Introduction

The Reward for the Ziyārah of the Messenger of Allāh (s.a.a.w.), the Commander of the Believers (a.s.), and Imams Ĥasan and Ĥusain (a.s.)

The Reward for the Ziyārah of the Messenger of Allāh (s.a.a.w.)

The Ziyārah of the Prophet (s.a.a.w.), Invocations Next to His Grave, and Performance of the Ziyārah

The Rewards and the Merits of Establishing Prayers in the Mosque of the Messenger of Allāh (s.a.a.w.)

The Ziyārah of Ĥamzah (a.s.), the Uncle of the Messenger of Allah (s.a.a.w.), and the Other Martyrs (of Uĥud)

The Rewards and the Merits of Going to the Mosques and the Graves in Madǐnah

Bidding Farewell After the Ziyārah of the Messenger of Allāh (s.a.a.w.)

The Rewards and the Merits of Establishing Prayers in the Mosque of Kūfah and the Mosque of Sahlah

Indication of the Location of the Grave of the Commander of the Believers (a.s.)

The Reward for the Ziyārah of the Commander of the Believers (a.s.)

The Ziyārah of the Commander of the Believers (a.s.), Invocations Next to His Grave, Performance of the Ziyārah

Bidding Farewell After the Ziyārah of the Commander of the Believers (a.s.)

The Merits of the Euphrates River, Drinking from Its Water, and Performing Ghusl in It

The Prophet’s Love for Imams Ĥasan and Ĥusain (a.s.), His Command to Love Them, and the Reward for Loving Them

The Ziyārah of Imam Ĥasan ibn ‘Ali (a.s.) and the Other Imams (a.s.) in Baqǐ’

The Martyrdom of Ĥusain ibn ‘Ali (a.s.) Revealed Through Jabra`ǐl

Jabra`ǐl Shows the Land on Which Ĥusain (a.s.) Will Be Killed to the Messenger of Allāh (s.a.a.w.)

The Verses in Qur’an about the Martyrdom of Ĥusain (a.s.) and the Avenging of His Blood

The Prophets’ Knowledge of the Martyrdom of Ĥusain ibn ‘Ali (a.s.)

The Angels’ Knowledge of the Martyrdom of Ĥusain (a.s.)

The Curse of Allāh, the Blessed and the Exalted, and the Prophets on the Killers of Ĥusain ibn ‘Ali (a.s.)

The Prophet (s.a.a.w.) said, “My nation will kill Ĥusain (a.s.) after me.”

Words of the Commander of the Believers and Imam Ĥusain (a.s.) about His Martyrdom

Signs of the Killing of Ĥusain ibn ‘Ali (a.s.) in Different Places

The Killer of Ĥusain (a.s.) and the Killer of Yaĥyā ibn Zakariyyā (a.s.)

Crying of the Entire Creation of Allāh on Ĥusain ibn ‘Ali (a.s.)

Crying of the Angels on Ĥusain ibn ‘Ali (a.s.)

Weeping of the Heavens and the Earth over the Killing of Ĥusain (a.s.) and Yaĥyā ibn Zakariyyā (a.s.)

The Lamentation of Jinn on Ĥusain ibn ‘Ali (a.s.)

Cursing of the Pigeons on the Killers of Ĥusain (a.s.)

The Lamentation of the Owl on Ĥusain (a.s.)

The Reward for Those Who Cry Over Ĥusain ibn ‘Ali (a.s.)

The Reward for Those Who Recite a Poem about Ĥusain (a.s.), Cry, and Make Others Cry

The Reward for Those Who Drink Water, Remembering Ĥusain (a.s.) and Cursing His Killers

Crying of Imam ‘Ali ibn Ĥusain (a.s.) on (His Father) Ĥusain ibn ‘Ali (a.s.)

Ĥusain (a.s.): “The Martyr of Tears” No Believer Mentions Him Without Crying

Ĥusain (a.s.): “The Master of the Martyrs”

The Ziyārah of Ĥusain ibn ‘Ali (a.s.) by the Prophets

The Ziyārah of Ĥusain ibn ‘Ali (a.s.) by the Angels

The Messenger of Allāh, ‘Ali, Fāťimah, and the Imams (a.s.) Pray for Those Who Go to the Ziyārah of Ĥusain (a.s.)

The Angels’ Pray for Those Who Go to the Ziyārah of Ĥusain (a.s.)

The Merits of the Angels’ Prayers for Those Who Go to the Ziyārah of Ĥusain (a.s.)

The Ziyārah of Ĥusain (a.s.) Is Obligatory and Every Believer Should Fulfill this Obligation Toward Ĥusain and the Rest of the Imams (a.s.)

The Reward for Those Who Go to the Ziyārah of Ĥusain (a.s.) or Help Others Go to His Ziyārah

The Reward for Those Who Go to the Ziyārah of Ĥusain (a.s.) at Times of Fear

The Reward for Those Who Give Charity During the Ziyārah of Ĥusain (a.s.)

That Which Is Not Recommended to Take to the Ziyārah of Ĥusain ibn ‘Ali (a.s.)

The Behavior Expected of Those Who Go to the Ziyārah of Ĥusain ibn ‘Ali (a.s.)

The Reward for Going to the Ziyārah of Ĥusain (a.s.) on Foot or by Any Means of Transport, Allāh’s Confidential Discourse with the Zā`ir of Ĥusain (a.s.)

The Way in Which Allāh, the Great and Almighty, Honours Those Who Go to the Ziyārah of Ĥusain ibn ‘Ali (a.s.)

The Time Spent in the Ziyārah of Ĥusain (a.s.) Is Not Counted from One’s Life

Those Who Go to the Ziyārah of Ĥusain (a.s.) Are the Neighbours of the Messenger of Allāh, the Commander of the Believers, and Fāťimah (a.s.)

Those Who Go to the Ziyārah of Ĥusain (a.s.) Will Enter Paradise Before Others

The Reward for Those Who Go to the Ziyārah of Ĥusain (a.s.) Knowing His Rights

Those Who Go to the Ziyārah of Ĥusain (a.s.) Because of Their Love for the Messenger of Allāh (s.a.a.w.), the Commander of the Believers (a.s.), and Fāťimah (s.a.)

The Reward for Those Who Go to the Ziyārah of Ĥusain (a.s.) Yearning for Him

The Reward for Those Who Go to the Ziyārah of Ĥusain (a.s.) Anticipating Rewards from Allāh

The Ziyārah of Ĥusain (a.s.): The Best of Deeds

The Ziyārah of Ĥusain (a.s.) Is Like the Ziyārah of Allāh on His Throne

The Ziyārah of Ĥusain (a.s.) and the Other Imams (a.s.) Is Equal to the Ziyārah of the Messenger of Allāh (s.a.a.w.)

The Ziyārah of Ĥusain (a.s.) Prolongs Life and Increases Sustenance Neglecting It Shortens Life and Decreases Sustenance

The Ziyārah of Ĥusain (a.s.) Erases Sins

The Reward for the Ziyārah of Ĥusain (a.s.) Is Equal to the Reward of Performing an ‘Umrah

The Reward for the Ziyārah of Ĥusain (a.s.) Is Equal to the Reward of Performing a Hajj

The Reward for the Ziyārah of Ĥusain (a.s.) Is Equal to the Reward for Performing a Hajj and an ‘Umrah

Going to the Ziyārah of Ĥusain (a.s.) Is Equal to Performing Hajj Several Times

The Reward for the Ziyārah of Ĥusain (a.s.) Is Equal to the Reward of Freeing Many Slaves

Those Who Go to the Ziyārah of Ĥusain (a.s.) Will Be Granted the Power of Intercession

The Ziyārah of Ĥusain (a.s.) Removes One’s Grief and Fulfills Requests

The Reward for the Ziyārah of Ĥusain (a.s.) on the Day of ‘Arafah

The Reward for the Ziyārah of Ĥusain (a.s.) on the Day of ‘Āshūrā

The Reward for the Ziyārah of Ĥusain (a.s.) on the Fifteenth of Sha’bān

The Reward for the Ziyārah of Ĥusain (a.s.) in the Month of Rajab

The Reward for the Ziyārah of Ĥusain (a.s.) on Any Day Other than an Eid and the Day of ‘Arafah

The Reward for Performing Ghusl with the Water of the Euphrates (River) Before the Ziyārah of Ĥusain (a.s.)

Permission Not to Perform the Ghusl Before the Ziyārah of Ĥusain (a.s.)

Different Ways in Which the Angels Honour Those Who Go to the Ziyārah of Ĥusain (a.s.) Knowing His Rights

Those Who Neglect the Ziyārah of Ĥusain (a.s.)

The Ziyārah of Ĥusain ibn ‘Ali (a.s.) and How It Should Be Performed

How to Establish Prayers Next to the Grave of Ĥusain (a.s.)

 “TAQŠǏR” of the Obligatory Prayers and Performing Voluntary Prayers During Ziyārah

Establishing Prayers in Full Form Next to the Grave of Ĥusain (a.s.)

The Reward for Establishing the Obligatory and “Nāfilah” Prayers Next to the Grave of Ĥusain (a.s.)

How to Bid Farewell After the Ziyārah of Ĥusain ibn ‘Ali (a.s.)

How to Perform the Ziyārah of Abil Faďl ‘Abbās ibn ‘Ali (a.s.)

How to Bid Farewell After the Ziyārah of Abil Faďl ‘Abbās ibn ‘Ali (a.s.)

How to Bid Farewell to the Martyrs (Companions of Ĥusain (a.s.))

The Merits of Karbalā and the Ziyārah of Ĥusain (a.s.)

The Ĥā`ir and Its Sanctity

Ĥā`ir: One of the Places in Which Allāh Loves to be Called Upon

The Clay of the Grave of Ĥusain (a.s.) and Seeking Cure Through It

The Clay of the Grave of Ĥusain (a.s.): A Cure and Protection

The Place from Which the Clay of the Grave of Ĥusain (a.s.) Should be Collected and How it Should be Collected

That Which Should be Recited Before Eating from the Dust of the Grave of Ĥusain (a.s.)

Eating from any Clay is Unlawful Except the Clay of the Grave of Ĥusain (a.s.), For Verily It Is the Cure

How Those Who Live Far (from the Grave of Ĥusain (a.s.)) Should Perform His Ziyārah

Neglecting the Ziyārah of the Grave of Ĥusain (a.s.)

The Minimum Number of Times One Should Go to the Ziyārah of Ĥusain (a.s.) and the Longest Time Allowed to Delay the Ziyārah for the Wealthy and Poor

The Reward for the Ziyārah of the Graves of Abil Ĥasan Mūsā ibn Ja’far and Muĥammad ibn ‘Ali Al-Jawād (a.s.) in Baghdad

بِسْمِ اللّهِ الرَّحْمنِ الرَّحِيمِالحمد لله أهل الحمد و وليه و الدالّ عليه و المجازي به و المثيب عنه حمدا يزيد و لا يبيد و لا ينفد جلّ جلاله و عظم سلطانه و تعالى مكانه و تقدّست أسماؤه و اتصلت آلاؤه و تواضع كل شيء لهيبته و خضع كل شيء لملكه و ربوبيّته و لا يدرك الواصفون صفته و لا تبلغ الأوهام كنه معرفته فهو كما وصف نفسه إلها واحدا أحدا صمدا لَمْ يَلِدْ وَ لَمْ يُولَدْ. وَ لَمْ- يَكُنْ لَهُ كُفُواً أَحَدٌ و أشهد أن لا إله إلا الله وحده لا شريك له و أشهد أن محمدا عبده و رسوله أعطاه الوسيلة و شرفه بالفضيلة و أكرمه بالرسالة و أيّده بالدلالة و أبان به الإسلام و فضله على جميع خلقه من أهل سمائه و أرضه و بره و بحره فضلا لا يسمو إليه حد و لا يبلغه  واصف و فضل به أهل بيته على جميع الأنام و جعلهم الحجج البالغة و أيدهم بالإمامة و افترض طاعتهم على جميع من به دان و لله وحّد و برسوله (ص) أقرّ و جعل فضلهم فضلا لا يصفه واصف و لا يدركه ناعت و لا يبلغ منتهاه ذو لبّ- و لا يطمع فيه طامع فجعلهم نجوم الأرض يهتدى بهم من الضلالة و يزيل بهم حيرة العمى و جعلهم أوتاد الأرض أن تميد بأهلها و أبان فضلهم على لسان نبيه (ص) و فرض على العباد مودّتهم في كتابه الناطق- على لسان نبيه الصادق حيث يقول جلّ من قائل- قُلْ لا أَسْئَلُكُمْ عَلَيْهِ أَجْراً إِلَّا الْمَوَدَّةَ فِي الْقُرْبى فأمر النبي (ص) بحبهم و حثّ على التقرّب إليهم في برّهم و زيارتهم في حياتهم و بعد مماتهم و جعل لذلك ثوابا و فضلا لا تحيط به الأوهام و ما لا يحصيه الأنام و لا يبلغ وصف واصف منه التمام ففعلت أمته (ص) ضد ما أمر به الله و نبيه (ص) فقتلوا من أمروا بمحبته و شردوا من أمروا بطاعته و جفوا من أمروا بزيارته و أخافوا من قبل ذلك بأحسن قبول و قام به أحسن قيام على مقدار طاقة الإمكان و قدرة الزمان و عادوهم على ذلك ثم مع ذلك يرجون بأنهم يوفقون للرشاد و أنهم مقيمون على السداد مؤدّون لما افترض عليهم بالليل و النهار راجون شفاعة نبيهم يوم القرار كلا بل نبيهم المخاصم لهم يوم المعاد و الطالب لهم بما فعلوا عند الثواب في يوم القيامة بين يدي رب الأرباب تبارك و تعالى عن ظلم العباد و إِنَّ رَبَّكَ لَبِالْمِرْصادِ و أنا مبين لك أطال الله بقاءك ما أثاب الله به الزائر لنبيه و أهل بيته (صلوات الله عليهم أجمعين )بالآثار الواردة عنهم (ص) على رغم من أنكر فضلهم ذلك و جحده و أباه و عادى عليه و بالله أستعين على ذلك و عليه أتوكل و هو حسبي في الأمور كلها وَ نِعْمَ الْوَكِيلُ. و إنما دعاني إلى تصنيف كتابي هذا مسألتك و تردادك القول علي مرة بعد أخرى تسألني ذلك و لعلمي بما فيه لي من المثوبة- و التقرب إلى الله تبارك و تعالى و إلى رسوله و إلى علي و فاطمة و الأئمة (صلوات الله عليهم)أجمعين و إلى جميع المؤمنين ببثه فيهم و نشره في إخواني المؤمنين على جملته فأشغلت الفكر فيه و صرفت الهم إليه و سألت الله تبارك و تعالى العون عليه حتى أخرجته و جمعته عن الأئمة (صلوات الله عليهم أجمعين )من أحاديثهم و لم أخرج فيه حديثا روي عن غيرهم إذا كان فيما روينا عنهم من حديثهم ص- كفاية عن حديث غيرهم و قد علمنا أنا لا نحيط بجميع ما روي عنهم في هذا المعنى و لا في غيره لكن ما وقع لنا من جهة الثقات من أصحابنا (رحمهم الله برحمته) و لا أخرجت فيه حديثا روي عن الشذاذ من الرجال يؤثر ذلك عنهم عن المذكورين غير المعروفين بالرواية المشهورين بالحديث و العلم و سميته كتاب كامل الزيارات و فضلها و ثواب ذلك و فصلته أبوابا كل باب منه يدل على معنى لم أخرج فيه حديثا يدل على غير معناه فيختلف على الناظر فيه و القارئ له و لا يعلم ما يطلب و إني و كيف كما فعل غيرنا من المصنفين إذ جعلوا الباب بغير ما ضمنوه فأخرجوا في الباب أحاديث لا تدل على معنى الباب حتى ربما لم يكن في الباب حديث يدل على معنى بين من الأحاديث التي لا تليق بترجمة الباب و لا على شيء منه و الذي أردت بذلك التسهيل على من أراد حديثا منه قصد الباب الذي يريد الحديث فيه فيجده و لئلا يمل الناظر فيه و القارئ له و المستمع لقراءته و ليعلم ما خصّ اللّه به وليَّه من زائري قبر الحسين (ع) و السادة (ص) و لتكثر الرغبة فيهم و في زيارتهم (ص) طلبا لما أعدّ الله جلَّ و عزَّ لهم من الثواب الجزيل و الفوز العظيم و الله أسأل بما هو أهله و بأحب أسمائه إليه أن يصلي على محمد و آله مكافاتي عليه ما أمَّلته فأردته و أن لا يحرمني من ذلك برحمته و جوده و كرمه و صلى الله على محمد و آله الصفوة الأخيار الأبرار عليهم السلام و رحمة الله و بركاته.

1. In the Name of Allāh, Most Gracious, Most Merciful Praise is due to Allāh who is worthy of praise and has authority over it. He guides the people toward it (praising Him) and rewards them and compensates them for it – an increasing praise which does not vanish nor end. His might is exalted and His sovereignty is great. He is exalted, His names are sacred, and His blessings are continuous. Everything is humiliated in His Awe and is humble before His Ruling and Divinity. One cannot describe His characteristics and the imagination cannot fathom knowing Him. He is as He has described Himself: the God, the One, the Only, the Eternal, He is not begotten nor does he beget, and there is none like Him. And I testify that there is no god but Allāh. He is alone and He has no partners. And I testify that Muḥammad (s.a.a.w.) is His Slave and His Messenger. He (Allāh) has given him (the Prophet (s.a.a.w.)) the platform (on the Day of Judgment), honoured him with (innumerable) merits, dignified him with prophethood, supported him with miracles, and manifested Islām through him. He has elevated him above all of His creation from among the inhabitants of His heavens, His earths, His lands, and His oceans. He has elevated him to a position which no one can ascend to and no one can describe. He has elevated the Prophets’ family (a.s.) above all of creation through him and He has appointed them as His Manifesting Decisive Proofs. He supported them with Imamate and made obeying them mandatory on everyone who follows His religion, believes in His Oneness, and testifies to (the prophethood of) His Messenger (s.a.a.w.). He has made their merits such that no one can describe them and no one can truly praise them. The most intelligent ones cannot truly understand their merits and no one can wrongfully desire their (unique) merits. He has appointed them as the stars for the earth through whom people are guided (and prevented) from going astray and through whom confusion and (spiritual) blindness are kept away. And He has appointed them as the pillars of the earth who prevent it from destroying its inhabitants. He has explained their merits on the tongue of His Prophet (s.a.a.w.) and made loving them obligatory on His slaves in His Speaking Book and through the tongue of His Truthful Prophet (s.a.a.w.) by saying – and He is the most honourable one to say anything – “Say (O Muḥammad) I do not ask you anything for the toils of prophethood, except love for my nearest kin” (42:23). The Prophet (s.a.a.w.) ordered (the people) to love them and stressed seeking nearness to them, being kind to them, and going to their Ziyārah during their lives and after their death. He mentioned such (incredible) merits and rewards for going to their Ziyārah that (these merits and rewards) are beyond that which can be fathomed by the human imagination, counted by all of the created beings, or truly described. However, his nation did the opposite of that which Allāh and His Messenger (s.a.a.w.) had ordered. Instead (his nation) killed those whom they were ordered to love, expelled those whom they were ordered to obey, and abandoned those to whose Ziyārah they were ordered to go. They frightened those who accepted the orders of Allāh willingly and who fulfilled them based on their ability and the circumstances of the time. They antagonized them (for going to Ziyārah). Despite this, they expect to be guided to the right path, they believe that they are the followers of the correct path and that they fulfill that which has been made obligatory on them day and night. And they expect the intercession of their Prophet (s.a.a.w.) on the Appointed Day (of Judgment). Nay!!! Their Prophet (s.a.a.w.) will be their enemy on the Promised Day! He will seek revenge against them at the time of reward (and punishment) on the Day of Judgment in front of the Lord of the lords. Verily He is Blessed and Exalted, far above oppressing the slaves. “Lo! Your Lord is ever watchful” (89:14). I will explain to you – may Allah extend your life – the rewards which Allāh gives to those who go to the Ziyārah of His Prophet and his family (a.s.) through that which has been narrated only from them (the Ahlul Bayt (a.s.)), against the will of those who deny their merits, those who reject them, and antagonize (them and their followers) based on this. I seek help from Allāh in this and rely on Him. He is sufficient for me in all affairs and He is the best One on whom one can rely. Verily that which led to writing this book was your repeated requests (to do so) as well as my knowledge of the rewards and the nearness which I can attain to Allāh, His Messenger, ‘Ali, Fāťimah, and the Imams (a.s.) by writing this book, and to the rest of the believers through publishing these narrations and sharing them with my brothers from among the believers. I started to think about this (compilation) and focused my energy on it and asked Allāh, the Blessed and the Exalted, for help until I finished compiling it, using only the narrations of the Imams (a.s.). I did not include anything which has been narrated from anyone else, for verily that which has been narrated from the Ahlul Bayt (a.s.) is sufficient; there is no need to narrate anything from others. We acknowledge that we cannot encompass everything which has been narrated from them about this topic (Ziyārah) or about any other topic (for that matter). Furthermore, I have only narrated that which was reported to me by the trustworthy ones from among our companions – may Allāh’s Mercy be upon them – and I did not include anything which has been reported by unknown or unreliable sources who are not well-known for their knowledge and narrations. I named this book Kāmil Al-Ziyārāt and I have divided it into (many) chapters. Each chapter is about a separate topic; all of the narrations in the chapter are related to the topic. This has been done to prevent confusing the reader. The reader does not need to worry about how to find something (specific) that he may be looking for. (Unfortunately) this has been the case with the books of some other authors who have named a chapter using a specific title but have (nevertheless) included that which is not related to it in that chapter to such an extent that sometimes there are chapters in their books which do not contain even one Ḥadīth which clearly explains the topic of the chapter. The reason I have organized the book in this specific way is to make it easier for those who are looking for a Ḥadīth about a particular topic. The reader can simply look at the titles of the chapters and find the Ḥadīth about the topic in question. The book was also organized so that the readers, those who study this book, and those who listen to the narrations in this book do not become weary (looking for something specific). (Finally), this work was compiled to inform people of that which Allāh has chosen for His friends from among those who go to the Ziyārah of the grave of Ḥusain (a.s.) and (the rest of) the Masters (a.s.) and to increase their desire to (attain nearness to) them and to go to their Ziyārah through seeking the great rewards and victory which Allāh, the Great and Almighty, has prepared for them. I ask Allāh for that which He is worthy of giving and I ask Him through His most beloved names to send His blessing on Muḥammad and his family and to reward me for this book with that which I have hoped for with His Mercy and His Generosity, and I ask him not to deprive me of it. May Allāh’s blessing be upon Muḥammad and his righteous and chosen family.

Kāmil al-Ziyārāt

Book 1, Chapter 1