the oppression and violence of their inhabitants against Muslims.
Historians say that the reason, which made al-Mutawakkil destroy the holy shrine, was that some songstress sent him her maids before he assumed the rule to sing for him when he drank, and when he became the caliph, he sent for her to send him a songstress but she was not there. It was said to him that she had gone to visit the holy tomb of Imam al-Husayn (a. s. ). She was informed of that while she was in Kerbala. She hurried back to Baghdad and sent al-Mutawakkil one of her maids. He asked the maid where they were and she said, ‘My lady went to perform the hajj (pilgrimage) and took us with her. ’ It was the month of Sha’ban. Al-Mutawakkil was astonished and said to her, ‘Where did you perform the hajj in Sha’ban? ’ She said, ‘To the tomb of al-Husayn. ’
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The tyrant was alarmed and angry when he heard that the pilgrimage was to the holy tomb of Imam al-Husayn (a. s. ). He arrested the lady of the maid and confiscated all her wealth, and ordered his officials to destroy the tomb. They refused insistently to destroy the tomb of the grandson of their Prophet. Then, al-Mutawakkil asked some Jews, headed by ad-Dayzaj, to destroy the tomb. They responded to him and destroyed the holy tomb in 237 AH,[19] and destroyed all buildings around the tomb. They plowed the land around the tomb and made water flow over the land,[20] but water turned around the tomb without reaching to it; therefore, it was called al-Ha’ir. A pleasant smell was emitted from the tomb that people had never smelt like it. [21]
A nomad from bani Asad got the honor of visiting the holy tomb after it had been destroyed. He began smelling the earth so that it might guide him to the holy tomb. When he took a handful of earth, smelt it, and found it emitting a very pleasant smell. He cried and addressed Imam al-Husayn (a. s. ) saying, ‘May my father and mother die for you! How fine you are! How fine your tomb is, and how fine your earth is! ’ Then he recited the following verse,
“They wanted to hide his tomb from his companion,
but the fine smell of the tomb’s earth guided to the tomb. ”
Muslims complained of al-Mutawakkil and abused him in their societies and meetings, and prayed Allah against him in their prayers. They wrote the cursing against him on mosques and walls. The following verses, which were composed by a poet who concealed his name for fear of the government, though it was ascribed to ibn as-Sikkit or al-Bastami,[22] were memorized by people and spread among all classes of society:
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“By Allah, if the Umayyads had killed the son[23] of the Prophet unjustly,
his cousins[24] did the same; here is his tomb destroyed!
They felt sorry that they did not participate in killing him,
So they chased him in the grave. ’ [25]
Kingdoms come and go, but al-Husayn (a. s. ) with his mention and shrine remains as a shining star in the sky of the Arabs and Muslims for he has occupied the hearts of Muslims and his love flowed in their veins, whereas al- Mutawakkil and his likes are chased by the curse, wrath, and punishment of Allah.
Imam Abu Muhammad (a. s. ) was in the prime of youth and he heard about the unjust decision that al- Mutawakkil had taken against the shrine of his grandfather, and about the severe punishments the visitors of the shrine faced from al-Mutawakkil. Surely these procedures caused him pains and distresses.
With Imam Al-Hadi
Imam al-Hadi (a. s. ) was the master of the Ahlul Bayt (a. s) at that age. All the nation regarded, glorified, and preferred him, due to his knowledge, piety, and virtues, to all others, besides that a part of the nation believed in his imamate. Al-Mutawakkil could not bear to see a great personality from his enemies, the Alawids, in the Muslim nation that all people talked about and all meetings mentioned his talents and geniuses. Mercenaries, opportunists, and the government agents began informing against the imam saying that great monies were sent to him, and that he had determined to revolt against the Abbasid rule. Al-Mutawakkil became so upset and angry. He ordered his men to bring Imam al-Hadi (a. s. ) to Samarra’ the capital of the Abbasid state at that time. Imam al-Hadi (a. s. ) and his family were brought from Medina to Samarra’. Al-Mutawakkil imposed house arrest on the imam and did not let him leave Samrra’ after surrounding his house with detectives and policemen to watch all his activities, and to prevent the Shia from contacting with him.
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After some time, al-Mutawakkil imposed an economical blockade on the imam and his family that no money came to him from his followers except after hard efforts. The Shia followed all ways and means to take money to the imam. One of those means was that they pretended to sell oil, and inside the bottles of oil they sold to the Imam they put money.
Some villain went to al-Mutawakkil and informed him against Imam al-Hadi (a. s. ) claiming that he had books, arms, and monies and that he might revolt against the government of al-Mutawakkil, who became worried and terrified when hearing that. Al-Mutawakkil ordered some of his Turk policemen to attack the house of Imam al- Hadi (a. s. ) in the night and arrest him. They attacked Imam al-Hadi (a. s. ) unexpectedly and found him in a simple house wearing a garment of wool and there was nothing between him and the ground save a carpet of sand and pebbles while facing the qibla and reciting this saying of Allah, (Nay! do those who have wrought evil deeds think that We will make them like those who believe and do good that their life and their death shall be equal? Bad it is that they judge). [26] They took him to al-Mutawakkil while he was in that state[27] that represented the asceticism of prophets and spirituality of apostles. Al-Mutawakkil was drunk at the table of wine. When he saw Imam al-Hadi (a. s. ) , he offered him a glass of wine, but Imam al-Hadi (a. s. ) shouted at him, ‘By Allah, it has never mixed with my blood and flesh at all. ’
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Al-Mutawakkil asked the imam, ‘Recite me some poetry! ’
Imam al-Hadi (a. s. ) said, ‘I seldom recite poetry. ’
Al-Mutawakkil insisted on him saying, ‘You must recite me some poetry! ’
Imam al-Hadi (a. s. ) found himself obliged to recite some poetry, and so he recited the following verses that changed the ecstasy of al-Mutawakkil into sorrow and weeping,
“They were on the tops of mountains,
guarded by strong, brave men, but those tops sufficed them not.
After glory, they were taken down from their positions,
and put into holes. How bad abode they dwelt in!
A crier called them after been buried:
Where are the thrones, crowns, and treasures?
Where are the faces that were at ease and luxury,
that curtains and screens were put before them?
The grave showed those faces where worms were fighting on them.
How long they ate and drank!
But after that long eating, they were eaten! ”
Al-Mutawakkil was shaken and intoxication flew from his head. He began terribly crying. The attendants in the meeting feared for Imam al-Hadi (a. s. ) that al-Mutawakkil might assault him and they thought that al- Mutawakkil would revenge on him.
Al-Mutawakkil ordered his men to take the glasses of wine away from the meeting. He turned to the pure Imam (a. s. ) and said to him reverently, ‘O Abul Hasan, are you in debt? ’
Imam al-Hadi (a. s. ) said, ‘Yes, four thousand dinars. ’
Al-Mutawakkil ordered four thousand dinars to be given to Imam al-Hadi (a. s. ). He returned him back to his house with respect and honor. [28]
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This event showed the jihad of Imam al-Hadi (a. s. ) and his fixed situation towards that tyrant. He did not care for his rule and power. He preached and warned him from the punishment of Allah and said to him (through poetry) that he would die and neither his armies nor his authority would save him from death, and that his delicate body would be food for worms in the grave. Certainly, al-Mutawakkil had never heard such preaches before. Instead, he filled his ears with the voices of songsters and songstresses. Finally, death came to him while he was between musicians and cups of wine.
Anyhow, Imam Abu Muhammad (a. s. ) saw what happened to his father from al-Mutawakkil.
The Death Of Al-Mutawakkil
Al-Mutawakkil and his vizier al-Fat~h bin Khaqan were killed after a plot concluded by al-Mutawakkil’s son al- Muntasir, Waseef, and Bugha the Turks. They attacked him in the night and cut him and his vizier by their swords into pieces that his flesh could not be distinguished from his vizier’s.
Al-Mutawakkil was killed and a black page of debauchery, diversion, corruption, and oppression was folded, and people could breathe freely for a short time.
The Reign Of Al-Muntasir
Al-Muntasir assumed the rule after the coup he led against his father. The Shia felt delight and joy after the nightmare of oppression disappeared.
Al-Muntasir followed a rightly, fair policy towards the Alawids and the Shia. From the good achievements he did to the Alawids were that he returned Fadak[29] to the Alawids, cancelled the interdict on the entails of the Alawids and gave them back to them, deposed the wali of Yathrib Salih bin Ali, who treated the Alawids badly, and appointed Ali bin al-Hasan instead of him. He ordered him to treat the Alawids kindly and do them good. He gave him some money to distribute it among the Alawids and among his family according to their ranks. Al- Muntasir permitted Muslims to visit the tomb of Imam al-Husayn (a. s. ) after al-Mutawakkil had forbidden that and decreed severe penalties against whoever visited that holy tomb.
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Poets praised al-Muntasir in their poems and people appreciated his favors and good situations towards the Alawids.
This noble man, who refreshed the hearts of the Alawids, did not live long. Death came over him in the beginning of his rule. Most of historians said he did not die a natural death but he was poisoned. The Turks assassinated him fearing that he might kill them and do away with their influence and domination over the Islamic nation.
The Turks bribed his physician ibn Tayfur by giving him thirty thousand dinars to assassinate him. Al-Muntasir was ill and the physician advised to bleed him. He bled him with a poisoned blade and he died soon. [30] He died on Saturday, the fourth of Rabee’ ath-Thani,[31] 248 AH and was buried in al-Jawsaq. [32] By his death, people lost much. It was he who destroyed his father’s throne, which was based on oppression and tyranny, and enmity towards the infallible imams of the Ahlul Bayt (a. s).
The books of history at hand did not mention any meeting or event that took place between Imam Abu Muhammad (a. s. ) and al-Muntasir. The certain thing is that the Imam (a. s. ) was delighted for al-Muntasir’s procedures towards the Alawids that returned to them safety and settlement which they missed during the reign of al-Mutawakkil. People, especially the Shia, refreshed during his reign though it was very short.
The Reign of Al-Musta’een
The Reign of Al-Musta’een
After the death of al-Muntasir, al-Musta’een assumed the rule on Sunday, the fifth of Rabee’ ath-Thani in the year 248 AH. He was as a tool run by the Turks. He had no political influence over the body of his government. One of the poets said on that,
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“A caliph in a cage between Waseef and Bugha,
he says what they both say to him as a parrot does. ”[33]
Al-Musta’een before the Turks was as a dead in a washer’s hands. He had no power or authority. The state was run by the Turks while he was busy with lusts, pleasures, drinking, and listening to singing.
His Spite Towards The Imam
Al-Musta’een bitterly hated Imam Abu Muhammad (a. s. ). The following are some of the reasons that were behind his grudge towards the imam:
First, people, in their meetings, always talked about the imam’s high position, talents, and geniuses, besides that a good part of the nation believed in his imamate and followed him, whereas al-Musta’een, though he was the caliph, had no respect or value near Muslims.
Second, mercenaries and agents of the government often flattered the rulers by informing against the imam claiming that great monies came to him from the Shia and that he might rise in a violent revolt against the Abbasid rule. This made al-Musta’een fear the imam.
Third, from the reasons that made al-Muta’een bear a grudge against Imam Abu Muhammad (a. s. ) was his fear from his son the awaited imam (a. s. ) whom the Prophet (a. s) had brought good news about. Many true traditions said that it was he who would repair religion, do away with injustice and oppression, and relieve the oppressed and the wronged. The hearts of the Abbasids were full of fear from him thinking that he would do away with their rule, and therefore they bore a grudge against Imam Abu Muhammad (a. s. ). They put him under strict observation and sent women to spy on the birth of the awaited imam in order to arrest him.
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Arresting The Imam
Al-Musta’een gave his order to his policemen to arrest Imam Abu Muhammad (a. s. ). He was arrested and put into the prison of Ali bin Awtamish who was from the bitterest enemies of the progeny of Abu Talib. The authority insisted on this jailer to harm and press the imam, but he was affected by the imam. He changed and his grudge towards the imam was removed from his heart. He put his cheek on the ground out of humbleness to the imam, and did not raise his eyes before the imam out of glorification and respect. He turned to be one of the best people in thought and faith towards the imam. [34]
Eessa bin al-Fat~h was in prison with Imam Abu Muhammad (a. s. ). Imam Abu Muhammad (a. s. ) said to him, ‘O Eessa, you are sixty-five years and a month and two days old. ’
Eessa was astonished. He reviewed his birth date in a book with him and found it was as the imam told.
Then the imam asked Eessa if he had a son and he said he had not.
Imam Abu Muhammad (a. s. ) prayed Allah for him saying, ‘O Allah, give him a son to be a support for him. The best of support a son is…’
Eessa said, ‘O my master, and you? Do you have a son? ’
Imam Abu Muhammad (a. s. ) said, ‘By Allah, I shall have a son who will fill the earth with justice and fairness, but not now. ’[35]
Fright Of The Shia
The frightening news of the imprisonment of Imam Abu Muhammad (a. s. ) reached all milieus of Muslims that made a reaction of sorrow and revenge against the Abbasids. The Twelver Shia, who believed in the imamate of Abu Muhammad (a. s. ) , were shocked after they were informed that al-Musta’een had determined to kill their imam by ordering his chamberlain Sa’eed to take the imam to Kufa and assassinate him in the way.
Muhammad bin Abdullah and al-Haytham bin Subabah wrote a letter to Imam Abu Muhammad (a. s. ) saying, ‘May we die for you! We have heard a news that worried and distressed us…’
Imam Abu Muhammad (a. s. ) calmed them down and told them that no fear should be on him and that his oppressive enemy (al-Musta’een) would be deposed after three days. It was as he said. [36]
Amr bin Muhammad bin Rayyan said, ‘Once, I went to Abu Ahmad bin Abdullah bin Tahir and found in his hand the letter of Abu Muhammad (a. s. ) written in it: “I prayed Allah against this tyrant (al-Musta’een) to take him after three (days). ’ On the third day, the Turks deposed him. [37]
The Deposition Of Al-Musta’een
The Turks snubbed al-Musta’een and feared him. One day, he set out towards Baghdad. The Turks sent for him asking him to return to Samarra’. He refused and went on to Baghdad. They deposed him and took al-Mu’tazz out of prison and paid him homage as the caliph. They prepared a great army to occupy Baghdad. The two armies met and both sides suffered great losses but the war continued. At last, they agreed on that al-Musta’een should announce his resigning and give the caliphate to al-Mu’tazz on some conditions that they agreed on.
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Al-Musta’een handed the caliphate over to al-Mu’tazz who did not observe the conditions required from him and he put al-Musta’een in the prison of Wasit. He remained for nine months in that prison. The Turks felt fear of al- Musta’een although he was in prison. They took him out of prison and brought him to Samarra’. Al-Mu’tazz asked his chamberlain Sa’eed to kill him and he did. [38] The author of al-Fakhri said he was weak in mind, reason, and administration, and that many seditions happened during his reign and his state was full of troubles and confusion. [39]
The Reign of Al-Mu’tazz
He was az-Zubayr son of Ja’far al-Mutakkil. He assumed the rule while he was in the prime of youth. He was experienced neither in politics nor in administration. The Turks appointed him as king to be as bridge for them to pass across it in order to achieve their aims and wishes. He had no will or option.
He inherited from his fathers that enmity towards the Ahlul Bayt (a. s). He hated Imam Abu Muhammad (a. s. ). Once, he tried to kill him but he failed. He asked Sa’eed the chamberlain to take the imam to the palace of ibn Hubayrah and assassinate him there, but Allah saved the imam[40] after some events took place that made them busy away from the imam.
Al-Mu’tazz ordered his men to arrest the imam and put him into prison, for he could not bear to hear all people talk about his virtues, vast knowledge, and piety, besides that the imam was the father of the awaited imam who would remove oppression and injustice and do away with the governments of the oppressive.
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Imam Abu Muhammad (a. s. ) became unable to bear the oppression of al-Mu’tazz any more, and so he prayed Allah to save him from the evils of this tyrant, and Allah responded to him after no long. Imam Abu Muhammad (a. s. ) had told his followers about the deposition of al-Mu’tazz before it took place. He replied to Abul Haytham bin Subabah saying, ‘After three (days) deliverance shall come to you. ’ On the third day, al-Mu’tazz was deposed. [41]
The Deposition Of Al-Mu’tazz
After the prayer of Imam Abu Muhammad (a. s. ) , Allah revenged on al-Mu’tazz. Some Turk leaders asked al- Mu’tazz to give them their salaries, but there was nothing in the treasury. Al-Mu’tazz went to his mother, who was so wealthy of millions of dinars, but she refused to give him any. When the Turks became desperate of getting their salaries, they attacked al-Mu’tazz. They drew him by his leg, stung him with pins, and stood him under the sun on a very hot summer day saying to him, ‘Depose yourself! ’ Then, they brought the judge of Baghdad and some prominent men and announced his deposition. Five nights after his deposition, the Turks took him to the bathroom. After washing, he felt thirsty. They did not give him water for a period, and then they gave him icy water and he died. [42]
The men of Salih bin Waseef followed after Qabihah, mother of al-Mu’tazz, and took her money that was about five hundred thousand dinars. They found wardrobes of her under the ground having big amounts. They found one million and three hundred thousand dinars in an underground room. They found a quantity of emerald in a basket, big pearls in another, and ruby in a third one. All this wealth was taken to Salih bin Waseef. He abused her and said, ‘She exposed her son to killing for fifty thousand dinars while she had all this wealth! ’[43]
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The Reign of Al-Muhtadi
After the deposition of al-Mu’tazz by the Turks, al-Muhtadi, who was thirty-seven years, assumed the rule. [44] He, like his fathers, bore a grudge towards Imam Abu Muhammad (a. s. ) and afflicted him with distresses and pains.
He ordered his men to arrest the imam and put him into prison. He determined to kill him as he determined to annihilate all the Shia. Imam Abu Muhammad (a. s. ) remained for some days in prison where Abu Hashim was
with him. He said to Abu Hashim, ‘O Abu Hashim, this tyrant wanted to kill me this night, but Allah has cut his old. I have no son but Allah will give me a son. ’[45]
Some of the imam’s followers wrote to him, “We have been informed that he (al-Muhtadi) threatens your Shia and says, ‘By Allah, I will remove them from the face of the earth. ’
Imam Abu Muhammad replied, ‘That is beyond his life. Count, from this day, five days and he shall be killed in the sixth day after disgrace, meanness, and lowness befall him. ’ It was as the imam said. [46]
The Turks became displeased with al-Muhtadi. They attacked him with daggers and killed him. [47]
The Reign of Al-Mu’tamid
The caliphate came to al-Mu’tamid while he was twenty-five years old. [48] Historians say, ‘He was dissolute, and interested in lusts and amusements. He was busy with music and singing paying no attention to his subjects. He committed sins that made people hate him. ’[49]
In his reign, Imam Abu Muhammad (a. s. ) died after meeting distresses and misfortunes from him.
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He ordered his men to arrest Imam Abu Muhammad (a. s. ) and his brother Ja’far and put them into prison. He instructed the jailer Ali bin Jurayn to inform him of his news and his talks at all time. The jailer told the caliph that the imam did not do anything that might oppose the Abbasid policy, and that he turned his back to this world and turned to Allah the Almighty. He fasted the day and spent the night in worships. Another time, the caliph asked the jailer to inform him about everything the imam did or said, and he answered with the same. He ordered him to set the imam free, send him his greeting, and apologize to him. The jailer hurried to the imam and found him ready to get out. He had put on his clothes and shoes. The jailer wondered at that. He informed the imam of the decision of al-Mu’tamid. Imam Abu Muhammad (a. s. ) rode on his horse but did not move. The jailer asked him why and he said, ‘Until Ja’far comes. ’
The jailer said, ‘But he ordered me to set you free alone without him. ’
The imam said, ‘Go and tell him that I and he were taken together from the house. If I go back alone, there will be something that you know! ’
The jailer went and told al-Mu’tamid what the imam said. He ordered him to set Ja’far free too. Imam Abu Muhammad (a. s. ) left the prison while reciting, (They intend to put out the light of Allah with their mouths but Allah will perfect His light, though the unbelievers may be averse) [50]. [51]
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Imam Abu Muhammad (a. s. ) suffered different kinds of harms and distresses from al-Mu’tamid. He surrounded the imam with detectives and policemen to watch him and to chase anyone of jurisprudents, ulama, or the Shia who tried to meet him. He remained under watch until he was assassinated with poison by the order of al- Mu’tamid.
Imam Abu Muhammad (a. s. ) was contemporary with these Abbasid kings, who oppressed him, threw him into prison, and tried to do away with him, but Allah protected him from that by afflicting those kings with important events like rebellions or the domination of the Turks over them.
Foontote
[1] Tareekh al-Khulafa’ by as-Sayouti, p. 346.
[2] Akhbar ad-Duwal, p. 117.
[3] Tareekh al-Khulafa’, 346.
[4] Nisa’ al-Khulafa’ (the caliphs’ women) , p. 92.
[5] Lectures on the History of the Islamic nations, p. 265-266.
[6] Ad-Diyarat, p. 26.
[7] Baynal Khulafa’ wel Khula’a’ (between the caliphs and the dissolute) , p. 115.
[8] Thimar al-Quloob (fruits of hearts) , p. 122.
[9] Encyclopedia of the Twentieth Century, vol. 10 p. 964.
[10] Mir’at az-Zaman, vol. 6 p. 69.
[11] Nisa’ al-Khulafa’, p. 95-96.
[12] Zahr al-Adaab, vol. 4 p. 31.
[13] Baynal Khulafa’ wel Khula’a’, p. 108.
[14] Mir’at az-Zaman, vol. 6 p. 169.
[15] Uyoon at-Tawareekh, vol. 6 p. 170.
[16] Akhbar al-Buhturi by as-Sawli, p. 89.
[17] Maqatil at-Talibiyeen, p. 597.
[18] Ibid. , p. 599.
[19] Akhbar ad-Duwal, p. 359.
[20] Maqatil at-Talibiyin, p. 598.
[21] Maqatil at-Talibiyin, p. 598.
[22] Fawat al-Wafiyyat, vol. 1 p. 203.
[23] Imam Husayn (a. s).
[24] The Abbasids who were the cousins of the Prophet (a. s) and of Imam Husayn (a. s).
[25] Akhbar ad-Duwal, p. 159, Tareekh al-Khulafa’, p. 347.
[26] Qur'an, 45: 21.
[27] Rawdhat al-A’yan, manuscript.
[28] Murooj ath-Thahab, vol. 4 p. 44-45.
[29] Fadak was a very vast, fertile village that the Prophet (s) had donated to his daughter Fatima (s). It was rich of date palms and other fruitful trees.
[30] Tareekh al-Khulafa’ by as-Sayooti, p. 357.
[31] It is the fourth month in the Islamic lunar calendar.
[32] Al-Anba’ fee Tareekh al-Khulafa’.
[33] Tareekh al-Khulafa’, p. 357.
[34] Usool al-Kafi, vol. 1 p. 508.
[35] Jawharat al-Kalam, p. 155.
[36] Muhaj ad-Da’awat, p. 273.
[37] Al-Ghaybah by Sheikh at-Toosi, p. 132.
[38] Tareekh al-Khulafa’, p. 358-359.
[39] Al-Fakhri, p. 132.
[40] Dala’il al-Imamah, p. 225, Muhaj ad-Da’awat.
[41] Dala’il al-Imamah, p. 225. Akhbar ad-Duwal, p. 117.
[42] Tareekh al-Khulafa’, p. 360.
[43] Tareekh ibn al-Atheer, vol. 5 p. 344.
[44] Murooj ath-Thahab, vol. 4 p. 124.
[45] Muhaj ad-Da’awat, p. 274.
[46]Ibid.
[47] Murooj ath-Thahab, vol. 4 p. 127.
[48] Murooj ath-Thahab, vol. 4, p. 138.
[49] Tareekh al-Khulafa’, p. 363.
[50] Qur'an, 61: 8.
[51] Muhaj ad-Da’awat, p. 274.
To the better world
To the better world
Imam Abu Muhammad (a. s. ) spent his short life in sufferings and distresses. The Abbasid kings spared no effort in oppressing him. They moved him from a prison to another. They subjected him to confinement and imposed on him economical blockade. They prevented him from meeting with his followers as they prevented ulama and scholars from contacting with him to take from the fountains of his sciences. And this, as I think, was the worst distress the imam suffered. They tried more than one time to assassinate him but Allah protected him from their plots.
There were some reasons that made the Abbasids bear a grudge against Imam Abu Muhammad (a. s. ). Here are some of them:
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First, the Abbasids feared from the Awaited Imam whom the Prophet (a. s) had brought good news about and told that he would be the greatest reformer that mankind had never seen like him throughout all stages of history. The Prophet (a. s) told that the Awaited Imam (a. s. ) would spread political, social justice allover the world, would do away with all kinds of injustice and oppression, and defeat all tyrants and oppressive powers in the world. He would do away with polytheism and atheism, and raise the banner of faith and truth. He would revive the annulled laws of Allah. Therefore, the Abbasids tried to kill Imam Abu Muhammad (a. s. ) to be sure he would not leave offspring. Imam Abu Muhammad said
about that, ‘They claimed that they wanted to kill me in order to cut off my offspring, but Allah falsified their saying, and praise be to Allah. ’[1]
Second, the Abbasids bore envy towards Imam Abu Muhammad (a. s. ) for his popularity and the great respect that all classes of society showed him, whereas the authority was in the hand of the Abbasids who received nothing of respect or honoring from people. therefore, they plotted day and night to do away with him.
Third, the Alawids rose in many revolts against the Abbasid rule since its beginning aiming at achieving the political justice of Islam and applying its economical and social programs in life. Those revolts were supported by great masses of people in the different Muslim communities that harmed the dignity of the rule and shook its throne and were about to overthrow it.
Those revolts filled the hearts of the Abbasids with hatred and grudge against the Alawids, and so they ordered their policemen to chase every Alawid. It was naturally that Imam Abu Muhammad (a. s. ) suffered the bitterest distresses from the Abbasids because he was the master and chief of the Alawids and the imam of Muslim at that time.
Now, let us come back to the last days of Imam Abu Muhammad (a. s. ).
Appointing IMAM Al-Mehdi As The Next Imam
Imam al-Mehdi (a. s. ) is the hope not only for Muslims but for all oppressed human beings who suffer slavery, oppression, and subjection. He is the Savior who will free the will of man and save peoples and nations from the oppression of the corruptive regimes who have turned this world into unbearable hell.
Imam al-Mehdi (a. s. ) was and is a great miracle in Islam. Allah concealed his birth, as he had concealed the birth of Prophet Moses (a. s. ) , because the Abbasid government looked for him…and in his remaining alive (in occultation) throughout the long stages of life is also a miracle for Islam, and in his reappearance and announcing the pure principles of Islam is another miracle too.
The following are some of the traditions transmitted from Imam Abu Muhammad al-Hasan al-Askari (a. s. ) concerning the Imamate of his son al-Mehdi (a. s. ).
1. Ahmad bin Isaaq bin Sa’eed al-Ash’ari said, “Once, I went to Abu Muhammad al-Hasan bin Ali (a. s. ) intending to ask him about the successor after him. He said to me before I asked him, ‘O Ahmad bin Isaaq, Allah the Almighty did not deprive the earth since He created Adam and He does not deprive it until the Day of Resurrection of an authority over His people. By him (the authority) distresses are pushed away from the people of the earth, by him rain falls down, and by him the blessings of the earth are emitted. ’
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I said to him, ‘O son of the messenger of Allah, who is the imam and successor after you? ’ He got up hastily and went in the house. Then, he came out holding a three-year-old boy, whose face was like a full moon, on his shoulder and said, ‘O Ahmad, were it not for your honor near Allah the Almighty and near His authorities, I would not show you my this son. He was named and surnamed like the messenger of Allah (a. s. ). He will fill the earth with justice and fairness after it has been filled with injustice and oppression. O Ahmad, he, in this nation, is like al-Khidhr (Elijah) and Thul Qarnayn. By Allah, he will hide in an occultation, during which no one shall be saved except one whom Allah fixes on the believing in his imamate and supplicating Allah to hasten his deliverance. ’ I said, ‘Is there any sign so that I may be sure? ’ The young boy said, ‘I am the representative of Allah in His earth and the avenger on His enemies. Do not look for a sign after a proof! ’
I left delightedly. On the following day, I came back to him and said, ‘O son of the messenger of Allah, my delight was so great for what you favored me with. Would you please tell me what norm with al-Khidr and Thul Qarnayn was? ’
He said, ‘Long occultation. ’
I said, ‘O son of the messenger of Allah, shall his (Imam al-Mehdi’s) occultation last long? ’
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Imam Abu Muhammad (a. s. ) said, ‘Yes, by my Lord, until many of those, who believe in this matter (occultation and reappearance) , shall apostatize, and no one shall remain (believing) except those whom Allah has taken from them a covenant on our guardianship, fixed faith in their hearts, and supported them with a mercy from Him. O Ahmad, this is a command from Allah, a secret from the secrets of Allah, and an unseen matter from the unseen of Allah. Take what I told you, and be from the grateful, you shall be with us in Illiyin. [2]”[3]
2. Muhammad bin Uthman al-Umari narrated that his father said, “Once, I was with Abu Muhammad al-Hasan bin Ali (al-Askari) when he was asked about the tradition transmitted from his father that the earth would not be empty from an authority from Allah over His people until the Day of Resurrection, and that whoever died without knowing the imam of his age would die as an unbeliever. He said, ‘This is true as day is true. ’
Someone asked him, ‘O son of the messenger of Allah, then, who shall be the authority and imam after you? ’
He said, ‘My son Muhammad is the imam and the authority after me. Whoever dies without knowing (acknowledging) him shall dies as an unbeliever. He will be in an occultation where the ignorant will be confused, deniers will perish, and daters[4] will tell lies. Then, he will reappear, and as if I see white flags fluttering over his head at the hill of Kufa. ’”[5]
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3. Imam Abu Muhammad (a. s. ) said, ‘Praise be to Allah Who did not take me out of this life until He made me see the successor after me. He is the most similar in shape and morals to the messenger of Allah (a. s. ). Allah will protect him in his occultation and make him reappear to fill the earth with justice and fairness after it will be filled with injustice and oppression. ’[6]
4. Musa bin Ja’far al-Baghdadi narrated that he had heard Imam Abu Muhammad al-Hasan bin Ali al-Askari (a. s. ) saying, ‘As if I see that you will disagree after me on my successor. Surely, he, who believes in the imams after the messenger of Allah (a. s. ) but denies my son, is like one, who believes in all prophets and messengers of Allah but denies the prophethood of the messenger of Allah (Muhammad) (a. s. ) , because the obedience of the last of us is like the obedience of the first of us, and one, who denies the last of us, is like one who denies the first of us. My son will have an occultation where people will be in doubt about it except those whom Allah preserves. ’[7]
The Imam Comforts Himself
Imam Abu Muhammad (a. s. ) perceived from behind the unseen that he would leave this life and go near his Lord. He said to his mother, ‘In the year two hundred and sixty I shall suffer bad fever from which I shall be afflicted…’
She was distressed, and sorrow overcame her. She began crying. Imam Abu Muhammad (a. s. ) calmed her down saying, ‘The fate of Allah must take place. Do not worry…! ’
In the year two hundred and sixty, he died as he had predicted. [8]
Assassinating The Imam
Al-Mu’tamid, the Abbasid tyrant, could not bear Imam Abu Muhammad (a. s. ) any longer, for he saw and heard people everywhen and everywhere glorify the imam and prefer him to all the Alawids and the Abbasids. Finally, he made his mind to do away with the imam. He assassinated him by inserting fatal poison to him. [9] Poison reacted on his body, and he began suffering bitter and severe pains, while being patient, resorting to Allah.
The Government Confusion
The Abbasid government was too confused when Imam Abu Muhammad (a. s. ) became seriously ill. Al- Mu’tamid ordered five of his trusted statesmen, among whom Nahrir was, to remain in the imam’s house and report to him about every new happening. He also ordered a committee of physicians to test the imam’s health day and night. After two days, he ordered the physicians not to leave the imam alone because his state was too bad. [10]
To The Best Of Abodes
The imams’ health got worse, and the physicians were desperate of his recovery. Death began approaching him quickly. At those last moments of his life, Imam Abu Muhammad (a. s. ) , mentioned Allah, glorified Him, and prayed Him to take him nearer to Him. His lips were busy reciting verses from the Holy Qur'an. He turned towards the Qiblah, and after no long, his pure soul flew towards the Heaven surrounded by the angels of the Beneficent Lord.
It was the greatest loss Muslims suffered in that age. They lost their leader, reformer, and instructor who loved and helped their weak, poor, and orphans.
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The imam’s body was (ritually) washed, enshrouded, put in the coffin, and carried to be prayed on by Muslims. Eesa son of al-Mutawakkil led the prayer by al-Mu’tamid’s order. After the prayer, he uncovered the imam’s face before the Hashemites, the Abbasids, army leaders, government clerks, state officials, judges, and physicians and said to them, ‘This is al-Hasan bin Ali bin Muhammad bin ar-Redha (peace be on them). He died a natural death in his bed. So-and-s0 of Ameerul Mo'minin’s (al-Mu’tamid) servants and trusted men,
So-and-so of judges, and So-and-s0 of physicians were present with him. ’ Then he covered his holy face. [11]
The painful news spread everywhere in Samarra’. It was a great shock for Muslims who hurried up to the imam’s house while crying and weaning. Government offices and all markets were closed. It was like the Day of Resurrection in Samarra’. [12]
Samarra’ did not witnessed before a day of escorting like that. Waves of human beings and flowing masses of people from all classes and trends came to escort the holy corpse of this pure imam (a. s. ) while mentioning his virtues and favors and talking with great sorrow and regret about the great loss they were afflicted with.
In His Last Abode
The pure corpse was brought under a halo of takbir and tahlil[13] towards the last abode. Imam Abu Muhammad (a. s. ) was buried in his house beside the tomb of his father Imam al-Hadi (a. s. ).
Samarra’ had two imams from the twelve imams and leaders of Muslims, and it became at the head of the holy places in the Muslim world. It received and still receives thousands of visitors from everywhere in the world who came to visit the two holy shrines of Imam al-Hadi and Imam al-Askari (peace be on them).
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Once, an-Nasir Lideenillah, the Abbasid caliph, visited the holy shrines of these two infallible imams to be blessed and close to Allah. His vizier suggested to him that he might visit the tombs of his fathers of the Abbasid kings and he responded. When he reached there, he found the graves dark and miserable where sweepings were accumulated and crows gathered. The vizier asked the king to take care and pay money to rebuild these graves, but the Abbasid king said,
‘How far! That is of no use. ’
The vizier asked, ‘why, O Ameerul Mo'minin? ’
He said, ‘Did you see the flourish of the tombs of the pure imams? ’
The vizier said, ‘Yes. ’
The king asked, ‘Do you know the secret behind that? ’
The vizier answered, ‘No. ’
An-Nasir Lideenillah said, ‘My fathers associated with Satan, and these master associated with Allah, and all that which is for Allah remains, and all that which is for Satan perishes and disappears. ’[14]
The Alawids, the Abbasids, and Ja’far, Imam Abu Muhammad’s brothers stood at the tomb and the masses of people began consoling them for this painful affliction.
The Date Of His Death
Imam Abu Muhammad al-Askari (a. s. ) left to the better world on the eighth of Rabee’ul Awwal[15] in the year two hundred and sixty of hijra,[16] while he was twenty-eight years old and still in the prime of youth. [17]
Footnote
[1] Kifayat al-Athar.
[2] Illiyin is the highest position in the Paradise.
[3] Ikmaluddeen by Sheikh as-Saduq, p. 216-217.
[4] Those who defines certain dates for the reappearance of the awaited imam (a. s. ).
[5] Kifayat al-Athar.
[6] Kifayat al-Athar, Ikmaluddeen, p. 228.
[7] Kifayat al-Athar.
[8] Muhaj ad-Da’awat, p. 274.
[9] Al-Irshad, p. 383.
[10] Al-Irshad, p. 383.
[11] Al-Irshad, p. 383.
[12] Al-Irshad, p. 383, Encyclopedia of al-Bustani, vol. 7 p. 45.
[13] Takbir is the saying “Allahu Akbar-Allah is great” and tahlil is the saying “la illaha illallah-there is no god but Allah”.
[14] Kashf al-Ghummah.
[15] Tareekh Baghdad, vol. 7 p. 366.
[16] Mir’at al-Jinan, vol. 2 p. 462, Tareekh al-Khamees, vol. 2 p. 343, Tareekh ibn al-Wardi, vol. 1 p. 325.
[17] Jami’ al-Akhbar, p. 42, Akhbar ad-Duwal, p. 117, al-Irshad, p. 389.
THE ZIYARAH OF IMAM AL-HASAN AL-ASKARI
THE ZIYARAH OF IMAM AL-HASAN AL-ASKARI
Translated by: Badr Shahin
Shaykh al-Tusi has reported through a considerable series of narrators that Imam al-Hasan al-Askari (a. s. ) said, “My grave will be in Surra-man-Ra’a (currently Samarra). It will be shelter for both the parties. ” Explaining this saying, Shaykh al-Majlisi says that ‘both the parties’ means the Shi’ah and the Sunnah. This means that the virtue of the Imam (a. s. ) includes both his adherents and his enemies. Similarly, the holy tomb of Imam al-Kazim (a. s. ) and Imam al-Jawad (a. s. ) is shelter for the people of Baghdad.
Sayyid Ibn Tawus says that once you intend to visit the holy tomb of Imam al-Hasan al-Askari (a. s. ) , you may do the following in the beginning:
Once you arrive in Samarra, you may wash yourself (traditionally, this bathing is called ‘the bath of Ziyarah) , put on the cleanest of your clothes, walk with gravity and tranquility to the tomb, and when you reach at the gate of the holy mausoleum, you may say the following as a form of seeking permission to enter:
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أَأَدْخُلُ یَا نَبِیّ اللّهِ؟
A’ADKHULU YAA NABIYYAL-LAAH (I)
O the Prophet of Allah; may I enter?
أَأَدْخُلُ یَا أَمِیرَ الْمُؤْمِنِینَ؟
A’ADKHULU YAA AMEERAL-MU`MINEEN (A)
O the Commander of the Believers; may I enter?
أَأَدْخُلُ یَا فَاطِمَةُ الزّهْرَاءُ سَیّدَةَ نِسَاءِ الْعَالَمِینَ؟
A’ADKHULU YAA FAAT’IMATAZ-ZAHRAA`U SAYYIDATA NISAA`IL-‘AALAMEEN (A)
O Fatimah al-Zahraa, the Chiefess of the women of the world; may I enter?
أَأَدْخُلُ یَا مَوْلایَ الْحَسَنَ بْنَ عَلِیّ؟
A’ADKHULU YAA MAWLAAYA AL-H’ASANUBNA ‘ALIYY (IN)
O my master, al-Hasan ibn Ali; may I enter?
أَأَدْخُلُ یَا مَوْلایَ الْحُسَیْنَ بْنَ عَلِیّ؟
A’ADKHULU YAA MAWLAAYA AL-H’USAYNUBNA ‘ALIYY (IN)
O my master, al-Husayn ibn Ali; may I enter?
أَأَدْخُلُ یَا مَوْلایَ عَلِیّ بْنَ الْحُسَیْنِ؟
A’ADKHULU YAA MAWLAAYA ‘ALIYYUBNAL-H’USAYN (I)
O my master, Ali ibn al-Husayn; may I enter?
أَأَدْخُلُ یَا مَوْلایَ مُحَمّدَ بْنَ عَلِیّ؟
A’ADKHULU YAA MAWLAAYA MUH’AMMADUBNA ‘ALIYY (IN)
O my master, Muhammad ibn Ali; may I enter?
أَأَدْخُلُ یَا مَوْلایَ جَعْفَرَ بْنَ مُحَمّدٍ؟
A’ADKHULU YAA MAWLAAYA JA’FARUBNA MUH’AMMAD (IN)
O my master, Ja’far ibn Muhammad; may I enter?
أَأَدْخُلُ یَا مَوْلایَ مُوسَى بْنَ جَعْفَرٍ؟
A’ADKHULU YAA MAWLAAYA MOOSABNA JA’FAR (IN)
O my master, Musa ibn Ja’far; may I enter?
أَأَدْخُلُ یَا مَوْلایَ عَلِیّ
A’ADKHULU YAA
O my master, Ali
بْنَ مُوسَى؟
MAWLAAYA ‘ALIYYUBNA MUH’AMMAD (IN)
ibn Musa; may I enter?
أَأَدْخُلُ یَا مَوْلایَ مُحَمّدَ بْنَ عَلِیّ؟
A’ADKHULU YAA MAWLAAYA MUH’AMMADUBNA ‘ALIYY (IN)
O my master, Muhammad ibn Ali; may I enter?
أَأَدْخُلُ یَا مَوْلایَ یَا أَبَا الْحَسَنِ عَلِیّ بْنَ مُحَمّدٍ؟
A’ADKHULU YAA MAWLAAYA YAA ABAL-H’ASANI ‘ALIYYIBNI MUH’AMMAD (IN)
O my master, Abu’l-Hasan Ali ibn Muhammad; may I enter?
أَأَدْخُلُ یَا مَوْلایَ یَا أَبَا مُحَمّدٍ الْحَسَنَ بْنَ عَلِیّ؟
A’ADKHULU YAA MAWLAAYA YAA ABAA MUH’AMMADINIL-H’ASANIBNI ‘ALIYY (IN)
O my master, Abu-Muhammad al-Hasan ibn Ali; may I enter?
أَأَدْخُلُ یَا مَلائِکَةَ اللّهِ الْمُوَکّلِینَ بِهذَا الْحَرَمِ الشّرِیفِ؟
A’ADKHULU YAA MALAA`IKATAL-LAAHIL-MUWAKKALEENA BIHAADHAL-H’ARAMISH- SHAREEF (I)
O the angels of Allah whom are assigned to manage this holy mausoleum; may I enter?
Then, you may enter the holy mausoleum with your right foot and when you stop near the tomb facing it and giving your back to the kiblah direction, you may repeat the following one hundred times:
Allah is the Greatest
ALLAAHU AKBAR (U)
ألله أکبر
Then, you may say the following form of Ziyarah:
Peace be upon you, O my Master:
ASSALAAMU ‘ALAYKA YAA MAWLAAY (A)
السّلامُ عَلَیْکَ یَا مَوْلایَ
Abu-Muhammad al-Hasan son of Ali;
YAA ABAA MUH’AMMADINIL-H’ASANIB-NI
یَا أَبَا مُحَمّدٍَ الْحَسَنِ بْنَ
‘ALIYY (IN)
عَلِیّ
The guide, the well-guided
AL-HAADIL-MUHTADEE
الْهَادِی الْمُهْتَدِی
Allah’s mercy and blessings be upon you.
WA RAH’MATUL-LAAHI WA BARAKAATUH (U)
وَرَحْمَةُ اللّهِ وَبَرَکَاتُهُ،
Peace be upon you, O the intimate servant of Allah and the son of Allah’s intimate servants.
ASSALAAMU ‘ALAYKA YAA WALIYYAL-LAAHI WABNA AWLIYAA`IH (EE)
السّلامُ عَلَیْکَ یَا وَلِیّ اللّهِ وَابْنَ أَوْلِیَائِهِ،
Peace be upon you, O the decisive Argument of Allah and the son of Allah’s decisive Arguments.
ASSALAAMU ‘ALAYKA YAA H’UJJATAL-LAAHI WABNA H’UJAJIH (EE)
السّلامُ عَلَیْکَ یَا حُجّةَ اللّهِ وَابْنَ حُجَجِهِ،
Peace be upon you, O the elite of Allah and the son of Allah’s elite ones.
ASSALAAMU ‘ALAYKA YAA S’AFIYYAL-LAAHI WABNA AS’FIYAA`IH (EE)
السّلامُ عَلَیْکَ یَا صَفِیّ اللّهِ وَابْنَ أَصْفِیَائِهِ،
Peace be upon you, O the representative of Allah, and the son of Allah’s representatives and the father of His representative.
ASSALAAMU ‘ALAYKA YAA KHALEEFATAL-LAAHI WABNA KHULAFAA`IHEE WA ABAA KHALEEFATIH (EE)
السّلامُ عَلَیْکَ یَا خَلِیفَةَ اللّهِ وَابْنَ خُلَفَائِهِ وَأَبَا خَلِیفَتِهِ،
Peace be upon you, O son of the Seal of the Prophets.
ASSALAAMU ‘ALAYKA YABNA KHAATAMAN-NABIYYEEN (A)
السّلامُ عَلَیْکَ یَا بْنَ خَاتَمِ النّبِیّینَ،
Peace be upon you, O son of the Chief of the Prophets’ Successors.
ASSALAAMU ‘ALAYKA YABNA SAYYIDIL-WAS’IYYEEN (A)
السّلامُ عَلَیْکَ یَا بْنَ سَیّدِ الْوَصِیّینَ،
Peace be upon you, O son of the Commander of the Faithful believers.
ASSALAAMU ‘ALAYKA YABNA AMEERIL-MU`MINEEN (A)
السّلامُ عَلَیْکَ یَا بْنَ أَمِیرِ الْمُؤْمِنِینَ،
Peace be upon you, O son of the Chiefess of all women of the world.
ASSALAAMU ‘ALAYKA YABNA SAYYIDATI NISAA`IL-‘AALAMEEN (A)
السّلامُ عَلَیْکَ یَا بْنَ سَیّدَةِ نِسَاءِ الْعَالَمِینَ،
Peace be upon you, O son of the guiding leaders.
ASSALAAMU ‘ALAYKA YABNAL-A`IMMATIL-HAADEEN (A)
السّلامُ عَلَیْکَ یَا بْنَ الائِمّةِ الْهَادِینَ،
Peace be upon you, O son of the orthodox successors (of the Prophets).
ASSALAAMU ‘ALAYKA YABNAL-AWS’IYAA`IR-RAASHIEEN (A)
السّلامُ عَلَیْکَ یَا بْنَ الاوْصِیَاءِ الرَّاشِدِینَ،
Peace be upon you, O the shelter of the pious ones.
ASSALAAMU ‘ALAYKA YAA ‘IS’MATAL-MUTTAQEEN (A)
السّلامُ عَلَیْکَ یَا عِصْمَةَ الْمُتّقِینَ،
Peace be upon you, O the leader of the winning party.
ASSALAAMU ‘ALAYKA YAA IMAAMAL-FAA`IZEEN (A)
السّلامُ عَلَیْکَ یَا إِمَامَ الْفَائِزِینَ،
Peace be upon you, O the haven of the (true) believers.
ASSALAAMU ‘ALAYKA YAA RUKNAL-MU`MINEEN (A)
السّلامُ عَلَیْکَ یَا رُکْنَ الْمُؤْمِنِینَ،
Peace be upon you, O the relief of the aggrieved ones.
ASSALAAM ‘ALAYKA YAA FARAJAL-MALHOOFEEN (A)
السّلامُ عَلَیْکَ یَا فَرَجَ الْمَلْهُوفِینَ،
Peace be upon you, O the heir of the Prophets—the choice ones.
ASSALAAMU ‘ALAYKA YAA WAARITHAL-ANBIYAA`IL-MUNTAJABEEN (A)
السّلامُ عَلَیْکَ یَا وَارِثَ الانْبِیَاءِ الْمُنْتَجَبِینَ،
Peace be upon you, O the keeper of the knowledge of the successor of Allah’s Messenger.
ASSALAAMU ‘ALAYKA YAA KHAAZINA ‘ILMI WAS’IYYI RASOOLIL-LAAH (I)
السّلامُ عَلَیْکَ یَا خَازِنَ عِلْمِ وَصِیّ رَسُولِ اللّهِ،
Peace be upon you, O he who invites to the judgment of Allah.
ASSALAAMU ‘ALAYKA AYYUHAD-DAA’EE BIH’UKMIL-LAAH (I)
السّلامُ عَلَیْکَ أَیّهَا الدَّاعِی بِحُکْمِ اللّهِ،
Peace be upon you, O he who speaks with the Book of Allah.
ASSALAAMU ‘ALAYKA AYYUHAN-NAAT’IQU BIKITAABIL-LAAH (I)
السّلامُ عَلَیْکَ أَیّهَا النَّاطِقُ بِکِتَابِ اللّهِ،
Peace be upon you, O the prime Argument of all the arguments (of Allah).
ASSALAAMU ‘ALAYKA YAA H’UJJATAL-H’UJAJ (I)
السّلامُ عَلَیْکَ یَا حُجّةَ الْحُجَجِ،
Peace be upon you, O the guide of all nations.
ASSALAAMU ‘ALAYKA YAA HAADIL-UMAM (I)
السّلامُ عَلَیْکَ یَا هَادِیَ الامَمِ،
Peace be upon you, O the source of all bounties.
ASSALAAMU ‘ALAYKA YAA WALIYYAN-NI’AM (I)
السّلامُ عَلَیْکَ یَا وَلِیّ النّعَمِ،
Peace be upon you, O the store of knowledge.
ASSALAAMU ‘ALAYKA YAA ‘AYBATAL-‘ILM (I)
السّلامُ عَلَیْکَ یَا عَیْبَةَ الْعِلْمِ،
Peace be upon you, O the ark of forbearance.
ASSALAAMU ‘ALAYKA YAA SAFEENATAL-H’ILM (I)
السّلامُ عَلَیْکَ یَا سَفِینَةَ الْحِلْمِ،
Peace be upon you, O the father of the Awaited Imam:
ASSALAAMU ‘ALAYKA YAA ABAL-IMAAMIL-MUNTAZ’AR (I)
السّلامُ عَلَیْکَ یَا أَبَا الامَامِ الْمُنْتَظَرِ،
Whose claim is evident for the rational people;
AZ’-Z’AAHIRATI LIL-‘AAQILI H’UJJATUH (OO)
الظَّاهِرَةِ لِلْعَاقِلِ حُجّتُهُ،
Whose recognition is fixed in the most certain things;
WATH-THAABITATI FIL-YAQEENI MA’RIFATUH (OO)
وَالثَّابِتَةِ فِی الْیَقِین مَعْرِفَتُهُ،
Whom is concealed against the eyes of the oppressors;
AL-MUH’TAJABI ‘AN A’YUNIZ’-Z’AALIMEEN (A)
الْمُحْتَجَبِ عَنْ أَعْیُنِ الظَّالِمِینَ،
Whom is hidden from the regimes of the faithless authorities;
WAL-MUGHAYYABI ‘AN DAWLATIL-FAASIQEEN (A)
وَالْمُغَیّبِ عَنْ دَوْلَةِ الْفَاسِقِینَ،
And through whom our Lord shall recover Islam over again after it will be effaced,
WAL-MU’EEDI RABBUNAA BIHIL-ISLAAMA JADEEDAN BA’DAL-INT’IMAAS (I)
وَالْمُعِیدِ رَبّنَا بِهِ الاسْلامَ جَدِیدًا بَعْدَ الانْطِمَاسِ،
And He shall recover the Qur’an fresh over again after it will be eradicated.
WAL-QUR`AANA GHAD’D’AN BA’DAL-INDIRAAS (I)
وَالْقُرْآنَ غَضًّا بَعْدَ الانْدِرَاسِ،
O master: I bear witness that you did offer prayers,
ASH-HADU YAA MAWLAAYA ANNAKA AQAMTAS’-S’ALAA (TA)
أَشْهَدُ یَامَوْلایَ أَنّکَ أَقَمْتَ الصّلاةَ،
And you did defray the Zakat,
WA-AATAYTAZ-ZAKAA (TA)
وَآتَیْتَ الزّکَاةَ،
And you did enjoined the right,
WA-AMARTA BIL-MA’ROOF (I)
وَأَمَرْتَ بِالْمَعْرُوفِ،
And you did forbid the wrong,
WA NAHAYTA ‘ANIL-MUNKAR (I)
وَنَهَیْتَ عَنِ الْمُنْکَرِ،
And you did call to the way of your Lord with wisdom and goodly exhortation,
WA DA’AWTA IAA SABEELI RABBIKA BIL-H’IKMATI WAL-MAW-‘IZ’ATIL-H’ASANA (TI)
وَدَعَوْتَ إِلَى سَبِیلِ رَبّکَ بِالْحِکْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ،
And you did worship Allah sincerely until death came upon you.
WA ‘ABADTAL-LAAHA MUKHLIS’AN H’ATTAA ATAAKAL-YAQEEN (U)
وَعَبَدْتَ اللّهَ مُخْلِصًا حَتَّى أَتَاکَ الْیَقِینُ،
I thus beseech Allah in the name of the rank that you enjoy with Him,
AS`ALUL-LAAHA BISH-SHA`NIL-LADHEE LAKUM ‘INDAH (OO)
أَسْأَلُ اللّهَ بِالشّأْنِ الّذِی لَکُمْ عِنْدَهُ
That He may accept my visit to you,
AN YATAQABBALA ZIYAARATEE LAKUM
أَنْ یَتَقَبّلَ زِیَارَتِی لَکُمْ،
And He may receive my efforts with thanks,
WA YASHKURA SA’YEE ILAYKUM
وَیَشْکُرَ سَعْیِی إِلَیْکُمْ،
And He may respond to my prayers through you,
WA YASTAJEEBA DU’AA`EE BIKUM
وَیَسْتَجِیبَ دُعَائِی بِکُمْ،
And He may include me with the supporters, the followers, and adherents to the right
WA YAJ-‘ALANEE MIN ANS’AARIL-H’AQQI WA ATBAA’IHEE WA ASHYAA’IH (EE)
وَیَجْعَلَنِی مِنْ أَنْصَارِ الْحَقّ وَأَتْبَاعِهِ وَأَشْیَاعِهِ
As well as with the devotees and the lovers of it.
WA MAWAALEEHI WA MUH’IBBEEH (I)
وَمَوَالِیهِ وَمُحِبّیهِ،
Peace and Allah’s mercy and blessings be upon you.
WAS-SALAAMU ‘ALAYKA WA RAH’MATUL-LAAHI WA BARAKAATUH (OO)
وَالسّلامُ عَلَیْکَ وَرَحْمَةُ اللّهِ وَبَرَکَاتُهُ.
You may then kiss the holy tomb, put your right and then you left cheek on it, and say the following:
ثم قبّل ضریحه وضع خدّک الأیمنِ علیه، ثم الأیسر وقل:
O Allah: (please do) send blessings upon our master Muhammad and upon his Household,
ALLAAHUMM S’ALLI ‘ALAA SAYYIDINAA MUH’AMMADIN WA AHLI BAYTIH (EE)
اللّهُمّ صَلّ عَلَى سَیّدِنَا مُحَمّدٍ وَأَهْلِ بَیْتِهِ،
And send blessings upon al-Hasan, son of Ali, who guides to Your religion, Who calls to Your way,
WA S’ALLI ‘ALAL-H’ASANIBNIN ‘ALIYYINIL-HAADEE ILAA DEENIK (A)
وَصَلّ عَلَى الْحَسَنِ بْنِ عَلِیّ الْهَادِی إِلَى دِینِکَ،
WAD-DAA’EE ILAA SABEELIK (A)
وَالدَّاعِی إِلَى سَبِیلِکَ،
The sign of true guidance
‘ALAMIL-HUDAA
عَلَمِ الْهُدَى،
The lantern of true piety
WA MANAARIT-TUQAA
وَمَنَارِ التّقَى،
The essence of rationality
WA MA’DINIL-H’IJAA
وَمَعْدِنِ الْحِجَى،
The resource of reason
WA MA`WAN-NUHAA
وَمأْوَى النّهَى،
The raining cloud over mankind
WA GHAYTHIL-WARAA
وَغَیْثِ الْوَرَى،
The cloud of wisdom
WA SAH’AABIL-H’IKMA
وَسَحَابِ الْحِکْمَةِ،
The ocean of admonition
WA BAH’RIL-MAW’IZ’A
وَبَحْرِ الْمَوْعِظَةِ،
The heir of the Imams
WA WAARITHIL-A`IMMA
وَوَارِثِ الائِمّةِ،
The witness over the (Muslim) community
WASH-SHAHEEDI ‘ALAL-UMMA
وَالشّهِیدِ عَلَى الامّةِ،
The sinless, the well-mannered,
AL-MA’S’OOMIL-MUHADHDHAB (I)
الْمَعْصُومِ الْمُهَذّبِ،
The virtuous, the favorite (by Allah) ,
WAL-FAAD’ILIL-MUQARRAB (I)
وَالْفَاضِلِ الْمُقَرّبِ،
The purified against filth
WAL-MUT’AHHARI MINAR-RIJS (I)
وَالْمُطَهّرِ مِنَ الرّجْسِ،
The one whom You have given the knowledge of the (Holy) Book in inheritance,
ALLADHEE WARRATHTAHOO ‘ILMAL-KITAAB (I)
الّذِی وَرّثْتَهُ عِلْمَ الْکِتَابِ،
And You have given clear judgment,
WA ALHAMTAHOO FAS’LAL-KHIT’AAB (I)
وَأَلْهَمْتَهُ فَصْلَ الْخِطَابِ،
And You have appointed him as the leading sign for those who follow the direction You have decided,
WA NAS'ABTAHOO ‘ALAMAN LI-AHLI QIBLATIK (A)
وَنَصَبْتَهُ عَلَمًا لأَهْلِ قِبْلَتِکَ،
And You have decided the obedience to him to be attached to the obedience to You
WA QARANTA T’AA’ATAHOO BIT’AA’ATIK (A)
وَقَرَنْتَ طَاعَتَهُ بِطَاعَتِکَ،
And You have imposed the love for him upon all Your creatures.
WA FARAD’TA MAWADDATAHOO ‘ALAA JAMEE’I KHALEEQATIK (A)
وَفَرَضْتَ مَوَدّتَهُ عَلَى جَمِیعِ خَلِیقَتِکَ،
O Allah: on account of the fact that he always turned to you with excellent sincerity in Your Oneness,
ALLAAHUMMA FAKAMAA ANAABA BIH’USNIL-IKHLAAS’I FEE TAWH’EEDIK (A)
اللّهُمّ فَکَمَا أَنَابَ بِحُسْنِ الاخْلاصِ فِی تَوْحِیدِکَ،
And he always argued and defeated those who anthropomorphized You
WA ARDAA MAN KHAAD’A FEE TASHBEEHIK (A)
وَأَرْدَى مَنْ خَاضَ فِی تَشْبِیهِکَ،
And he always defended those who faithfully believed in You;
WA H’AAMAA ‘AN AHLIL-EEMAANI BIK (A)
وَحَامَى عَنْ أَهْلِ الایمَانِ بِکَ،
So, O my Lord, (please) cover him with Your blessings due to which he joins the rank of those who behave humbly toward You,
FAS’ALLI YAA RABBI ‘ALAYHI S’ALAATAN YALH’AQU BIHAA MAH’ALLAL-KHAASHI’EEEN (A)
فَصَلّ یَارَبّ عَلَیْهِ صَلاةً یَلْحَقُ بِهَا مَحَلّ الْخَاشِعِینَ،
And due to which he surmounts to the rank of his forefather—the Seal of the Prophets,
WA YA’LOO FIL-JANNATI BIDARAJATI JADDIHEE KHAATAMIN-NABIYYEEN (A)
وَیَعْلُو فِی الْجَنّةِ بِدَرَجَةِ جَدّهِ خَاتَمِ النّبِیّینَ،
And (please do) convey to him greetings and compliments from us,
WABALLIGH-HU MINNAA TAH’IYYATAN WA SALAAMAA (N)
وَبَلّغْهُ مِنَّا تَحِیّةً وَسَلامًا،
And (please do) grant us favor and benevolence from You, on account of our loyalty to him
WA AATINAA MIN LADUNKA FEE MUWAALAATIHEE FAD’LAN WA IH’SAANAA (N)
وَآتِنَا مِنْ لَدُنْکَ فِی مُوَالاتِهِ فَضْلاً وَإِحْسَانً
And also grant us forgiveness and gratification,
WA MAGHFIRATAN WA RID’WAANAA (N)
وَمَغْفِرَةً وَرِضْوَانًا،
For You are, most certainly, the Lord of enormous favor and huge bliss.
INNAKA DHOO FAD’LIN ‘AZ’EEMIN WA MANNIN JASEEM (IN)
إِنّکَ ذُو فَضْلٍ عَظِیمٍ، وَمَنّ جَسِیمٍ.
You may then offer the (two-Rak’ah) Ziyarah Prayer and say the following thereafter:
ثم تصلّی صلاة الزیَارة فإذَا فرغت قل:
O All-eternal Lord, O All-everlasting,
YAA DAA`IMU YAA DAYMOOM (U)
یَا دَائِمُ یَا دَیْمُومُ،
O Ever-living, O All-subsisting,
YAA H’AYYU YAA QAYYOOM (U)
یَا حَیّ یَا قَیّومُ،
O the Reliever of agonies and griefs
YAA KAASHIFAL-KARBI WAL-HAMM (I)
یَا کَاشِفَ الْکَرْبِ وَالْهَمّ،
O the Soother of anguishes,
WA YAA FAARIJAL-GHAMM (I)
وَیَا فَارِجَ الْغَمّ،
O the Appointer of the Messengers,
WA YAA BAA’ITHAR-RUSUL (I)
وَیَا بَاعِثَ الرّسُلِ،
O the Truthful to what He promises,
WA YAA S’AADIQAL-WA’D (I)
وَیَا صَادِقَ الْوَعْدِ،
O Ever-living, there is no deity save You
WA YAA H’AYYU LAA ILAAHA ILLAA ANT (A)
وَیَا حَیّ لا إِلهَ إِلا أَنْتَ،
I beg You in the name of Your two dear ones: Muhammad
ATAWASSALU ILAYKA BI-H’ABEEBAYKA MUH’AMMAD (IN)
أَتَوَسّلُ إِلَیْکَ بِحَبِیبِکَ مُحَمّدٍ
And his successor, Ali—his cousin and the husband of his daughter,
WA WAS’IYYIHEE ‘ALIYYINIBNI ‘AMMIHEE WA S’IHRIHEE ‘ALABNATIH (EE)
وَوَصِیّهِ عَلِیّ ابْنِ عَمّهِ وَصِهْرِهِ عَلَى ابْنَتِهِ
By both of whom You have sealed Your laws
ALLADHAYNI KHATAMTA BIHIMASH-SHARAA`I’ (A)
الّذِین خَتَمْتَ بِهِمَا الشّرَائِعَ،
And by both of whom You have opened interpretation and Your pioneering ordains,
WA FATAH’TA BIHIMAT-TA`WEELA WAT’-T’ALAA`I’ (A)
وَفَتَحْتَ بِهِمَا التّأْوِیلَ وَالطّلائِعَ،
So, (please do) send upon both of them blessings that are witnessed by the ancient and the coming generations,
FAS’ALLI ‘ALAYHIMAA S’ALAATAN YASH-HADU BIHAL-AWWALOONA WAL-AAKHIROON (A)
فَصَلّ عَلَیْهِمَا صَلاةً یَشْهَدُ بِهَا الاوّلُون َ وَالآخِرُونَ،
And by which the intimate servants and the righteous ones are saved,
WA YANJOO BIHAL-AWLIYAA`U WAS’-S’AALIH’OON (A)
وَیَنْجُو بِهَا الاوْلِیَاءُ وَالصَّالِحُونَ،
And I also beg You in the name of Fatimah the Luminous, the mother of the well-guided Imams,
WA ATAWASSALU ILAYKA BI-FAAT’IMATAZ-ZAHRAA`I WAALIDATIL-A`IMMATIL- MAHDIYYEEN (A)
وَأَتَوَسّلُ إِلَیْکَ بِفَاطِمَةَ الزّهْرَاءِ وَالِدَةِ الائِمّةِ الْمَهْدِیّینَ،
And the Chiefess of all women of the world,
WA SAYYIDATI NISAA`IL-‘AALAMEEN (A)
وَسَیّدَةِ نِسَاءِ الْعَالَمِینَ،
Whom shall be allowed to intercede for the followers of her immaculate descendants,
AL-MUSHAFFA’ATI FEE SHII’ATI AWLAADIHAT’-T’AYYIBEEN (A)
الْمُشَفّعَةِ فِی شِیعَةِ أَوْلادِهَا الطّیّبِینَ،
So, (please do) send upon her blessings that are as endless as ages
FAS’ALLI ‘ALAYHAA S’ALAATAN DAA`IMATAN ABADAL-AABIDEEN (A)
فَصَلّ عَلَیْهَا صَلاةً دَائِمَةً أَبَدَ الآبِدِینَ،
And as endless as times.
WA DAHRAD-DAAHIREEN (A)
وَدَهْرَ الدَّاهِرِینَ،
And I also beg You in the name of al-Hasan—the pleased,
WA ATAWASSALU ILAYKA BIL-H’ASANIR-RAD’IYY (I)
وَأَتَوَسّلُ إِلَیْکَ بِالْحَسَنِ الرّضِیّ
The infallible, and the pure—
AT’-T’AAHIRIZ-ZAKIYY (I)
الطَّاهِرِ الزّکِیّ،
And in the name of al-Husayn—the oppressed, the
WAL-H’USAYNIL-MAZ’LOOMIL-MARD’IYYIL-BARRIT-TAQIYY (I)
وَالْحُسَیْنِ الْمَظْلُومِ الْمَرْضِیّ الْبَرّ التّقِیّ،
pleased, the pious, and the righteous-
(they both are) the masters of the youth of Paradise,
SAYYIDAY SHABAABI AHLIL-JANNA (TI)
سَیّدَیْ شَبَابِ أَهْلِ الْجَنّةِ
The two virtuous and infallible Imams
AL-IMAAMAYNIL-KHAYYIRAYNIT’-T’AYYIBAYN (I)
الامَامَیْنِ الْخَیّرَیْنِ الطّیّبَیْنِ
The pious, the pure,
AT-TAQIYYAYNIN-NAQIYYAYN (I)
التّقِیّیْنِ النّقِیّیْنِ
The immaculate, the martyred
AT’-T’AAHIRAYNISH-SHAHEEDAYN (I)
الطَّاهِرَیْنِ الشّهِیدَیْنِ
The oppressed, the slain;
AL-MAZ’LOOMAYNIL-MAQTOOLAYN (I)
الْمَظْلُومَیْنِ الْمَقْتُولَیْنِ،
So, (please do) send upon them blessings whenever the sun rises and sets;
FAS’ALLI ‘ALAYHIMAA MAA T’ALA’AT SHAMSUN WA MAA GHARABAT
فَصَلّ عَلَیْهِمَا مَا طَلَعَتْ شَمْسٌ وَمَا غَرَبَتْ
Blessings that are consecutive and successive.
S’ALAATAN MUTAWAALIYATAN MUTATAALIYA (TAN)
صَلاةً مُتَوَالِیَةً مُتَتَالِیَةً،
And I also beg You in the name of Ali son of al-Husayn—the chief of the worshippers,
WA ATAWASSALU ILAYK BI-‘ALIYYIBNIL-H’USAYNI SAYYIDIL-‘AABIDEEN (A)
وَأَتَوَسّلُ إِلَیْکَ بِعَلِیّ بْنِ الْحُسَیْنِ سَیّدِ الْعَابِدِینَ،
And the concealed for fear of the oppressors—
AL-MAH’JOOBI MIN KHAWFIZ’-Z’AALIMEEN (A)
الْمَحْجُوبِ مِنْ خَوْفِ الظَّالِمِینَ،
And in the name of Muhammad son of Ali, al-Baqir (i. e. the one who split knowledge) , the pure,
WA BIMUH’AMMADIBNI ‘ALIYYINIL-BAAQIRIT’-T’AAHIR (I)
وَبِمُحَمّدِ بْنِ عَلِیّ الْبَاقِرِ الطَّاهِرِ
The glowing light.
AN-NOORIZ-ZAAHIR (I)
النّورِ الزَّاهِرِ
(they both are) the two Imams and masters,
AL-IMAAMAYNIS-SAYYIDAYN (I)
الامَامَیْنِ السّیّدَیْنِ،
The keys to blessings,
MIFTAAH’AYIL-BARAKAAT (I)
مِفْتَاحَیِ الْبَرَکَاتِ،
And the lanterns in the murk.
WA MIS’BAAH’AYIZ’-Z’ULUMAAT (I)
وَمِصْبَاحَیِ الظّلُمَاتِ،
So, (please) send blessings upon them whenever night comes,
FAS’ALLI ‘ALAYHIMAA MAA SARAA LAYL (UN)
فَصَلّ عَلَیْهِمَا مَا سَرَى لَیْلٌ
And whenever daylight rises,
WA MAA AD’AA`A NAHAAR (UN)
وَمَا أَضَاءَ نَهَارٌ
Such ceaseless blessings.
S’ALAATAN TAGHDOO WA TAROOH’ (U)
صَلاةً تَغْدُو وَتَرُوحُ،
And I also beg You in the name of Ja’far son of Muhammad—
WA ATAWASSALU ILAYKA BI-JA’FARIBNI MUH’AMMAD (IN)
وَأَتَوَسّلُ إِلَیْکَ بِجَعْفَرِ بْنِ مُحَمّدٍ
The truthful in what he conveys from Allah,
AS’-S’AADIQI ‘ANIL-LAAH (I)
الصَّادِقِ عَنِ اللّهِ،
The spokesman of Allah’s knowledge—
WAN-NAAT’IQI FEE ‘ILMIL-LAAH (I)
وَالنَّاطِقِ فِی عِلْمِ اللّهِ،
And in the name of Musa son of Ja’far,
WA BIMOOSABNI JA’FAR (IN)
وَبِمُوسَى بْنِ جَعْفَرٍ
The self-righteous servant (of Allah) ,
AL-‘ABDIS’-S’AALIH’I FEE NAFSIH (EE)
الْعَبْدِ الصَّالِحِ فِی نَفْسِهِ،
And the well-whisher successor (of the Prophet).
WAL-WAS’IYYIN-NAAS’IH’ (I)
وَالْوَصِیّ النَّاصِحِ،
(They both are) the two guiding and well-guided Imams,
AL-IMAAMAYNIL-HAADIYAYNIL-MAHDIYYAYN (I)
الامَامَیْنِ الْهَادِیَیْنِ الْمَهْدِیّیْنِ
The two adequate, right Imams.
AL-WAAFIYAYNIL-KAAFIYAYN (I)
الْوَافِیَیْنِ الْکَافِیَیْنِ،
So, (please) send upon them blessings whenever an angel glorifies You
FAS’ALLI ‘ALAYHIMAA MAA SABBAH'A LAKA MALAK (UN)
فَصَلّ عَلَیْهِمَا مَا سَبّحَ لَکَ مَلَکٌ،
And whenever a planet moves.
WA TAH’ARRAKA LAKA FALAK (UN)
وَتَحَرّکَ لَکَ فَلَکٌ،
Such increasable and growing blessings
S’ALAATAN TUNMAA WA TAZEED (U)
صَلاةً تُنْمَى وَتَزِیدُ،
That are neither ending nor stopping.
WA LAA TAFNAA WA LAA TABEED (U)
وَلا تَفْنَى وَلا تَبِیدُ،
And I also beg You in the name of Ali ibn Musa, the well-pleased
WA ATAWASSALU ILAYKA BI-‘ALIYYIBNI MOOSAR-RID’AA
وَأَتَوَسّلُ إِلَیْکَ بِعَلِیّ بْنِ مُوسَى الرّضَا،
And in the name of Muhammad son of Ali, the well-contented—
WA BIMUH’AMMADIBNI ‘ALIYYINIL-MURTAD’AA
وَبِمُحّمَدِ بْنِ عَلِیّ الْمُرْتَضَى
The two purified and selected Imams,
AL-IMAAMAYNIL-MUT’AHHARAYNIL-MUNTAJABAYN (I)
الامَامَیْنِ الْمُطَهّرَیْنِ الْمُنْتَجَبَیْنِ،
So, (please) send upon them blessings whenever morning glows and endures,
FAS’ALLI ‘ALAYHIMAA MAA AD’AA`A S’UBH’UN WA DAAM (A)
فَصَلّ عَلَیْهِمَا مَا أَضَاءَ صُبْحٌ وَدَامَ
Such blessings that take them up to the rank of Your
S’ALAATAN TURAQQEEHIMAA ILAA RID’WAANIKA FIL-‘ILLIYYEENA MIN JINAANIK
صَلاةً تُرَقّیهِمَا إِلَى رِضْوَانِکَ فِی الْعِلّیّین مِنْ جِنَانِکَ،
pleasure in the highest level of Your gardens of Paradise.
I also beg You in the name of Ali son of Muhammad, the orthodox,
WA ATAWASSALU ILAYKA BI-‘ALIYYINIBNI MUH’AMMADINIR-RAASHID
وَأَتَوَسّلُ إِلَیْکَ بِعَلیّ بْنِ مُحَمّدٍ الرَّاشِدِ
And in the name of al-Hasan ibn Ali, the guide;
WAL-H’ASANIBNI ‘ALIYYINIL-HAADEE
وَالْحَسَنِ بْنِ عَلِیّ الْهَادِی
(The two Imams) who supervise the affairs of Your servants,
AL-QAA`IMAYNI BI`AMRI ‘IBAADIK (A)
الْقَائِمَیْنِ بِأَمْرِ عِبَادِکَ،
(the two Imams) whom are also tested by unbearable ordeals,
AL-MUKHTABARAYNI BIL-MIH’ANIL-HAA`ILA (TI)
الْمُخْتَبَرَیْنِ بِالْمِحَنِ الْهَائِلَةِ،
And who acted patiently against the swerving enmities.
WAS’-S’AABIRAYNI FIL-IH’ANIL-MAA`ILA (TI)
وَالصَّابِرَیْنِ فِی الاحَنِ الْمَائِلَةِ،
So, (please do) send upon them blessings that are suitable enough to be the reward of the enduring people,
FAS’ALLI ‘ALAYHIMAA KIFAA`A AJRIS’-S’AABIREEN (A)
فَصَلّ عَلَیْهِمَا کِفَاءَ أَجْرِ الصَّابِرِینَ،
And that are worth being the prize of the winners,
WA IZAA`A THAWAABIL-FAA`IZEEN (A)
وَإِزَاءَ ثَوَابِ الْفَائِزِینَ
Such blessings that pave for them the way to exaltation.
S’ALAATAN TUMAHHIDU LAHUMAR-RIF’A (TA)
صَلاةً تُمَهّدُ لَهُمَا الرّفْعَةَ،
And I also beg You,
WA ATAWASSALU ILAYKA YAA RABBI BI-
وَأَتَوَسّلُ إِلَیْکَ یَا رَب
O Lord, in the name of our Imam,
IMAAMINAA
بِإِمَامِنَا،
The rising in our ages,
WA MUH’AQQIQI ZAMAANINAA
وَمُحَقّقِ زَمَانِنَا،
The promised day,
AL-YAWMIL-MAW’OOD (I)
الْیَوْمِ الْمَوْعُودِ،
The witnessed observer
WASH-SHAAHIDIL-MASH-HOOD (I)
وَالشَّاهِدِ الْمَشْهُودِ،
The luminous light
WAN-NOORIL-AZ-HAR (I)
وَالنّورِ الازْهَرِ،
The bright illumination
WAD’-D’IYAA`IL-ANWAR (I)
وَالضّیَاءِ الانْوَرِ،
The supported by means of horror
AL-MANS’OORI BIR-RU’B (I)
الْمَنْصُورِ بِالرّعْبِ،
And the triumphant with happiness.
WAL-MUZ’AFFARI BIS-SA’AADA (TI)
وَالْمُظَفّرِ بِالسّعَادَةِ،
So, (please) send upon him blessings that are as many as the number of fruits
FAS’ALLI ‘ALAYHI ‘ADADATH-THAMAR (I)
فَصَلّ عَلَیْهِ عَدَدَ الثّمَرِ،
And as many as the leaves of trees,
WA AWRAAQISH-SHAJAR (I)
وَأَوْرَاقِ الشّجَرِ،
And as many as townspeople
WA AJZAA`IL-MADAR (I)
وَأَجْزَاءِ الْمَدَرِ،
And as many as hairs of people and animals
WA ‘ADADASH-SHA’RI WAL-WABAR (I)
وَعَدَدَ الشّعْرِ وَالْوَبَرِ،
And as many as all things that Your knowledge encompasses
WA ‘ADADA MAA AH’AAT’A BIHEE ‘ILMUK (A)
وَعَدَدَ مَا أَحَاطَ بِهِ عِلْمُکَ،
And You Book counts,
WA AH’S’AAHU KITAABUK (A)
وَأَحْصَاهُ کِتَابُکَ،
Such blessings due to which all the ancient and the last generations envy him.
S’ALAATAN YAGHBIT’UHOO BIHAL-AWWALOONA WAL-AAKHIROON (A)
صَلاةً یَغْبِطُهُ بِهَا الاوّلُونَ وَالآخِرُونَ.
O Allah: (please do) include us with his group,
ALLAAHUMMA WAH’SHURNAA FEE ZUMRATIH (EE)
اللّهُمّ وَاحْشُرْنَا فِی زُمْرَتِهِ،
And cause us to keep on obeying him,
WAH’FAZ’NAA ‘ALAA T’AA’ATIH (EE)
وَاحْفَظْنَا عَلَى طَاعَتِهِ،
And guard us through his state
WAH’RUSNAA BIDAWLATIH (EE)
وَاحْرُسْنَا بِدَوْلَتِهِ،
And confer upon us with the loyalty to him,
WA AT-H’IFNAA BIWILAAYATIH (EE)
وَأَتْحِفْنَا بِوِلایَتِهِ،
And give us victory over our enemies as a result of his power
WANS’URNAA ‘ALAA A’DAA`IHEE BI-‘IZZATIH (EE)
وَانْصُرْنَا عَلَى أَعْدَائِنَا بِعِزّتِهِ،
And include us, O Lord, with those who turn to You constantly,
WAJ-‘ALNAA YAA RABBI MINAT-TAWWAABEEN (A)
وَاجْعَلْنَا یَا رَبّ مِنَ التّوَابِینَ
O the most Merciful of all those who show mercy.
YAA ARH’AMAR-RAAH’IMEEN (A)
یَا أَرْحَمَ الرَّاحِمِینَ.
O Allah: surely, Iblis, the rebel, the accursed,
ALLAAHUMMA WA INNA IBLEESAL-MUTAMARRIDAL-LA’EEN (A)
اللّهُمّ وَإِنّ إِبْلِیسَ الْمُتَمَرّدَ اللّعِینَ
Asked You to grant his respite so that he would mislead Your creatures, and You granted him so,
QADIS-TANZ’ARAKA LI-IGHWAA`I KHALQIKA FA-ANZ’ARTAH (OO)
قَدِ اسْتَنْظَرَکَ لاِغْوَاءِ خَلْقِکَ فَأَنْظَرْتَهُ،
And he asked You to reprieve him so that he would misguide Your servants, and You reprieved him,
WASTAMHALAKA LI-ID’LAALI ‘ABEEDIKA FA AMHALTAH (OO)
وَاسْتَمْهَلَکَ لاِضْلالِ عَبِیدِکَ فَأَمْهَلْتَهُ
This is because he carried a good idea about You.
BISAABIQI ‘ILMIKA FEEH (I)
بِسَابِقِ عِلْمِکَ فِیهِ
He thus nested and gave birth of many hosts.
WAQAD ‘ASHSHASHA WA KATHURAT JUNOODUH (OO)
وَقَدْ عَشّشَ، وَکَثُرَتْ جُنُودُهُ،
So, his armies have been overcrowding,
WAZDAH’AMAT JUYOOSHUH (OO)
وَازْدَحَمَتْ جُیُوشُهُ،
And his propagandists have widespread in all the corners of this earth,
WANTASHARAT DU’AATUHOO FEE AQT’AARIL-ARD’ (I)
وَانْتَشَرَتْ دُعَاتُهُ فِی أَقْطَارِ الارْضِ،
And they have mislead Your servants,
FA-AD’ALLOO ‘IBAADAK (A)
فَأَضَلّوَا عِبَادَکَ،
And deformed Your religion,
WA-AFSADOO DEENAK (A)
وَأَفْسَدُوَا دِینَکَ،
And displaced the words from their right places,
WA H’ARRAFUL-KALIMA ‘AN MAWAAD’I’IH (EE)
وَحَرّفُوَا الْکَلِمَ عَنْ مَوَاضِعِهِ،
And made Your servants diverse revelries,
WA JA’ALOO ‘IBAADAKA SHIYA’AN MUTAFARRIQEEN (A)
وَجَعَلُوَا عِبَادَکَ شِیَعًا مُتَفَرّقِینَ،
And rebellious parties.
WA AH’ZAABAN MUTAMARRIDEEN
وأَحْزَابًا مُتَمَرّدِینَ،
And You promised that You would demolish his (i. e. Iblis) edifice,
WAQAD WA’ADTA NAQD’A BUNYAANIH (EE)
وَقَدْ وَعَدْتَ نَقْضَ بُنْیَانِهِ،
And You would tear out his matters,
WA TAMZEEQA SHA`NIH (EE)
وَتَمْزِیقَ شَأْنِهِ،
So, (please do) deaden his sons and armies,
FA AHLIK AWLAADAHOO WA JUYOOSHAH (OO)
فَأَهْلِکْ أَوْلادَه وَجُیُوشَهُ،
And purify Your lands from his inventions and fabrications,
WA T’AHHIR BILAADAKA MINIKH-TIRAA’AATIHEE WAKH-TILAAFAATIH (EE)
وَطَهّرْ بِلادَکَ مِنِ اخْتِرَاعَاتِهِ وَاخْتِلافَاتِهِ،
And relieve Your servants from his factions and analogies,
WA ARIH’ ‘IBAADAKA MIN MADHAAHIBIHEE WA QIYAASAATIH (EE)
وَأَرِحْ عِبَادَکَ مِنْ مَذَاهِبِهِ وَقِیَاسَاتِهِ،
And make the disaster of evil surround them,
WAJ-‘AL DAA`IRATAS-SAW`I ‘ALAYHIM
وَاجْعَلْ دَائِرَةَ السّوْءِ عَلَیْهِمْ،
And extend Your justice
WABSUT’ ‘ADLAK (A)
وَابْسُطْ عَدْلَکَ،
And give victory to Your religion,
WA AZ’-HIR DEENAK (A)
وَأَظْهِرْ دِینَکَ،
And give strength to Your intimate servants,
WA QAWWI AWLIYAA`AK (A)
وَقَوّ أَوْلِیَاءَکَ،
And weaken Your enemies,
WA AWHIN A’DAA`AK (A)
وَأَوْهِنْ أَعْدَاءَکَ،
And make Your intimate servants inherit the lands of Iblis and these of his fans,
WA AWRITH DIYAARA IBLEESA WA DIYAARA AWLIYAA`IHEE AWLIYAA`AK (A)
وَأَوْرِثْ دِیَارَ إِبْلِیسَ وَدِیَارَ أَوْلِیَائِهِ أَوْلِیَاءَکَ،
And make the fans of Iblis stay forever in the blazing Fire
WA KHALLID-HUM FIL-JAH’EEM (I)
وَخَلّدْهُمْ فِی الْجَحِیمِ،
And make them taste from the painful torment,
WA ADHIQ-HUM MINAL-‘ADHAABIL-ALEEM (I)
وَأَذِقْهُمْ مِنَ الْعَذَابِ الالِیمِ،
And make the curses of You that are kept in the evil
WAJ-‘AL LA’AA`INAKAL-MUSTAWDA’ATA FEE MANAAH’ISIL-
وَاجْعَلْ لَعَائِنَکَ الْمُسْتَوْدَعَةَ فِی مَنَاحِس
part of the creation and in the deformed part of the nature surround them forever,
KHILQATI WA MASHAAWEEHIL-FIT’RATI DAA`IRATAN ‘ALAYHIM
الْخِلْقَةِ وَمَشَاوِیهِ الْفِطْرَةِ دَائِرَةً عَلَیْهِمْ
And control over them,
WA MUWAKKALATAN BIHIM
وَمُوَکّلَةً بِهِمْ
And strike them every morning and evening
WA JAARIYATAN FEEHIM KULLA S’ABAAH’IN WA MASAA` (IN)
وَجَارِیَةً فِیهِمْ کُلّ صَبَاحٍ وَمَسَاءٍ
And every single minute.
WA GHUDUWWIN WA RAWAAH’ (IN)
وَغُدُوّ وَرَوَاحٍ.
O Our Lord: (please do) grant us goodness in this world
RABBANAA AATINAA FID-DUNYAA H’ASANA (TAN)
رَبّنَا آتِنَا فِی الدّنْیَا حَسَنَةً
And goodness in the world to come,
WA FIL-AAKHIRATI H’ASANA (TAN)
وَفِی الآخِرَةِ حَسَنَةً
And save us, out of Your mercy, from the torment of Fire.
WA QINAA BIRAH’MATIKA ‘ADHAABAN-NAAR (I)
وَقِنَا بِرَحْمَتِکَ عَذَابَ النَّارِ
You are surely the most Merciful of all those who show mercy.
YAA ARH’AMAR-RAAH’IMEEN (A)
یَا أَرْحَمَ الرَّاحِمِینَ.
You may then pray Him for yourself or your brethren-in-faith.
ثم ادع بمَا تحبّ لنفسک ولاخوَانک.
The Common Ziyarah of Imam al-Hadi and Imam al-Askari
السّلامُ عَلَیْکُمَا یَا وَلِیّیِ اللّهِ،
ASSALAAMU 'ALAYKUMAA YAA WALIYYAYIL-LAAH (I)
Peace be upon you (both) ; O the representatives of Allah!
السّلامُ عَلَیْکُمَا یَا حُجّتَیِ اللّهِ،
ASSALAAMU 'ALAYKUMAA YAA H'UJJATAYIL-LAAH (I)
Peace be upon you (both) ; O the Arguments of Allah (against His created beings)!
السّلامُ عَلَیْکُمَا یَا نُورَیِ اللّهِ فِی ظُلُمَاتِ الارْضِ،
ASSALAAMU 'ALAYKUMAA YAA NOORAYIL-LAAHI FEE Z'ULUMAATIL-ARD' (I)
Peace be upon you (both) ; O the Light of Allah in the murk of the earth!
السّلامُ عَلَیْکُمَا یَا مَنْ بَدَا لِلّهِ فِی شَأْنِکُمَا،
ASSALAAMU 'ALAYKUMAA YAA YAA MAN BADAA LIL-LAAHI FEE SHA`NIKUMAA
Peace be upon you (both) ; O the two whom Allah has decided on you!
أَتَیْتُکُمَا زَائِرًا، عَارِفًا بِحَقّکُمَا،
ATAYTUKUMAA ZAA`IRAN 'AARIFAN BIH'AQQIKUMAA
I have come to you visiting your tombs and recognizing your right,
مُعَادِیًا لأَعْدَائِکُمَا، مُوَالِیًا لأَوْلِیَائِکُمَا،
MU'AADIYAN LI-A'DAA`IKUMAA MUWAALIYAN LI-AWLIYAA`IKUMAA
And incurring the hostility of those who antagonize you and declaring my friendliness to those who adhere to you,
مُؤْمِنًا بِمَا آمَنْتُمَا بِهِ،
MU`MINAN BIMAA AAMANTUMAA BIHEE
And believing in whatever you
کَافِرًا بِمَا کَفَرْتُمَا بِهِ،
KAAFIRAN BIMAA KAFARTUMAA BIH (EE)
believed in and disbelieving in whatever you disbelieved,
مُحَقّقًا لِمَا حَقّقْتُمَا، مُبْطِلا لِمَا أَبْطَلْتُمَا،
MUH'AQQIQAN LIMAA H'AQQAQTUMAA MUBT'ILAN LIMAA ABT'ALTUMAA
And deeming right all that which you deemed right and deeming wrong all that which you deemed wrong.
أَسْأَلُ اللّهَ رَبّی وَرَبّکُمَا أَنْ یَجْعَلَ حَظّی مِنْ زِیَارَتِکُمَا الصّلاةَ عَلَى مُحَمّدٍ وَآلِهِ،
AS-ALUL-LAAHA RABBEE WA RABBAKUMAA AN YAJ-'AL H'AZ'Z'EE MIN ZIYAARATIKUMAS'- S'ALAATA 'ALAA MUH'AMMADIN WA AALIH (EE)
I thus beseech Allah, my and your Lord, that He may decide that the rewards of my visit to you to be His sending blessings upon Mu¦ammad and his Household
وَأَنْ یَرْزُقَنِی مُرَافَقَتَکُمَا فِی الْجِنَانِ مَعَ آبَائِکُمَا الصَّالِحِینَ،
WA AN YARZUQANEE MURAAFAQATAKUMAA FIL-JINAANI MA'A AABAA-IKUMAS'- S'AALIH'EEN (A)
And that He may grant me the favor of accompanying you both in the gardens of Paradise with your righteous fathers,
وَأَسْأَلُهُ أَنْ یُعْتِقَ رَقَبَتِی مِنَ النَّارِ،
WA AS-ALUHOO AN YA'TIQA RAQABATEE MINAN-NAAR (I)
And I beseech Him that He may save me from Hellfire,
وَیَرْزُقَنِی شَفَاعَتَکُمَا وَمُصَاحَبَتَکُمَا،
WA YARZUQANEE SHAFAA'ATAKUMAA WA MUS'AAH'ABATAKUMAA
And that He may grant me your intercession and your company,
وَیُعَرّفَ بَیْنِی وَبَیْنَکُمَا،
WA YU'ARRIFA BAYNEE WA BAYNAKUMAA
And that He may introduce me to you
وَلا یَسْلُبَنِی حُبّکُمَا وَحُبّ آبَائِکُمَا الصَّالِحِینَ،
WA LAA YASLUBANEE H'UBBAKUMAA WA H'UBBA AABAA-IKUMAS'-S'AALIH'EEN (A)
And that He may never take out my love for you and my love for your righteous fathers from my heart
وَأَنْ لا یَجْعَلَهُ آخِرَ الْعَهْدِ مِنْ زِیَارَتِکُمَا،
WA AN LAA YAJ-'ALAHOO AAKHIRAL-'AHDI MIN ZIYAARATIKUMAA
And that He may not make this time the last of my visits to you,
وَیَحْشُرَنِی مَعَکُمَا فِی الْجَنّةِ بِرَحْمَتِهِ.
WA YAH'SHURANEE MA'AKUMAA FIL-JANNATI BIRAH'MATIH (EE)
And that He may include me with your group in Paradise, out of His mercy.
اللّهُمّ ارْزُقْنِی حُبّهُمَا، وَتَوَفّنِی عَلَى مِلّتِهِمَا.
ALLAAHUMMAR-ZUQNEE H'UBBAHUMAA WA TAWAFFANEE 'ALAA MILLATIHIMAA
O Allah: (please do) grant me love for them, and make me die following their course.
اللّهُمّ الْعَنْ ظَالِمِی آلِ مُحَمّدٍ حَقّهُمْ وَانْتَقِمْ مِنْهُمْ،
ALLAAHUMMAL-'AN Z'AALIMEE AALI MUH'AMMADIN H'AQQAHUM WANTAQIM MINHUM
O Allah: (please do) curse and punish those who usurped the right of the Family of Mu¦ammad.
اللّهُمّ الْعَنِ الاوّلِینَ مِنْهُمْ وَالآخِرِینَ
ALLAAHUMMAL-'ANIL-AWWALEENA MINHUM WAL-AAKHIREEN (A)
O Allah: (please do) curse the past and the coming generations of those people
وَضَاعِفْ عَلَیْهِمُ الْعَذَابَ
WA D'AA'IF 'ALAYHIMUL-'ADHAAB (A)
And apply to them two folds of torture,
وَابْلُغْ بِهِمْ وَبِأَشْیَاعِهِمْ وَمُحِبّیهِمْ وَمُتّبِعِیهِمْ أَسْفَلَ دَرَکٍ مِنَ الْجَحِیمِ
WABLUGH BIHIM WA BI-ASHYAA'IHIM WA MUH'IBBEEHIM WA MUTTABI'EEHIM ASFALA DARAKIN MINAL-JAH'EEM (I)
And send them, as well as their fans, their adherents, and the followers, to the deepest area of Hellfire.
إِنّکَ عَلَى کُلّ شَیْءٍ قَدِیرٌ.
INNAKA 'ALAA KULLI SHAY-IN QADEER (UN)
Verily, You have power over all things.
اللّهُمّ عَجّلْ فَرَجَ وَلِیّکَ وَابْنِ وَلِیّکَ
ALLAAHUMMA 'AJJIL FARAJA WALIYYIKA WABNI WALIYYIK (A)
O Allah: (please do) hasten the Relief of Your representative and the son of Your representative,
وَاجْعَلْ فَرَجَنَا مَعَ فَرَجِهِ یَا أَرْحَمَ الرَّاحِمِینَ.
WAJ-'AL FARAJANAA MA'A FARAJAHOO YAA ARH'AMAR-RAAH'IMEEN (A)
And cause our relief to accompany his relief; O the most Merciful of all those who show mercy.
Prayer for Imam al-Hasan al-Askari
O Allah: (please do) send blessings upon al-Hasan, son of Ali, son of Muhammad,
ALLAAHUMMA S’ALLI ‘ALAL-H’ASANIBNI ‘ALIYYINIBNI MUH’AMMAD (IN)
اللّهُمّ صَلّ عَلَى الْحَسَنِ بْنِ عَلِیّ بْنِ مُحَمّدٍ
The upright, the pious,
AL-BARRIT-TAQIYY (I)
الْبَرّ التّقِیّ،
The honest, the faithful,
AS’-S’AADIQIL-WAFIYY (I)
الصَّادِقِ الْوَفِیّ،
The brilliant light
AN-NOORIL-MUDHEE` (I)
النّورِ الْمُضِیءِ،
The keeper of Your knowledge,
KHAAZINI ‘ILMIK (A)
خَازِنِ عِلْمِکَ،
And the reminding of Your Oneness,
WAL-MUDHAKKIRI BITAWH’EEDIK (A)
وَالْمُذَکّرِ بِتَوْحِیدِکَ،
And Your representative,
WA WALIYYI AMRIK (A)
وَوَلِیّ أَمْرِکَ،
And the successor of the leaders of the religion—the guide, orthodox ones—
WA KHALAFI A`IMMATID-DEENIL-HUDAATIR-RAASHIDEEN (A)
وَخَلَفِ أَئِمّةِ الدّینِ الْهُدَاةِ الرَّاشِدِینَ،
And the Claim against the inhabitants of this world.
WAL-H’UJJATI ‘ALAA AHLID-DUNYAA
وَالْحُجّةِ عَلَى أَهْلِ الدّنْیَا،
So, O Lord: (please do) send blessings upon him,
FAS’ALLI ‘ALAYHI YAA RABB (I)
فَصَلّ عَلَیْهِ یَا رَبّ
In the best manner that You have ever sent blessings upon any of Your elite servants,
AFD’ALA MAA S’ALLAYTA ‘ALAA AH’ADIN MIN AS’FIYAA`IK (A)
أَفْضَلَ مَا صَلّیْتَ عَلَى أَحَدٍ مِنْ أَصْفِیَائِکَ
And Your Claims, and the descendants of Your Apostles,
WA H’UJAJIKA WA AWLAADI RUSULIK (A)
وَحُجَجِکَ وَأَوْلادِ رُسُلِکَ
O the God of the Worlds.
YAA ILAAHAL-‘AALAMEEN (A)
یَا إِلهَ الْعَالَمِینَ.
Reference books
1. Usool al-Kafi by al-Kulayni
2. A’lam al-Wara by at-Tabarsi
3. Akhbar ad-Duwal by al-Qirmani
4. Al-Irshad by Sheikh al-Mufid
5. Akhbar al-al-Buhturi by as-Sawli
6. Al-Alhan by Abdurrahman Sidqi
7. Al-Akhbar at-Tuwal by ad-Daynawarii
8. Abu Ja’far Muhammad bin Ali al-Hadi by al-Gharawi
9. A’yan ash-Shia by Sayyid Muhsin al-Amin al-Aamili
10. Al-Istibsar by at-Toosi
11. Al-Ittihaf Bihubil Ashraf by ash-Shabrawi
12. Al-Bayan wet Tabyeen by al-Jahidh
13. Baynal Khulafa’ wel Khula’a’ fil Asr al-Abbasi by Salahuddeen
14. Bahr al-Ansab, photocopied in Ameerul Mo'minin Library
15. Bihar al-Anwar by al-Majlisi
16. Tareekh Baghdad by al-Khateeb al-Baghdadi
17. Tareekh al-Khamees
18. Tareekh ibn al-Wardi by ibn al-Wardi
19. Tareekh ibn al-Fida’ by ibn al-Fida’
20. Tuhfat al-Anam by al-Qafoori
21. Tareekh at-Tamaddun al-Islami by Jurji Zaydan
22. Tareekh al-Ya’qubi by al-Ya’qubi
23. Tathkirat al-Khawass by ibn al-Jawzi
24. At-Tahthib by at-Toosi
25. Thimar al-Quloob
26. Ath-Thaqib fil-Manaqib by al-Jirjani, manuscript in Ameerul Mo'minin Library
27. Jawharat al-Kalam fee Madh as-Sadah al-A’lam by al-Qaraghulli
28. Jami’ al-Akhbar
29. Jami’ Karamat al-Awliya’
30. Jawami’ al-Kalim
31. The life of Imam Musa bin Ja’far by Baqir Shareef al-Qurashi
32. The life of Imam Ali al-Hadi by Baqir Shareef al-Qurashi
33. Hayat al-Haywan by al-Jahidh
34. Khutat al-Maqrizi by al-Maqrizi
35. Dala’il al-Imamah by at-Tabari
36. Diwan (divan) al-Buhturi by al-Buhturi
37. The Encyclopedia by al-Bustani
38. The Encyclopedia of the Twentieth Century by Farid Wajdi
39. Ad-Diyarat by ash-Shabashti
40. Ath-Tharee’ah by Agha Buzurg at-Tehrani
41. Rijal al-Barqi by al-Barqi
42. Rijal ibn Dawud by ibn Dawud
43. Rijal at-Toosi by at-Toosi
44. Fee Manaqib al-A’immah by Yousuf bin Hatim ash-Shami
45. Rawdhaat al-Jannaat by Muhammad Baqir al-Khawansari
46. Zahr al-Adaab by al-Husari
47. Zahratul Maqul
48. Sirr as-Silsilah al-Alawiyyah by ibn Nasr al-Bukhari
49. Safeenatul Bihar by Sheikh Abbas al-Qummi
50. Samt an-Nujoom by al-Awali
51. Sahih at-Tarmithi by at-Tarmithi
52. As-Sihah by al-Jawhari
53. Tabaqaat ibn al-Mu’tazz by ibn al-Mu’tazz
54. Tabaqaat al-Atibba’ by ibn Abi Usaybi’ah
55. Uyoon al-Mu’jizat
56. Al-Urwatul Wuthqa by Sayyid Kadhim al-Yazdi
57. Uyoon at-Tawareekh by ibn Shakir al-Kutubi
58. Al-Iqd al-Farid by ibn Abd Rabbih
59. Ilal ash-Sharayi’ by Sheikh as-Saduq
60. Al-Ghaybah by at-Toosi
61. Al-Aghani by Abul Faraj al-Isfahani
62. Falah as-Sa’il by ibn Tawuss
63. Fawat al-Wafiyyat
64. Al-Fihrist by ibn an-Nadim
65. Al-Fihrist by at-Toosi
66. Al-Fakhri
67. Al-Fusool al-Muhimmah by ibn as-Sabbagh
68. Kifayat al-Athar by al-Khazza
69. Al-Kamil fit-Tareekh by ibn al-Atheer
70. Kashf al-Ghummah by al-Arbali
71. Al-Kuna wel Alqab by Sheikh Abbas al-Qummi
72. Noor al-Absar by ash-Shabalanji
73. Nuzhat an-Nadhir fee Tanbeeh al-Khawatir
74. An-Nujoom az-Zahirah
75. Rijal an-Najashi by an-Najashi
76. Nisa’ al-Khulafa’ by ibn as-Siba’iy
77. Murooj ath-Thahab by al-Mas’oodi
78. Man la Yahdhuruhu al-Faqeeh by Sheikh as-Saduq
79. Muqtadhab al-Athar
80. Al-Manaqib by ibn Shahrashub
81. Al-Mujdi (fin Nasab) , manuscript in Ameerul Mo'minin Library no. 2879
82. Mu'jam Rijal al-Hadith by Imam al-Khoei
83. Majma’ al-Bahrayn by at-Turayhi
84. Mabani Takmilat al-Minhaj by Imam al-Khoei
85. Mir’at az-Zaman by ibn al-Jawzi (manuscript in Ameerul Mo'minin Library)
86. Maqatil at-Talibiyeen by Abul Faraj al-Isfahani
87. Al-Majalis as-Saniyyah by al-Aamili
88. Majma’ az-Zawa’id
89. Mu’jam al-Buldan by Yaqut al-Hamawi
90. Mustadrak al-Hakim by al-Hakim
91. Al-Muntadhim by ibn al-Jawzi
92. Al-Mahasin wel Masawi’ by al-Bayhaqi
93. Al-Mustadhraf min Akhbar al-Hawari by Salahuddeen
94. Lectures on the History of the Islamic Nations by al-Khudhari
95. Al-Imta’ wel Mu’anasah by Abu Hayyan at-Tawhidi
96. Muhaj ad-Da’awat by ibn Tawuss
97. Muhadharatul Abrar
98. Al-Hashimiyyaat by al-Kumayt
99. Al-Wuzara’ wel Kuttab by al-Jashbari
100. Al-Wulat wel Qudhat by al-Kindi