ETIQUETTES TO BE OBSERVED DURING JOURNEY TO IMAM HUSAYN'S (A) TOMB AND INSIDE HIS HOLY SHRINE

The etiquettes that must be observed by those who intend to undertake pilgrimage to Imam al-Husayn’s holy shrine are clarified in the following points:

First: As is instructed by Imam al-Sadiq (‘a), one who intends to visit the tomb of Imam al-Husayn (‘a) must first of all observe fasting for three consecutive days before he/she leaves his/her home and then bathe himself/herself on the third day.

In the introductory acts of ziyarah on the ‘Id Days, Shaykh Muhammad ibn al-Mashhadi has mentioned that if you intend to visit the holy tomb of Imam al-Husayn (‘a), you may observe fasting for three days, bathe yourself on the third day, gather your family members and dependants, and then say the following supplicatory prayer:

You may then leave your house while you are in a state of submission. You may repeat as many times as possible the following statements:

You may also repeat statements of glorification of Almighty Allah and invocations of His blessings upon the Holy Prophet and his Household. You may also walk with gravity and tranquility.

It is narrated that Almighty Allah creates from each drop of sweat that pours from the pilgrims of Imam al-Husayn’s tomb seventy thousand angels to glorify Him and implore His forgiveness for the pilgrims of Imam al-Husayn’s tomb up to the Hour of Resurrection.

Second: Imam al-Sadiq (‘a) is reported to have said, “When you visit the tomb of Abu-’Abdullah (i.e. Imam al-Husayn), you may visit him while you are sad, grieved, shaggy, covered with dust, hungry, and thirsty. This is because al-Husayn (‘a) was slain while he was sad, grieved, shaggy, covered with dust, hungry, and thirsty. You may ask him to grant you your requests and then leave without residing there.”

Third: During the journey to Imam al-Husayn’s tomb, a pilgrim must not carry with him delicious and palatable food, such as roasted meat and sweets; rather, a pilgrim must feed on bread and yoghurt.

In this respect, Imam al-Sadiq (‘a) is reported to have said, “I have been informed that some people, on their way to visiting the tomb of al-Husayn, carry with them luggage full of meat of young goats, sweats, and the like palatable food; but if they visited the tombs of their fathers and dear ones, they would never carry with them such food!”

According to another considerably reported narration, Imam al-Sadiq (‘a) said to al-Mufazzal ibn ‘Umar, “To visit is better than not to visit; and not to visit is better than to visit.”

“You have broken my back (i.e. this is so ambiguous that I will never understand)!” said al-Mufazzal.

The Imam (‘a) explained, “When you visit the graves of your fathers, you visit them while you are in a miserable, depressed mood! But when you visit the tomb of al-Husayn (‘a), you visit it as if you are on a picnic! No, this is not acceptable unless you visit his tomb while you are unkempt and covered with dust.”

The rich and businessmen are the worthiest of observing this instruction during their pilgrimages to the holy tomb of Imam al-Husayn (‘a). Hence, when their associates who live in the towns lying on their way to Karbala’ invite them to banquets, they must refuse; and when they fill their luggage with palatable food, they must also refuse and say, ‘We are on our way to visit Karbala’ and it is unsuitable for us to have such food.’

Shaykh al-Kulayni has reported that after Imam al-Husayn (‘a) had been slain, his wife from the tribe of Kalb held a funeral ceremony in which women and servants wept so heavily that their tears dried up. She was gifted a grilled grouse to help her mourn the Imam (‘a). But she refused to take it and said, “We are not in a wedding party! We have nothing to do with this.” She thus ordered to take it out of her house.

Fourth: Among the advisable matters to be considered in journeys to the holy tomb of Imam al-Husayn (‘a) is that a pilgrim should show modesty, humility, and meekness and walk like subservient slaves. Hence, those who have modern vehicles, which move in high speeds etc. are advised to avoid arrogance and vanity and to stop sturting before the other pilgrims who might suffer troubles and difficulties on their way to Karbala’; therefore, they are advised not to glance sideways at these people.

Scholars have narrated that the People of the Cave (i.e. the Seven Sleepers of Ephesus) were among the retinue of Decius (the Roman emperor), but when they were included with Almighty Allah’s mercy, they recognized Him with their minds. Therefore, they began to amend their affairs through practicing monasticism, seclusion, and resort to a cave where they worshipped Him. So, they rode on their horses and left the city. When they walked for three miles, one of them; namely, Malchus, said to them, “O brothers! The submission of the Hereafter has come and the kingdom of the worldly life has gone. So, ride off your horses and walk on your feet.” To explain, he advised them to ride off the horses and walk in the way of Allah on their foot hoping that the Lord would cover them with His compassion and mercy and make for them a relief.

These great and reverent persons rode off their horses and walked on feet for seven pharasangs( ) on that day until blood shed from their feet.

The point is that a pilgrim to the holy shrine of Imam al-Husayn (‘a) is advised to pay attention to this matter and to know that modesty in journeys, when intended for Almighty Allah, is in fact sublimity and elevation.

About the etiquettes of visiting the holy tomb of Imam al-Husayn (‘a), Imam al-Sadiq (‘a) is reported to have said, “Whoever comes to the tomb of al-Husayn (‘a) walking, Almighty Allah will record for him one thousand rewards, erase one thousand of his evildoings, and raise him one thousand ranks for each step he walks. So, when you reach the river Euphrates, you may wash yourself, take off your shoes, and walk barefoot like a subservient slave.”

Fifth: A pilgrim to Imam al-Husayn’s tomb is advised to make all possible efforts to help the walking pilgrims who seem to be tired and exhausted, through taking care of their affairs and carrying them to a rest house where they can have some rest. To belittle such poor pilgrims and to refrain from lending them a hand are strongly discommended matters.

Through a valid chain of authority, al-Kulayni has reported Abu-Harun as saying: One day, we were in the presence of Imam al-Sadiq (‘a) who, reproaching us, said, “Why are you belittling us?” A man from Khurasan stood up and said, “We do seek Allah’s protection against belittling you or any item of your affairs!” The Imam (‘a) answered, “Yes, you have been one of those who belittled and insulted me!” The man said, “I seek Allah’s protection against being so!” The Imam (‘a) explained, “Woe to you! Have you not heard so-and-so calling at you when we were close to al-Juhfah? He begged you to make him ride with you on your riding-animal even for a short distance, because he was too tired to walk any longer. Nevertheless, you did not even turn your face towards him; rather, you belittled him. Hence, whoever humiliates a faithful believer will have humiliated us and violated Allah’s sanctities.”

In the ninth point of the previously mentioned general manners of journeys to the holy shrines, I have mentioned a few words confirming this mannerism. Although this mannerism is not dedicated to the journeys to Imam al-Husayn’s tomb only, I have mentioned it here because it very frequently takes place during such journeys.

Sixth: Muhammad ibn Muslim, the lofty and trustworthy companion of the Imam, has reported that he asked Imam Muhammad al-Baqir (‘a), “When we go on a journey for visiting your father, are we not on a ritual pilgrimage (i.e. hajj)?” The Imam (‘a) answered, “Yes, we are.” Muhammad asked, “Are we required to do whatever we do when we are on ritual pilgrimage?” The Imam (‘a) said, “You are required to commit yourself to excellent company with those who accompany you. You are required to speak as little as possible except when you utter good wording. You are required to mention Almighty Allah as much as possible. You are required to keep your dress clean. You are required to bathe yourself before arriving at al-Ha’ir. You are required to be fearful of Almighty Allah, to offer as many prayers as possible, and to invoke Almighty Allah’s blessings upon the Holy Prophet and his Household. You are required to keep yourself away from whatever you are advised not to do. You are required to cast down your sight against whatever is forbidden for you to see and whatever is suspected. You are required to bestow charitably upon your needy brethren-in-faith when they are detached (of relatives or friends) and to give them the half of your expenditure. You are required to adhere to taqiyyah (self-protection: the practice of concealing one’s belief and foregoing ordinary religious duties when under threat of death or injury to oneself and one’s brethren-in-faith), which is the basis of your religion, to forsake all deeds against which you have been warned, and to leave disputation with others, taking much oath, and engaging yourself in arguments that oblige you to swear. If you do all these required instructions, your obligatory and recommended pilgrimage will be perfect and you will have been qualified to receive forgiveness, mercy, and pleasure from the One Whom you sought what He has in possession through spending such money and leaving your family members.

Seventh: According to the report of Abu-Hamzah al-Thumali, Imam al-Sadiq (‘a) said about the journey of visiting Imam al-Husayn’s tomb, “As soon as you arrive at Nineveh, you may reside there. As long as you reside there, you must not anoint your body, darken your eyes with kohl, or eat meat.”

Eighth: It is recommended to bathe oneself with the water of River Euphrates. Many traditions have revealed the merits of doing so. For instance, Imam al-Sadiq (‘a) is reported to have said, “Whoever bathes himself with the water of the Euphrates and then comes to visit Imam al-Husayn’s tomb, will be as free of sins as the day on which his mother gave birth to him, even if such sins were grand ones.”

It is also reported that the Imam (‘a) was once asked, “It happens that it becomes impossible for us to bathe ourselves with the water of the Euphrates due to cold weather or other reasons. What should we do then?” The Imam (‘a) answered, “Whoever bathes himself with the water of the Euphrates and then visits al-Husayn (‘a), will have uncountable rewards.”

Bashir al-Dahhan has reported Imam al-Sadiq (‘a) as saying, “If one comes to the tomb of al-Husayn ibn ‘Ali (‘a) and performs ablution (wuzu’) and bathes oneself with the water of River Euphrates, Almighty Allah will record for him the reward of one-time hajj and one-time Umrah with every step one makes.”

Other traditions instruct that it is advised to come to the Euphrates and bathe oneself therein in front of Imam al-Husayn’s tomb.

According to other traditions, it is recommended to repeat each of the following statements one hundred times as soon as one arrives at River Euphrates:

Ninth: On the instruction of Imam al-Sadiq (‘a) to Yusuf al-Kunnasi, it is recommended to enter the courtyard of Imam al-Husayn’s holy shrine from the eastern gate.

Tenth: Ibn Qawlawayh has reported that Imam al-Sadiq (‘a) said to al-Mufazzal ibn ‘Umar, “If you reach the tomb of al-Husayn (‘a), you may stop at the gate of the courtyard and say the following sentences, for each sentence brings you a share of Almighty Allah’s mercy:

You may then walk towards the tomb. With each step you make, you will be awarded the reward of one who sacrifices his blood for the sake of Allah. When you approach the tomb, you may wipe your hand over it and say:

You may then go for offering the prayer. For each unit of prayer that you offer near the tomb, you will have the reward of one who went on one thousand times of hajj and one thousand times of ‘umrah, manumitted one thousand slaves for the sake of Allah, and stood in the line of a missioned Prophet one thousand times.

Eleventh: Abu-Sa’id al-Mada’ini is reported to have said that he, once, came to Imam al-Sadiq (‘a) and asked, “May I go for visiting the tomb of al-Husayn?” The Imam (‘a) answered, “Yes, you may. Go for visiting the tomb of al-Husayn the son of Allah’s Messenger, the most immaculate of all the immaculate ones, the most infallible of all the infallible ones, and the most munificent of all those who act munificently. After you visit him, you may repeat the glorification words of the Commander of the Faithful (Amir al-Mu’minin) one thousand times while you are at the head’s side and repeat the glorification words of the Luminous Lady (i.e. al-Zahra’) one thousand time while you are at the legs’ side. You may then offer a two-unit prayer reciting Surah Yasin (No. 36) and Surah al-Rahman (No. 55) in that prayer. If you do so, you will earn a great reward.”

When the reporter asked the Imam (‘a) to teach him the glorification words of the Commander of the Faithful and those of the Luminous Lady, the Imam said: The glorification words of (Imam) ‘Ali are the following:

The glorification words of Fatimah (‘a) are the following:

Twelfth: It is recommended to perform the obligatory prayers and offer the supererogatory (mustahab / nafilah) prayers near the tomb of Imam al-Husayn (‘a), because prayers at that place are admissible. Sayyid Ibn Tawus further says, “Try your best to perform all your obligatory prayers and offer all your supererogatory (mustahab / nafilah) prayers inside the Ha’ir (i.e. courtyard of Imam al-Husayn’s holy shrine), because the reward of one obligatory prayer that is performed therein is equal to the reward of going on ritual pilgrimage (hajj) and the reward of offering a supererogatory (mustahab / nafilah) prayer therein is equal to the reward of going on recommended pilgrimage (‘umrah).”

A previously mentioned tradition of al-Mufazzal ibn ‘Umar has mentioned the numerous merits of offering prayers inside the holy shrine. According to another validly reported tradition, Imam al-Sadiq (‘a) is reported to have said, “The reward of a one-time hajj and a one-time ‘umrah is recorded for one who offers a two-unit or a four-unit prayer near the tomb of Imam al-Husayn (‘a).”

From these traditions, it becomes apparent that the prayer of visitation (salat al-ziyarah), or any other prayer, is preferably offered behind the holy tomb or subsequent to the side of the head. One who offers a prayer subsequent to the side of the head is advised to come back a little bit so as to avoid being adjacent to the holy tomb.

According to another tradition that is reported by Abu-Hamzah al-Thumali, Imam al-Sadiq (‘a) has said, “You may offer a two-unit prayer at the side of the head, reciting Surah al-Hamd (i.e. al-Fatihah; No. 1) and Surah Yasin in the first unit. In the second, you may read Surah al-Hamd and Surah al-Rahman. You may also offer a prayer behind the tomb; yet, to offer it at the side of the head is more preferable. When you accomplish the prayer, you may offer any other prayer except the two-unit prayer of ziyarah, which must be offered whenever a tomb is visited.”

Ibn Qawlawayh has reported Imam al-Baqir (‘a) as saying to someone, “What prevents you, whenever you have a need to be granted, from going to the tomb of al-Husayn, offer a four-unit prayer therein, and then pray for the granting of your request?

Verily, an obligatory prayer therein is equal in reward to ritual pilgrimage (hajj), while a supererogatory (mustahab / nafilah) prayer is equal to a supererogatory (mustahab / nafilah) pilgrimage (‘umrah).”

Thirteenth: Be it known to you that the most important act in the pure shrine of Imam al-Husayn (‘a) is to pray Almighty Allah, because granting of requests under the supreme dome of his shrine is one of the distinctive returns that Almighty Allah has exclusively given to Imam al-Husayn (‘a) as one compensation for his martyrdom. Seizing this opportunity, a pilgrim is advised not to show any shortcoming in entreating Almighty Allah, turning to Him, repenting before Him, and providing one’s needs to Him.

Through the numerous forms of ziyarah that are said during visiting Imam al-Husayn’s tomb, many supplicatory prayers, holding high meanings, have been mentioned to be said there. However, briefness has not allowed us to cite all these supplicatory prayers here. It is most advisable to say the supplications of al-Sahifah al-Sajjadiyyah, because they are the most preferable. At the end of this section and immediately after the comprehensive forms of Ziyarah, I will cite a comprehensive supplicatory prayer that is said in all of the holy shrines. Besides, another, most comprehensive, supplicatory prayer that is said in all of the holy shrines will be also cited in this book. It is therefore advised not to miss these supplicatory prayers.

However, in order to avoid making this part of the book free of any supplicatory prayer, let us cite the following one, which is required to be said while raising one’s hands towards the sky: