إعـــــــلان

تقليص
لا يوجد إعلان حتى الآن.

Imam Musa bin Ja'far al-Kazim (A.S.) In Baghdad

تقليص
X
  •  
  • تصفية - فلترة
  • الوقت
  • عرض
إلغاء تحديد الكل
مشاركات جديدة

  • Imam Musa bin Ja'far al-Kazim (A.S.) In Baghdad





    The name of our seventh Imam is Musa and his nickname is Kazim; Abu al-Hasan and Abu Ibrahim are his patronymics. The Shi‘as and advocates have named him Bab al-Hawa’ij (the gate to the fulfillment of needs). Imam Musa al-Kazim (as) was born on Sunday, Safar 7, 128/November 8, 745 in Abwa’. His period of Imamate was simultaneous with the later part of the caliphate of the Abbasid Mansur and in the period of Hadi's caliphate and thirteen years of Harun's caliphate, which was the most adverse time of his life.
    At the age of around 21, Imam Musa al-Kazim (as) undertook the exalted position of Imamate by the will of his father and the command of the Almighty Allah. His Imamate lasted a short while more than thirty five years, which was longer than other Imams except for the twelfth Imam, the Lord of the Time (as).
    The Appearance, Traits, and Morals of Imam Musa al-Kazim (as)

    Imam al-Kazim (as) was of a medium stature. His countenance was radiant and his hair black and thick.
    His noble body had become emaciated due to copious worship. However, he still enjoyed a powerful spirit and a resplendent heart. According to most of the historians Imam al-Kazim (as) was well-known for his asceticism and devotion. In worship and assiduity, he was known as ‘Abd al-Salih (pious servant); in generosity and munificence, he was like his honorable ancestors. He would bring along bags of 300, 400, and 2000 dinars to give out to the needy and the disabled. Imam Musa b. Ja‘far (as) is quoted as saying: “My father (Imam al-Sadiq – A.S.) would constantly enjoin me to be generous and gracious.”
    Despite his graciousness and generosity to others, he would always wear coarse clothes, being described as “coarse-clothed and simple-dressed”, which is another indication of his lofty soul, purity of the heart, and detachment from the deceitful gaudiness of the world.
    Imam Musa al-Kazim (as) was very affectionate and kind toward his wife and children and the inferior. He was always concerned with the poor and the desperate, helping them secretly or openly. Some of the poor people in Medina had recognized him, but others found out about his generosity and grandeur and realized who he was only after he was exiled to Baghdad.
    Imam al-Kazim (as) was very fond of reciting the Holy Qur’an. He would recite it with such a doleful and fine voice that people would gather around his residence to listen to his recitation tearfully and earnestly. There were some malevolent people who would curse him and his noble ancestors and say rude words to him. Encountering them with patience and tolerance, however, he would guide them and draw their attention to the moral rectitude and virtue.
    Some anecdotes in this respect have been historically recorded. The nickname Kazim, meaning the one who restrains [and suppresses] his anger, is rooted in these events. That was his treatment of those who, out of ignorance or being instigated by the enemies, committed indecent and vile actions toward him. His wise and tolerant behavior gradually made the rightfulness of the Infallible Ahl al-Bayt (as) clear and evident to them.
    However, whenever it so happened that the word of Truth was to be expressed against a tyrant caliph or sultan, Imam Musa al-Kazim (as) would say: “Speak out the Truth even if it leads to your perishing.” Truth is so highly valued that people could be sacrificed to preserve it. He was a paradigm of humbleness, as he was in his other competent traits. He would associate with poor, soothe and comfort the helpless, consider the slave and the free as equal, and would say: “We are children of Adam and created by the One God.”
    Abu Hanifa is quoted as saying: “I saw him in his childhood and asked him some questions to which he gave such answers as if he had been nurtured from the fountainhead of Wilayat. Imam Musa b. Ja‘far (as) was indeed a learned and competent jurist and a skilful and authoritative orator.” Similarly Muhammad b. Nu‘man said: “I viewed Musa b. Ja‘far as a vast and fathomless ocean that was effervescing and dispersing seeds of knowledge around.”
    Imam al-Kazim (as) in the Bastion of Teaching Truths and Struggle

    The promulgation of the Ja‘fari jurisprudence and ethics as well as exegesis and theology which had commenced since the time of Imam al-Sadiq (as) and throughout the era of Imam Muhammad al-Baqir (as), was carried on in the time of Imam Musa al-Kazim (as), who followed the footsteps of his noble ancestors to make people more and more familiar with the straight line of Imamate and the truth of Ja‘fari school of thought; and to hand over this glowing torch through ages to the coming generations.
    The Abbasid caliphs were always, by way of oppression and over-indulgence in pleasure seeking, intending to wipe out the Hashemites so that they would put the progeny of ‘Ali (as), away from the political arena, and curtail their power over the Islamic states. To achieve this malicious purpose, they encouraged and sponsored some of the Ja‘fari school disciples to establish another school against the Ja‘fari School. In this way, different schools of Hanafites, Hanbalites, Shafi‘ites, and Malikites were founded, each with its own juristic method. The governments of the time and the ones that followed them supported these schools in order to achieve power and considered their discrepancies to the benefits of their own ends.
    Toward the end of Mansur Dawaniqi's caliphate, coinciding with the early years of the Imamate of Imam Musa al-Kazim (as), “many of the rebellious Sayyids who were typically from among the scholars and the brave and pious followers of the Holy Prophet (S)'s household and were closely related with the Imams (as), were killed as martyrs.
    These noble figures would rise up to fend off oppression and to disseminate the charter of justice and to enjoin right and forbid wrong, and would finally give their lives for the essentials of the Islamic teachings; thus awakening the sleeping souls. They would sacrifice their own souls and let their own bloodshed in the Islamic cities and towns to keep the call to prayer (adhan) reverberating from the minarets of the mosques.”1
    In Medina, the functionaries of Mahdi ‘Abbasi, the son of Mansur Dawaniqi took up the same vile behavior as that of the evil dynasty of the Umayyad, and mistreated the progeny of Imam ‘Ali (as) as harshly as they could. The tragic event of Fakh (a place about 7 kms from Mecca on the way to Medina) took place in the era of Hadi ‘Abbasi.
    The event started when Husayn b. ‘Ali b. ‘Abid, who was an honorable descendant of Imam al-Hasan (as) and a noble scholarly chief of a clan in Medina, revolted with the help of a number of the Sayyids and Shi‘as against the cruelties of ‘Abd al-‘Aziz ‘Umari, who was dominating Medina, and with utmost bravery killed many of the opponents in the land of Fakh. Eventually, the brutal enemies besieged this brave Sayyid and murdered him and a number of his companions and captured some others. Mas‘udi wrote: “The bodies remained in the desert were eaten up by beasts of prey.”
    The wickedness of the Abbasid was not restricted to this event. These cruel caliphs literally plastered hundreds of Sayyids under the walls or inside the pillars, and incarcerated hundreds of others in the dark of the dungeons or murdered them. Surprisingly enough, all these crimes and murders were perpetrated under the guise of Islam, in order to quell the riots.
    Imam Musa b. Ja‘far (as) was never at peace and quiet in such critical situations, witnessing and hearing all those painful scenes and widespread outrages. The holy Imam (as) evidently witnessed that the tyrannical caliphs intended to ruin and wipe out the human and Islamic principles. For years he was chased and persecuted and spent, reportedly, between four to fourteen years of his life under arrest, in exile, in prison, or in solitary confinements in Baghdad dungeons in shackles.
    Without being by any means apprehensive of the despotic ruling system of Harun, Imam Musa b. Ja‘far (as) would attend to the affairs of his household and those of the Sayyids who survived the genocide; and spared no time in gathering, protecting, and organizing their survivors.
    When the Imam (as) was in Medina, Harun had assigned someone to spy on the movements in and out of Imam (as)'s house and to keep him posted on whatever happened there. Harun was extremely afraid of the Imam (as)'s popularity and spiritual influence. He is reported as saying about Imam Musa b. Ja‘far (as): “I fear that he will set up a revolt and cause bloodshed.”2
    It was quite evident that even these “holy uprisings” led by the ‘Alawi Sayyids and devoted Shi‘ites, and sometimes attended directly themselves on the front line of the uprising and gallant ventures, were called fitna (sedition) by the rulers who were plunged in worldly pleasures and self-indulgence.
    The above statement by Harun, on the other hand, shows that the Imam (as) had never been a single moment negligent of abolishing tyranny and pulling down the despotic regime. When Mahdi ‘Abbasi asks the Imam (as): “Would you grant me security from your rebellion?”3, it proves the fear that the tyrannical Abbasid regime had of the Imam (as) and his companions and Shi‘ites.
    Actually, Imam Musa al-Kazim (as)'s spiritual influence on the ruling system was to such an extent that people like ‘Ali b. Yaqtin, the chief minister of the Abbasid government, were among the advocates of Imam Musa b. Ja‘far (as) and would follow his order.
    The informers of the government took words to Harun about ‘Ali b. Yaqtin and spoke ill behind him. The Imam (as), however, enjoined him to stay on in the Harun ruling system by way of skillful tactics and misleading strategies such as taqiyya (precautionary dissimulation) which, in some case, is necessary to fend off the enemies' treachery and is a kind of secret combat, and to persevere in propagating the Faith and improving the spiritual endeavors of truth-seekers with the help of the Shi‘ites and the advocates of Imam ‘Ali’s progeny without letting the blood-thirsty enemy know about it.
    Eventually, however, evil-speaking by Harun's courtiers about Imam al-Kazim (as) worked and in a Hajj pilgrimage in 179/795, Harun learned more and more about Imam (as)'s great spirituality and the respect the people showed for him. Thus, Harun was very perplexed in this respect. As he arrived in Medina, having visited and making a ziyara of the Holy Shrine of the Prophet (S), he made his decision to arrest the Imam (as), namely the grandson of the Prophet (S).
    As the owner of fabulous palaces on the banks of the Dijla and the ruler of the empire of the Islamic lands, Harun was so afraid of the Imam (as) that when the Imam (as) was supposed to be taken from Medina to Basra, he ordered several other camel-litters be sent along with the Imam's litter and on the way several of them be diverted and sent other ways so that people would get confused about the real destination and exile place of the Holy Imam (as), be disappointed with him, gradually get accustomed to the absence of their true leader, and be prevented from revolting and rebellion.
    All this indicates the regime's apprehension of the Imam (as) and his faithful companions who were always under ***** and ready to unsheathe their swords to help their Imam (as) return to Medina. That was why the companions of his Holiness were deprived of this opportunity due to the fraudulent dispatching of camel-litters to different directions by Harun's men who thereby carried out his exile very cautiously and cunningly.
    That was, indeed, the way Harun exiled the seventh Imam (as) with such deceitful and wary plots.
    Harun first had Imam Musa al-Kazim (as) shackled and taken to Basra and wrote to ‘Isa b. Ja‘far b. Mansur, governor of Basra, to incarcerate the Imam (as) for one year and then at the end of this period kill him. ‘Isa refused to do so. Harun transferred the Holy Imam (as) to Baghdad surrendered him to Fadhl b. Rabi‘. For a while, Imam Musa al-Kazim (as) was in Fadhl's prison, where he spent his time worshipping and praying to Allah Almighty. Harun also ordered Fadhl to murder the Imam (as), but he too declined.
    Anyhow, the Imam (as) was for years transferred from one prison to another. In dark prisons and dreadful dungeons, the honorable Imam (as) would be engaged in supplication and pray to his real Beloved (Allah) and was thankful to Allah Almighty for having granted him this chance of Divine worship in solitary.
    Finally, the honorable Imam (as) was poisoned to death by a tyrant called Sindi b. Shahak by the order of Harun at the age of 55 in 183/799. Surprisingly, being well aware of the high personality of Imam Musa b. Ja‘far (as) and his popularity among people, Harun tried after Imam (as)'s martyrdom to convince people that he had died a natural death and not poisoned; however, the truth never remained veiled.
    His sacred body was laid to rest in the Quraysh cemetery near Baghdad. Since that time, his resting place gained grandeur and magnificence and appealed to people of all classes; the city of Kazimayn was built up there and began to develop and flourish afterwards.4
    Wives and Children of Imam Musa b. Ja‘far (as):
    The number of Imam Musa b. Ja‘far (as)'s wives is not clear. Most of them were from among the captive retainers who were bought by the Imam (as) and either freed or married to him. His first wife was Tuktam, also known as Hamida and Najma, who was a pious, God-fearing, chaste, and honorable woman and was the mother of the eighth Imam, ‘Ali b. Musa al-Ridha (as).
    The children of Imam Musa b. Ja‘far (as) are reported to have been 37, including 19 sons and 18 daughters, the eldest of whom was Imam ‘Ali b. Musa al-Ridha (as), the spiritual heir and successor to his honorable father.
    Among his other sons are:
    Ahmad b. Musa (Shah Chiragh) who is buried in Shiraz;
    Muhammad b. Musa who is also buried in Shiraz;
    Hamzat b. Musa whose mausoleum is in Rey, near Tehran.
    Among his daughters is Hadhrat Fatimah Ma‘suma, who is buried in Qum where her magnificent mausoleum is a cynosure to the devotees of Wilayat. The Imam (as)’s other children (who are known as Sadat-i Musawi) were all the torch-bearers of knowledge and piety of their time, whose resting places have been dispersed all over Iran and other Islamic lands. May their pure souls rest in peace!
    Traits and Dispositions of Imam Musa b. Ja‘far (as):
    Imam Musa b. Ja‘far (as) was incarcerated for speaking the truth and because of his piety and people's love for him. He was imprisoned for his virtuousness and his superiority over Harun al-Rashid in all traits and dispositions and spiritual virtues. Shaykh al-Mufid has said about him: “He was the most devoted, knowledgeable, generous, and honorable man of his time and would make earnest supplications and submissive prayers to the Exalted Allah.”
    He used to repeat the following very much: “O Allah! Grant me comfort when death comes to me and bestow forgiveness on me when You summon me on the judgment Day.” Imam Musa b. Ja‘far (as) would most often attend to the poor people's problems. At night, he would put money and some dates and flour in a container and deliver it to the poor without being known by them.
    He was the best qualified memorizer of the Qur’an and its most melodious reciter; when he recited the Qur’an, his voice would stir a pleasant melancholy in the hearts, and cause the listeners to weep. He was named Zayn al-Mujtahidin (the ornament of the legal experts) by the Medinans. The day they were informed of their Imam's exile to Iraq, they broke into tears and wailing. It was just then that the poor and needy of Medina found out who had been calling on their houses to offer them comfort and relief day and night.
    Some Sayings of Imam Musa b. Ja‘far (as):
    1. Try to divide your day and night into four parts: one part for worship to Allah, another for earning a living, the third part for associating with brothers in faith, whom you trust and those who can remind you of your slips and are benevolent to you, and the last part for engaging in harmless entertainment and legitimate pleasures, in light of which you can carry out your duties in the other three parts quite efficiently.
    2. Never be apprehensive of your poverty, and never think of a long life, for anyone who deems himself poor or concerns himself with poverty in future is in fact exercising parsimony, and whoever thinks of a long life, he will become covetous. Enjoy lawful pleasures and whatever that will not disgrace you and is not considered extravagance, and take advantage of all this in performing your religious duties, for, whoever gives up his world for his faith or leaves his faith in favor of his world is not a true follower of ours.
    3. Beware of Allah's wrath and speak the truth intrepidly, even if it leads to your destruction. However, you should know that the truth is not destructive, rather, it is liberating. Always beware of falsehood even if your liberation is in it; though there is never any salvation in falsehood, it will eventually be destructive.
    4. Honor a scholar for his knowledge and avoid debating with him, and look down on an ignorant for his ignorance; however do not reject him, instead, draw him near and teach him knowledge.
    • 1. Imam dar ‘Ayniyat-i Jami‘a, p. 57.
    • 2. Imam dar ‘Ayniyat-i Jami‘a, p. 59, (quoted from Shaykh ‘Abbas Qumi’s Muntahi al-Amal.)
    • 3. Wafiyat al-A‘yan wa Inba’ Abna’ al-Zaman, vol.2, p.256.
    • 4. Majmu‘a-yi Zindigi-yi Chahardah Ma‘sum ‘Alayhim al-Salam, p. 145.




  • #2

    اَلسَّلاَمُ عَلَيْكَ يَا ولِيَّ ٱللَّهِ وَٱبْنَ وَلِيِّهِ

    alssalamu `alayka ya waliyya allahi wabna waliyyihi

    Peace be upon you, O Allah’s intimate servant and son of His intimate servant.


    اَلسَّلاَمُ عَلَيْكَ يَا حُجَّةَ ٱللَّهِ وَٱبْنَ حُجَّتِهِ

    alssalamu `alayka ya hujjata allahi wabna hujjatihi

    Peace be upon you, O Allah’s argument and son of His argument.


    اَلسَّلاَمُ عَلَيْكَ يَا صَفِيَّ ٱللَّهِ وَٱبْنَ صَفِيِّهِ

    alssalamu `alayka ya safiyya allahi wabna safiyyihi

    Peace be upon you, O Allah’s choice and son of His choice.


    اَلسَّلاَمُ عَلَيْكَ يَا امِينَ ٱللَّهِ وَٱبْنَ امينِهِ

    alssalamu `alayka ya amina allahi wabna aminihi

    Peace be upon you, O Allah’s trustee and son of His trustee.


    اَلسَّلاَمُ عَلَيْكَ يَا نُورَ ٱللَّهِ فِي ظُلُمَاتِ ٱلارْضِ

    alssalamu `alayka ya nura allahi fi zulumati al-ardi

    Peace be upon you, O Allah’s light in the darkness of the earth.


    اَلسَّلاَمُ عَلَيْكَ يَا إِِمَامَ ٱلْهُدَىٰ

    alssalamu `alayka ya imama alhuda

    Peace be upon you, O leader to the true guidance.


    اَلسَّلاَمُ عَلَيْكَ يَا عَلَمَ ٱلدِّينِ وَٱلتُّقَىٰ

    alssalamu `alayka ya `alama alddini walttuqa

    Peace be upon you, O signpost of religiousness and piety.


    اَلسَّلاَمُ عَلَيْكَ يَا خَازِنَ عِلْمِ ٱلنَّبِيِّينَ

    alssalamu `alayka ya khazina `ilmi alnnabiyyina

    Peace be upon you, O hoarder of the knowledge of the Prophets.


    اَلسَّلاَمُ عَلَيْكَ يَا خَازِنَ عِلْمِ ٱلْمُرْسَلِينَ

    alssalamu `alayka ya khazina `ilmi almursalina

    Peace be upon you, O hoarder of the knowledge of the Messengers.


    اَلسَّلاَمُ عَلَيْكَ يَا نَائِبَ ٱلاوْصِيَاءِ ٱلسَّابِقِينَ

    alssalamu `alayka ya na'iba al-awsiya'i alssabiqina

    Peace be upon you, O deputy of the preceding Successors (of the Prophets).


    اَلسَّلاَمُ عَلَيْكَ يَا مَعْدِنَ ٱلْوَحْي ِٱلْمُبِينِ

    alssalamu `alayka ya ma`dina alwahyi almubini

    Peace be upon you, O essence of the manifest Revelation.


    اَلسَّلاَمُ عَلَيْكَ يَا صَاحِبَ ٱلْعِلْمِ ٱلْيَقِينِ

    alssalamu `alayka ya sahiba al`ilmi alyaqini

    Peace be upon you, O holder of the certain knowledge.


    اَلسَّلاَمُ عَلَيْكَ يَا عَيْبَةَ عِلْمِ ٱلْمُرْسَلِينَ

    alssalamu `alayka ya `aybata `ilmi almursalina

    Peace be upon you, O case of the knowledge of the Messengers.


    اَلسَّلاَمُ عَلَيْكَ ايُّهَا ٱلإِمَامُ ٱلصَّالِحُ

    alssalamu `alayka ayyuha al-imamu alssalihu

    Peace be upon you, O righteous leader.


    اَلسَّلاَمُ عَلَيْكَ ايُّهَا ٱلإِمَامُ ٱلزَّاهِدُ

    alssalamu `alayka ayyuha al-imamu alzzahidu

    Peace be upon you, O ascetic leader.


    اَلسَّلاَمُ عَلَيْكَ ايُّهَا ٱلإِمَامُ ٱلْعَابِدُ

    alssalamu `alayka ayyuha al-imamu al`abidu

    Peace be upon you, O oft-worshipping leader.


    اَلسَّلاَمُ عَلَيْكَ ايُّهَا ٱلإِمَامُ ٱلسَّيِّدُ ٱلرَّشِيدُ

    alssalamu `alayka ayyuha al-imamu alssayyidu alrrashidu

    Peace be upon you, O prudent leader and chief.


    اَلسَّلاَمُ عَلَيْكَ ايُّهَا ٱلْمَقْتُولُ ٱلشَّهِيدُ

    alssalamu `alayka ayyuha almaqtulu alshshahidu

    Peace be upon you, O slain and martyred.


    اَلسَّلاَمُ عَلَيْكَ يَا بْنَ رَسُولِ ٱللَّهِ وَٱبْنَ وَصِيِّهِ

    alssalamu `alayka yabna rasuli allahi wabna wasiyyihi

    Peace be upon you, O son of Allah’s Messenger and son of his successor.


    اَلسَّلاَمُ عَلَيْكَ يَا مَوْلاَيَ مُوسَىٰ بْنَ جَعْفَرٍ

    alssalamu `alayka ya mawlaya musa bna ja`farin

    Peace be upon you, O my master Musa son of Ja`far.


    وَرَحْمَةُ ٱللَّهِ وَبَرَكَاتُهُ

    wa rahmatu allahi wa barakatuhu

    Allah’s mercy and blessings be upon you.


    اشْهَدُ انَّكَ قَدْ بَلَّغْتَ عَنِ ٱللَّهِ مَا حَمَّلَكَ

    ashhadu annaka qad ballaghta `an allahi ma hammalaka

    I bear witness that you conveyed faithfully that which Allah ordered You to convey,


    وَحَفِظْتَ مَا ٱسْتَوْدَعَكَ

    wa hafizta ma istawda`aka

    safeguarded that which He entrusted with you,


    وَحَلَّلْتَ حَلاَلَ ٱللَّهِ

    wa hallalta halala allahi

    decided as lawful all that which Allah has deemed lawful,


    وَحَرَّمْتَ حَرَامَ ٱللَّهِ

    wa harramta harama allahi

    decided as unlawful all that which Allah has deemed unlawful,


    وَاقَمْتَ احْكَامَ ٱللَّهِ

    wa aqamta ahkama allahi

    carried out the decrees of Allah,


    وَتَلَوْتَ كِتَابَ ٱللَّهِ

    wa talawta kitaba allahi

    recited the Book of Allah,


    وَصَبَرْتَ عَلَىٰ ٱلاذَىٰ فِي جَنْبِ ٱللَّهِ

    wa sabarta `ala al-adha fi janbi allahi

    endured harm for the sake of Allah,


    وَجَاهَدْتَ فِي ٱللَّهِ حَقَّ جِهَادِهِ

    wa jahadta fi allahi haqqa jihadihi

    and strove in the way of Allah as it ought to be striven


    حَتَّىٰ اتَاكَ ٱلْيَقِينُ

    hatta ataka alyaqinu

    until death came upon you.


    وَاشْهَدُ انَّكَ مَضَيْتَ

    wa ashhadu annaka madayta

    I also bear witness that you passed away


    عَلَىٰ مَا مَضَىٰ عَلَيْهِ آبَاؤُكَ ٱلطَّاهِرُونَ

    `ala ma mada `alayhi aba'uka alttahiruna

    carrying the same principles on which your immaculate fathers


    وَاجْدَادُكَ ٱلطَّيِّبُونَ

    wa ajdaduka alttayyibuna

    and pure forefathers


    ٱلاوْصِيَاءُ ٱلْهَادُونَ

    al-awsiya'u alhaduna

    the successors, guides,


    ٱلائِمَّةُ ٱلْمَهْدِيُّونَ

    al-a'immatu almahdiyyuna

    leaders, and rightly guided ones passed away.


    لَمْ تُؤْثِرْ عَمىًٰ عَلَىٰ هُدىًٰ

    lam tu'thir `aman `ala hudan

    You never preferred blindness to true guidance


    وَلَمْ تَمِلْ مِنْ حَقٍّ إِلَىٰ بَاطِلٍ

    wa lam tamil min haqqin ila batilin

    and never slanted from right to wrong.


    وَاشْهَدُ انَّكَ نَصَحْتَ لِلَّهِ

    wa ashhadu annaka nasahta lillahi

    I also bear witness that you acted sincerely to Allah,


    وَلِرَسُولِهِ وَلاِمِيـرِ ٱلْمُؤمِنِينَ

    wa lirasulihi wa li'amiri almu'minina

    to His Messenger, and to the Commander of the Faithful,


    وَانَّكَ ادَّيْتَ ٱلامَانَةَ

    wa annaka addayta al-amanata

    fulfilled the trust,


    وَٱجْتَنَبْتَ ٱلْخِيَانَةَ

    wajtanabta alkhiyanata

    avoided betrayal,


    وَاقَمْتَ ٱلصَّلاَةَ

    wa aqamta alssalata

    performed the prayers,


    وَآتَيْتَ ٱلزَّكَاةَ

    wa atayta alzzakata

    defrayed the poor-rate,


    وَامَرْتَ بِٱلْمَعْرُوفِ

    wa amarta bilma`rufi

    enjoined the right,


    وَنَهَيْتَ عَنِ ٱلْمُنْكَرِ

    wa nahayta `an almunkari

    forbade the evil,


    وَعَبَدْتَ ٱللَّهَ مُخْلِصاً

    wa `abadta allaha mukhlisan

    and served Allah earnestly


    مُجْتَهِداً مُحْتَسِباً

    mujtahidan muhtasiban

    and painstakingly, expecting His reward,


    حَتَّىٰ اتَاكَ ٱلْيَقِيـنُ

    hatta ataka alyaqinu

    until death came upon you.


    فَجَزَاكَ ٱللَّهُ عَنِ ٱلإِسْلاَمِ وَاهْلِهِ

    fajazaka allahu `an al-islami wa ahlihi

    So, may Allah reward you on behalf of Islam and its people


    افْضَلَ ٱلْجَزَاءِ وَاشْرَفَ ٱلْجَزَاءِ

    afdala aljaza'i wa ashrafa aljaza'i

    with the best reward and the most honoring reward.


    اتَيْتُكَ يَا بْنَ رَسُولِ ٱللَّهِ زَائِراً

    ataytuka yabna rasuli allahi za'iran

    I have come to you, O son of Allah’s Messenger, visiting you,


    عَارِفاً بِحَقِّكَ

    `arifan bihaqqika

    recognizing your right,


    مُقِرّاً بِفَضْلِكَ

    muqirran bifadlika

    admitting your precedence,


    مُحْتَمِلاًَ لِعِلْمِكَ

    muhtamilan li`ilmika

    knowing about your knowledgeability,


    مُحْتَجِباً بِذِمَّتِكَ

    muhtajiban bidhimmatika

    seeking shield with your inviolability,


    عَائِذاً بِقَبْرِكَ

    `a'idhan biqabrika

    seeking protection with your grave,


    لاَئِذاً بِضَرِيـحِكَ

    la'idhan bidarihika

    resorting to your tomb,


    مُسْتَشْفِعاً بِكَ إِِلَىٰ ٱللَّهِ

    mustashfi`an bika ila allahi

    seeking your intercession with Allah,


    مُوَالِياً لاِوْلِيَائِكَ

    muwaliyan li'awliya'ika

    declaring loyalty to your loyalists,


    مُعَادِياً لاِعْدَائِكَ

    mu`adiyan li'a`da'ika

    incurring the animosity of your enemies,


    مُسْتَبْصِراً بِشَانِكَ

    mustabsiran bisha'nika

    seeking insight of your standing


    وَبِٱلْهُدَىٰ ٱلَّذِي انْتَ عَلَيْهِ

    wa bilhuda alladhi anta `alayhi

    and true guidance you are leading to,


    عَالِماً بِضَلاَلَةِ مَنْ خَالَفَكَ

    `aliman bidalalati man khalafaka

    and having full acquaintance with the straying of those who dissent from you


    وَبِٱلْعَمَىٰ ٱلَّذِي هُمْ عَلَيْهِ

    wa bil`ama alladhi hum `alayhi

    and the blindness they are following.


    بِابِي انْتَ وَامِّي

    bi'abi anta wa ummi

    Ransoms for you be my father, mother,


    وَنَفْسِي وَاهْلِي

    wa nafsi wa ahli

    myself, my family members,


    وَمَالِي وَوَلَدِي

    wa mali wa waladi

    my property, and my sons.


    يَا بْنَ رَسُولِ ٱللَّهِ

    yabna rasuli allahi

    O son of Allah’s Messenger,


    اتَيْتُكَ مُتَقَرِّباً بِزِيَارَتِكَ إِِلَىٰ ٱللَّهِ تَعَالَىٰ

    ataytuka mutaqarriban biziyaratika ila allahi ta`ala

    I have come to you seeking nearness to Allah the All-exalted by visiting you


    وَمُسْتَشْفِعاً بِكَ إِِلَيْهِ

    wa mustashfi`an bika ilayhi

    and seeking your intercession for me with Him;


    فَٱشْفَعْ لِي عِنْدَ رِبِّكَ

    fashfa` li `inda rabbika

    So, (please) intercede for me with your Lord


    لِيَغْفِرَ لِي ذُنُوبِي

    liyaghfira li dhunubi

    so that He may forgive my sins,


    وَيَعْفُوَ عَنْ جُرْمِي

    wa ya`fuwa `an jurmi

    pardon my offences,


    وَيَتَجَاوَزَ عَنْ سَيِّئَاتِي

    wa yatajawaza `an sayyi'ati

    overlook my evildoings,


    وَيَمْحُوَ عَنِّي خَطِيئَاتِي

    wa yamhuwa `anni khati'iati

    erase my wrongdoings,


    وَيُدْخِلَنِي ٱلْجَنَّةَ

    wa yudkhilani aljannata

    allow me to enter Paradise,


    وَيَتَفَضَّلَ عَلَيَّ بِمَا هُوَ اهْلُهُ

    wa yatafaddala `alayya bima huwa ahluhu

    endue me with favors that suit His generosity,


    وَيَغْفِرَ لِي وَلآِبَائِي

    wa yaghfira li wa li'aba'i

    and forgive me, my forefathers,


    وَلإِِِخْوَانِي وَاخَوَاتِي

    wa li'ikhwani wa akhawati

    my brothers, my sister,


    وَلِجَمِيعِ ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَاتِ

    wa lijami`i almu'minina walmu'minati

    and all believing men and women


    فِي مَشَارِقِ ٱلارْضِ وَمَغَارِبِهَا

    fi mashariqi al-ardi wa magharibiha

    in the east and west of the earth,


    بِفَضْلِهِ وَجُودِهِ وَمَنِّهِ

    bifadlihi wa judihi wa mannihi

    out of His favoring, magnanimity, and benevolence.




    may then throw yourself on the grave, smear your two cheeks on it, and pray to Almighty Allah for any thing you wa
    You may then turn to the side of the Imam’s head and say the following words:




    اَلسَّلاَمُ عَلَيْكَ يَا مَوْلاَيَ

    alssalamu `alayka ya mawlaya

    Peace be upon you, O my master


    يَا مُوسَىٰ بْنَ جَعْفَرٍ

    ya musa bna ja`farin

    Musa the son of Ja`far.


    وَرَحْمَةُ ٱللَّهِ وَبَرَكَاتُهُ

    wa rahmatu allahi wa barakatuhu

    Allah’s mercy and blessings be upon you.


    اشْهَدُ انَّكَ ٱلإِمَامُ ٱلْهَادِي

    ashhadu annaka al-imamu alhadi

    I bear witness that you are verily the guiding leader


    وَٱلْوَلِيُّ ٱلْمُرْشِدُ

    walwaliyyu almurshidu

    and the guardian who leads to the right guidance,


    وَانَّكَ مَعْدِنُ ٱلتَّنْزِيلِ

    wa annaka ma`dinu alttanzili

    you are verily the core of the Revelation,


    وَصَاحِبُ ٱلتَّاوِيلِ

    wa sahibu altta'wili

    the man of true interpretation,


    وَحَامِلُ ٱلتَّوْرَاةِ وَٱلإِنْجِيلِ

    wa hamilu alttawrati wal-injili

    the bearer of the Torah and the Gospel,


    وَٱلْعَالِمُ ٱلْعَادِلُ

    wal`alimu al`adilu

    the knowledgeable, the decent,


    وَٱلصَّادِقُ ٱلْعَامِلُ

    walssadiqu al`amilu

    the veracious, and the one who puts his knowledge in practice.


    يَا مَوْلاَيَ انَا ابْرَا إِِلَىٰ ٱللَّهِ مِنْ اعْدَائِكَ

    ya mawlaya ana abra'u ila allahi min a`da'ika

    O my master, I repudiate your enemies in the presence of Allah


    وَاتَقَرَّبُ إِِلَىٰ ٱللَّهِ بِمُوَالاَتِكَ

    wa ataqarrabu ila allahi bimuwalatika

    and I seek nearness to Allah through loyalty to you.


    فَصَلَّىٰ ٱللَّهُ عَلَيْكَ

    fasalla allahu `alayka

    So, may Allah bless you,


    وَعَلَىٰ آبَائِكَ وَاجْدَادِكَ وَابْنَائِكَ

    wa `ala aba'ika wa ajdadika wa abna'ika

    your fathers, your forefathers, your descendants,


    وَشِيعَتِكَ وَمُحِبِّيكَ

    wa shi`atika wa muhibbika

    your partisans, and your devotees.


    وَرَحْمَةُ ٱللَّهِ وَبَرَكَاتُهُ

    wa rahmatu allahi wa barakatuhu

    May Allah’s mercy and blessings be upon them.
    You may then offer the two-unit prayer of ziyarah, reciting Surah Yasin (No. 36) –after Surah al-Fatihah in the first unit- and Surah al-Rahman (No. 55) –after Surah al-Fatihah in the second unit. You may also recite any> Surah instead. Then, you may pray Almighty Allah for whatever you need.

    تعليق


    • #3
      اعظم الله لكم الاجر
      واحسن لكم العزاء

      تعليق

      المحتوى السابق تم حفظه تلقائيا. استعادة أو إلغاء.
      حفظ-تلقائي
      Smile :) Embarrassment :o Big Grin :D Wink ;) Stick Out Tongue :p Mad :mad: Confused :confused: Frown :( Roll Eyes (Sarcastic) :rolleyes: Cool :cool: EEK! :eek:
      x
      يعمل...
      X