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

1 حَدَّثَنِي مُحَمَّدُ بْنُ الْحَسَنِ عَنْ مُحَمَّدِ بْنِ الْحَسَنِ الصَّفَّارِ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنِ الْحَسَنِ بْنِ عَلِيِّ بْنِ فَضَّالٍ عَنْ كَرَّامٍ عَنِ ابْنِ أَبِي يَعْفُورٍ قَالَ قُلْتُ لِأَبِي عَبْدِ اللَّهِ (ع) يَأْخُذُ الْإِنْسَانُ مِنْ طِينِ قَبْرِ الْحُسَيْنِ (ع) فَيَنْتَفِعُ بِهِ وَ يَأْخُذُ غَيْرُهُ فَلَا يَنْتَفِعُ بِهِ فَقَالَ لَا وَ اللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ مَا يَأْخُذُهُ أَحَدٌ وَ هُوَ يَرَى أَنَّ اللَّهَ يَنْفَعُهُ بِهِ إِلَّا نَفَعَهُ اللَّهُ بِهِ

1. Muḥammad ibn Ḥasan narrated to me from Muḥammad ibn Ḥasan Al-Saffār, from Aḥmad ibn Muḥammad ibn ‘Isā, from Ḥasan ibn ‘Ali ibn Faďďāl, from Kirām (‘Abdil Karīm ibn ‘Amr), from Ibn Abī Ya’fūr, who said: I asked Abā ‘Abdillāh (Imam Sādiq (a.s.)), “Why is it that some people who use the clay of the grave of Ḥusain (a.s.) benefit from it while others do not benefit from using it?” Imam (a.s.) replied, “No! I swear to Allāh, who there is no god but Him, that anyone, who uses it believing that he will benefit from it through Allāh, will benefit from using it through Allāh.”

2 حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ الْبَرْقِيِّ عَنْ بَعْضِ أَصْحَابِنَا قَالَ دَفَعَتْ إِلَيَّ امْرَأَةٌ غَزْلًا فَقَالَتْ ادْفَعْهُ إِلَى حَجَبَةِ مَكَّةَ لِيُخَاطَ بِهِ كِسْوَةُ الْكَعْبَةِ قَالَ فَكَرِهْتُ أَنْ أَدْفَعَهُ إِلَى الْحَجَبَةِ وَ أَنَا أَعْرِفُهُمْ فَلَمَّا أَنْ صِرْنَا إِلَى الْمَدِينَةِ دَخَلْتُ عَلَى أَبِي جَعْفَرٍ (ع) فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّ امْرَأَةً أَعْطَتْنِي غَزْلًا فَقَالَتْ ادْفَعْهُ بِمَكَّةَ لِيُخَاطَ بِهِ كِسْوَةُ الْكَعْبَةِ فَكَرِهْتُ أَنْ أَدْفَعَهُ إِلَى الْحَجَبَةِ فَقَالَ اشْتَرِ بِهِ عَسَلًا وَ زَعْفَرَانَ [زَعْفَرَاناً- وَ خُذْ مِنْ طِينِ قَبْرِ الْحُسَيْنِ (ع) وَ اعْجِنْهُ بِمَاءِ السَّمَاءِ وَ اجْعَلْ فِيهِ مِنَ الْعَسَلِ وَ الزَّعْفَرَانِ وَ فَرِّقْهُ عَلَى الشِّيعَةِ لِيُدَاوُوا بِهِ مَرْضَاهُمْ

2. Muḥammad ibn ‘Abdillāh narrated to me from his father, from Abī ‘Abdillāh Al-Barqi, from some of our companions, who said: A woman gave me some yarn and asked me to give it to the keepers of the Ka’bah to use it to make the cover of the Ka’bah. However, I did not want to give it to them because I knew them. Therefore, when we arrived in Madīnah, I went to Abī Ja’far (Imam Bāqir (a.s.)) and said, “May I sacrifice myself for you! A woman gave me some yarn and asked me to give it to the keepers of the Ka’bah to use it to make the cover of the Ka’bah. However, I do not want to give it to them.” Imam (a.s.) said, “(Sell it and) buy some honey and saffron with its price. Then take some of the clay of the grave of Ḥusain (a.s.), mix it with some rain water, and add some of that honey and saffron to it. Distribute it among the Shia so that they may cure their ill ones with it.” My father narrated to me from Sa’d ibn ‘Abdillāh, from Muḥammad ibn ‘Isā, from Muḥammad ibn Ismā’īl Al-Basri – who was known as Fahad, from some of his scholars, who said: Abū ‘Abdillāh (Imam Sādiq (a.s.)) said: The clay of the grave of Ḥusain (a.s.) is the cure for every disease.

3 وَ حَدَّثَنِي أَبِي عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ إِسْمَاعِيلَ الْبَصْرِيِّ وَ لَقَبُهُ فَهْدٌ عَنْ بَعْضِ رِجَالِهِ عَنْ أَبِي عَبْدِ اللَّهِ (ع) قَالَ طِينُ قَبْرِ الْحُسَيْنِ (ع) شِفَاءٌ مِنْ كُلِّ دَاءٍ

3. My father narrated to me from Sa’d ibn ‘Abdillāh, from Aḥmad ibn Ḥusain ibn Sa’īd, from his father, from Muḥammad ibn Sulaymān Al-Basri, from his father, who said: Abū ‘Abdillāh (Imam Sādiq (a.s.)) said: The cure for every disease is in the clay of the grave of Ḥusain (a.s.) and it is the greatest medicine.

4 وَ عَنْهُ عَنْ سَعْدِ بْنِ عَبْدِ اللَّهِ عَنْ أَحْمَدَ بْنِ الْحُسَيْنِ بْنِ سَعِيدٍ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ سُلَيْمَانَ الْبَصْرِيِّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ (ع) قَالَ فِي طِينِ قَبْرِ الْحُسَيْنِ (ع) الشِّفَاءُ مِنْ كُلِّ دَاءٍ وَ هُوَ الدَّوَاءُ الْأَكْبَرُ

4. Muḥammad ibn Ja’far narrated to me from Muḥammad ibn Ḥusain, from a scholar of our companions, from Abil Sabbāḥ Al-Kināni, who said: Abū ‘Abdillāh (Imam Sādiq (a.s.)) said: The clay of the grave of Ḥusain (a.s.) is a cure even if the clay is collected from the distance of one mile away (from the grave of Ḥusain (a.s.)).

5 حَدَّثَنِي مُحَمَّدُ بْنُ جَعْفَرٍ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ شَيْخٍ مِنْ أَصْحَابِنَا عَنْ أَبِي الصَّبَّاحِ الْكِنَانِيِّ عَنْ أَبِي عَبْدِ اللَّهِ (ع) قَالَ طِينُ قَبْرِ الْحُسَيْنِ (ع) فِيهِ شِفَاءٌ وَ إِنْ أُخِذَ عَلَى رَأْسِ مِيلٍ

5. It is narrated that Abū ‘Abdillāh (Imam Sādiq (a.s.)) said: Allāh will cure anyone who has an illness if he starts treating himself using the clay of the grave of Ḥusain (a.s.) except in the case of a deathly illness.

6 وَ رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ (ع) قَالَ مَنْ أَصَابَتْهُ عِلَّةٌ فَبَدَأَ بِطِينِ قَبْرِ الْحُسَيْنِ (ع) شَفَاهُ اللَّهُ مِنْ تِلْكَ الْعِلَّةِ إِلَّا أَنْ تَكُونَ عِلَّةَ السَّامِ

6. Muḥammad ibn ‘Abdillāh ibn Ja’far Al-Ḥimyari narrated to me from his father, from ‘Ali ibn Muḥammad ibn Sālim, from Muḥammad ibn Khālid, from ‘Abdillāh ibn Ḥammād Al-Basri, from ‘Abdillāh ibn ‘Abdil Raḥmān Al-Asam, from Mudlij, from Muḥammad ibn Muslim, who said: Once I went to Madīnah while I was ill and people informed him (Imam Bāqir (a.s.)) that I was ill. Abū Ja’far (Imam Bāqir (a.s.)) sent a boy to me who was carrying a drink which was covered with a handkerchief. The boy gave me the drink and said, “Drink it (now). He (the Imam (a.s.)) has ordered me not to return until you drink it.” So I drank it (immediately). It smelled like musk and it was cold and tasty. After I finished drinking it, the boy said to me, “Your master has ordered you to go and meet him as soon as you finish your drink.” I thought about what he said and (the fact that) I could not even stand on my legs before (drinking) this drink. However, as soon as the drink entered my body, I was energized and my cramp was relieved. I went to the Imam (a.s.) and asked for permission to enter. Imam (a.s.) raised his voice and said, “O healthy one! Enter.” I entered, crying. I said Salām to him and kissed his hand and head. Imam (a.s.) asked, “O Muḥammad! Why are you crying?” I replied, “May I sacrifice myself for you! I cry for the loneliness of living so far from you and for not having the ability to live next to you so that I can look at you.” Imam (a.s.) said: As for the lack of ability, this is what Allāh has willed for our friends and those who love us. And the afflictions befall them quickly (in this life). As for the loneliness, verily the believers are lonely in this life among this deviated creation until they leave this life (going) toward the Mercy of Allāh. As for living so far from us, you should console yourself with (remembering) Abī ‘Abdillāh (Imam Ḥusain (a.s.)) who is in a land next to the Euphrates (River) so far from us. As for that which you mentioned about your love for being close to us and looking at us but not being able to do so, verily Allāh knows that which is in your heart and He will reward you accordingly. Then the Imam (a.s.) asked, “Do you go to the grave of Ḥusain (a.s.)?” I replied, “Yes, but in (the state of) fear and apprehension.” Imam (a.s.) said: The more dangerous it becomes, the greater the reward will be, equal to the amount of fear. Those who go to the grave of Ḥusain (a.s.) in fear will return while they are forgiven. The angels say Salām to them, the Messenger of Allāh (s.a.a.w.) will see them and see their actions and will pray for them, and Allāh will make them feel safe on the Day when people will be raised for the Lord of the Worlds. “They returned, therefore with grace and favour from Allāh and no harm touched them, and they followed the pleasure of Allāh” (3:174). Then the Imam (a.s.) asked me, “How did you find the drink?” I replied: I testify that you are the family of mercy and you are the successor of the successors. When the boy brought that which you had sent, I could not even stand on my legs and I had given up on myself. After he gave me the drink and I drank it, I felt that I had never smelled (a drink) like this and I had never tasted a colder and a more tasty drink than this. After I finished drinking it, the boy said to me, “The Imam ordered me to tell you to go and meet him as soon as you finish your drink.” I knew how poor my condition was but I thought to myself that I would come to you even if this causes my death. However, as soon as I started coming toward you, I felt energized and my cramp was relieved. So praise be to Allāh who has made you the Mercy for your Shia and for me. Imam (a.s.) said: O Muḥammad! The drink from which you drank contained some of the clay of the grave of Ḥusain (a.s.) and it is the best of cures. Therefore, do not replace it with anything else, for verily we give this drink to our children and women and we find all of the blessings in it. I asked, “May I sacrifice myself for you! Should we take some of this clay (as well) and cure ourselves with it?” Imam (a.s.) replied: People (often) take from this clay and bring it out of the Ḥā`ir while it is visible. However, when they pass by any jinn or animal who is ill or pass by anything else which is diseased, it smells the clay. Therefore, its blessing disappears and others benefit from it. But the clay that we use as a cure is not like this. If it was not for that which I mentioned, everyone who touched the clay of the grave of Ḥusain (a.s.) or drank from the water which contains it would have been cured immediately. It is exactly like Ḥajar Al-Aswad: the ill ones, the disbelievers, and the pagans kept touching it and being cured by it. It was as white as the whitest corundum but (through time) it became black, as you (now) see. I asked, “May I sacrifice myself for you! What is wrong with the way I take it?” Imam (a.s.) replied, “You show it to others and you do what others do. You dishonour it by placing it in your saddlebag or in things which will tarnish it. Therefore, it will lose the effect that you seek from it.” I said, “May I sacrifice myself for you! You are right.” Imam (a.s.) said, “Everyone who takes from the clay of the grave of Ḥusain (a.s.) does not know how it should be taken. Therefore, it does not remain intact in the hands of the people.” I asked, “May I sacrifice myself for you! How can I take from it the way you do?” Imam (a.s.) replied, “Do you want me to give you some of it?” I said, “Yes.” Imam (a.s.) asked, “What will you do with it?” I replied, “I will take it with me.” Imam (a.s.) asked, “Where will you place it?” I replied, “In my clothes.” Imam (a.s.) said, “Then you are going back to what you used to do. Drink from the water which contains the clay here and do not carry it with you because it will not remain intact with you.” Thereafter, the Imam (a.s.) gave me from that drink twice and I found no sign of that illness from which I was suffering, and then I left.

7 حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيُّ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ سَالِمٍ عَنْ مُحَمَّدِ بْنِ خَالِدٍ عَنْ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْبَصْرِيِّ عَنْ عَبْدِ اللَّهِ بْنِ عَبْدِ الرَّحْمَنِ الْأَصَمِّ قَالَ حَدَّثَنَا مُدْلِجٌ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ خَرَجْتُ إِلَى الْمَدِينَةِ وَ أَنَا وَجِعٌ فَقِيلَ لَهُ مُحَمَّدُ بْنُ مُسْلِمٍ وَجِعٌ فَأَرْسَلَ إِلَيَّ أَبُو جَعْفَرٍ (ع) شَرَاباً مَعَ غُلَامٍ مُغَطًّى بِمِنْدِيلٍ فَنَاوَلَنِيهِ الْغُلَامُ وَ قَالَ لِي اشْرَبْهُ فَإِنَّهُ قَدْ أَمَرَنِي أَنْ لَا أَبْرَحَ حَتَّى تَشْرَبَهُ فَتَنَاوَلْتُهُ فَإِذَا رَائِحَةُ الْمِسْكِ مِنْهُ وَ إِذَا بِشَرَابٍ طَيِّبِ الطَّعْمِ بَارِدٍ فَلَمَّا شَرِبْتُهُ قَالَ لِيَ الْغُلَامُ يَقُولُ لَكَ مَوْلَاكَ إِذَا شَرِبْتَهُ فَتَعَالَ فَفَكَّرْتُ فِيمَا قَالَ لِي وَ مَا أَقْدِرُ عَلَى النُّهُوضِ قَبْلَ ذَلِكَ عَلَى رِجْلِي فَلَمَّا اسْتَقَرَّ الشَّرَابُ فِي جَوْفِي فَكَأَنَّمَا نَشَطْتُ مِنْ عِقَالٍ فَأَتَيْتُ بَابَهُ فَاسْتَأْذَنْتُ عَلَيْهِ فَصَوَّتَ بِي صَحَّ الْجِسْمُ ادْخُلْ فَدَخَلْتُ عَلَيْهِ وَ أَنَا بَاكٍ فَسَلَّمْتُ عَلَيْهِ وَ قَبَّلْتُ يَدَهُ وَ رَأْسَهُ فَقَالَ لِي وَ مَا يُبْكِيكَ يَا مُحَمَّدُ قُلْتُ جُعِلْتُ فِدَاكَ أَبْكِي عَلَى اغْتِرَابِي وَ بُعْدِ الشُّقَّةِ وَ قِلَّةِ الْقُدْرَةِ عَلَى الْمُقَامِ عِنْدَكَ أَنْظُرُ إِلَيْكَ- فَقَالَ لِي أَمَّا قِلَّةُ الْقُدْرَةِ فَكَذَلِكَ جَعَلَ اللَّهُ أَوْلِيَاءَنَا وَ أَهْلَ مَوَدَّتِنَا وَ جَعَلَ الْبَلَاءَ إِلَيْهِمْ سَرِيعاً وَ أَمَّا مَا ذَكَرْتَ مِنَ الْغُرْبَةِ فَإِنَّ الْمُؤْمِنَ فِي هَذِهِ الدُّنْيَا غَرِيبٌ وَ فِي هَذَا الْخَلْقِ الْمَنْكُوسِ حَتَّى يَخْرُجَ مِنْ هَذِهِ الدَّارِ إِلَى رَحْمَةِ اللَّهِ وَ أَمَّا مَا ذَكَرْتَ مِنْ بُعْدِ الشُّقَّةِ فَلَكَ بِأَبِي عَبْدِ اللَّهِ (ع) أُسْوَةٌ بِأَرْضٍ نَائِيَةٍ عَنَّا بِالْفُرَاتِ وَ أَمَّا مَا ذَكَرْتَ مِنْ حُبِّكَ قُرْبَنَا وَ النَّظَرَ إِلَيْنَا وَ أَنَّكَ لَا تَقْدِرُ عَلَى ذَلِكَ فَاللَّهُ يَعْلَمُ مَا فِي قَلْبِكَ وَ جَزَاؤُكَ عَلَيْهِ ثُمَّ قَالَ لِي هَلْ تَأْتِي قَبْرَ الْحُسَيْنِ (ع) قُلْتُ نَعَمْ عَلَى خَوْفٍ وَ وَجَلٍ فَقَالَ مَا كَانَ فِي هَذَا أَشَدَّ فَالثَّوَابُ فِيهِ عَلَى قَدْرِ الْخَوْفِ وَ مَنْ خَافَ فِي إِتْيَانِهِ آمَنَ اللَّهُ رَوْعَتَهُ- يَوْمَ يَقُومُ النّاسُ لِرَبِّ الْعالَمِينَ وَ انْصَرَفَ بِالْمَغْفِرَةِ وَ سَلَّمَتْ عَلَيْهِ الْمَلَائِكَةُ وَ زار [زَارَهُ [وَ رَآهُ] النَّبِيُّ (ص) وَ مَا يَصْنَعُ وَ دَعَا لَهُ انْقَلَبَ بِنِعْمَةٍ مِنَ اللَّهِ وَ فَضْلٍ لَمْ يَمْسَسْهُ سُوءٌ وَ اتَّبَعَ رِضْوَانَ اللَّهِ ثُمَّ قَالَ لِي كَيْفَ وَجَدْتَ الشَّرَابَ فَقُلْتُ أَشْهَدُ أَنَّكُمْ أَهْلُ بَيْتِ الرَّحْمَةِ وَ أَنَّكَ وَصِيُّ الْأَوْصِيَاءِ وَ لَقَدْ أَتَانِي الْغُلَامُ بِمَا بَعَثْتَهُ وَ مَا أَقْدِرُ عَلَى أَنْ أَسْتَقِلَّ عَلَى قَدَمَيَّ وَ لَقَدْ كُنْتُ آيِساً مِنْ نَفْسِي فَنَاوَلَنِي الشَّرَابَ- فَشَرِبْتُهُ فَمَا وَجَدْتُ مِثْلَ رِيحِهِ وَ لَا أَطْيَبَ مِنْ ذَوْقِهِ وَ لَا طَعْمِهِ وَ لَا أَبْرَدَ مِنْهُ فَلَمَّا شَرِبْتُهُ قَالَ لِيَ الْغُلَامُ إِنَّهُ أَمَرَنِي أَنْ أَقُولَ لَكَ إِذَا شَرِبْتَهُ فَأَقْبِلْ إِلَيَّ وَ قَدْ عَلِمْتُ شِدَّةَ مَا بِي فَقُلْتُ لَأَذْهَبَنَّ إِلَيْهِ وَ لَوْ ذَهَبَتْ نَفْسِي فَأَقْبَلْتُ إِلَيْكَ فَكَأَنِّي نَشِطْتُ مِنْ عِقَالٍ فَالْحَمْدُ لِلَّهِ الَّذِي جَعَلَكُمُ رَحْمَةً لِشِيعَتِكُمْ وَ رَحْمَةً عَلَيَّ فَقَالَ يَا مُحَمَّدُ إِنَّ الشَّرَابَ الَّذِي شَرِبْتَهُ فِيهِ مِنْ طِينِ قَبْرِ الْحُسَيْنِ (ع) وَ هُوَ أَفْضَلُ مَا اسْتُشْفِيَ بِهِ فَلَا تَعْدِلْ بِهِ فَإِنَّا نَسْقِيهِ صِبْيَانَنَا وَ نِسَاءَنَا فَنَرَى فِيهِ كُلَّ خَيْرٍ فَقُلْتُ لَهُ جُعِلْتُ فِدَاكَ إِنَّا لَنَأْخُذُ مِنْهُ وَ نَسْتَشْفِي بِهِ فَقَالَ يَأْخُذُهُ الرَّجُلُ فَيُخْرِجُهُ مِنَ الْحَائِرِ وَ قَدْ أَظْهَرَهُ فَلَا يَمُرُّ بِأَحَدٍ مِنَ الْجِنِّ بِهِ عَاهَةٌ وَ لَا دَابَّةٍ- وَ لَا شَيْءٍ فِيهِ آفَةٌ إِلَّا شَمَّهُ فَتَذْهَبُ بَرَكَتُهُ فَيَصِيرُ بَرَكَتُهُ لِغَيْرِهِ وَ هَذَا الَّذِي يُتَعَالَجُ بِهِ لَيْسَ هَكَذَا وَ لَوْ لَا مَا ذَكَرْتُ لَكَ مَا يُمْسَحُ بِهِ شَيْءٌ- وَ لَا شَرِبَ مِنْهُ شَيْءٌ إِلَّا أَفَاقَ مِنْ سَاعَتِهِ وَ مَا هُوَ إِلَّا كَحَجَرِ الْأَسْوَدِ أَتَاهُ صَاحِبُ الْعَاهَاتِ وَ الْكُفْرِ وَ الْجَاهِلِيَّةِ وَ كَانَ لَا يَتَمَسَّحَ بِهِ أَحَدٌ إِلَّا أَفَاقَ وَ كَانَ كَأَبْيَضِ يَاقُوتَةٍ فَاسْوَدَّ حَتَّى صَارَ إِلَى مَا رَأَيْتَ فَقُلْتُ جُعِلْتُ فِدَاكَ وَ كَيْفَ أَصْنَعُ بِهِ فَقَالَ تَصْنَعُ بِهِ مَعَ إِظْهَارِكَ إِيَّاهُ مَا يَصْنَعُ غَيْرُكَ تَسْتَخِفَّ بِهِ فَتَطْرَحُهُ فِي خُرْجِكَ وَ فِي أَشْيَاءَ دَنِسَةٍ فَيَذْهَبُ مَا فِيهِ مِمَّا تُرِيدُهُ لَهُ فَقُلْتُ صَدَقْتَ جُعِلْتُ فِدَاكَ قَالَ لَيْسَ يَأْخُذُهُ أَحَدٌ إِلَّا وَ هُوَ جَاهِلٌ بِأَخْذِهِ وَ لَا يَكَادُ يَسْلَمُ بِالنَّاسِ فَقُلْتُ جُعِلْتُ فِدَاكَ وَ كَيْفَ لِي أَنْ آخُذَهُ كَمَا تَأْخُذُهُ فَقَالَ لِي أُعْطِيكَ مِنْهُ شَيْئاً فَقُلْتُ نَعَمْ- قَالَ إِذَا أَخَذْتَهُ فَكَيْفَ تَصْنَعُ بِهِ فَقُلْتُ أَذْهَبُ بِهِ مَعِي فَقَالَ فِي أَيِّ شَيْءٍ تَجْعَلُهُ فَقُلْتُ فِي ثِيَابِي- قَالَ فَقَدْ رَجَعْتَ إِلَى مَا كُنْتَ تَصْنَعُ اشْرَبْ عِنْدَنَا مِنْهُ حَاجَتَكَ وَ لَا تَحْمِلْهُ- فَإِنَّهُ لَا يَسْلَمُ لَكَ فَسَقَانِي مِنْهُ مَرَّتَيْنِ فَمَا أَعْلَمُ أَنِّي وَجَدْتُ شَيْئاً مِمَّا كُنْتُ أَجِدُ حَتَّى انْصَرَفْتُ

7. Muḥammad ibn Ḥusain ibn Mat Al-Jawhari narrated to me from Muḥammad ibn Aḥmad ibn Yaḥyā, from Muḥammad ibn Ḥusain, from Muḥammad ibn Ismā’īl, from Al-Khaybari, from Abī Wallād, from Abī Bakr Al-Ḥaďrami, who said: Abū ‘Abdillāh (Imam Sādiq (a.s.)) said: If a believer, who suffers from an illness, and who believes in the rights of Abī ‘Abdillāh (Imam Ḥusain (a.s.)) and in his sanctity and his divine authority, takes as little as the touch of a fingertip from the clay of the grave of Ḥusain (a.s.), he will be cured by it.

Kāmil al-Ziyārāt

Book 2, Chapter 91