Ziyarat Aal e Yaseen Commentary

8/10/2019 Ziyarat Aal e Yaseen Commentary

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Preface

The word DB56E is an Arabic term derived from the root 0B040E,which means to visit. In religious terminology, it implies ourconversation with Allahs sincere creatures and His infallible

proofs (a.s.), who are without parallel. They are those whomAllah, the High, has purified from all uncleanness and hascreated them pure, purified.

Thus, whosoever desires to approach Allah, he should do sothrough the gates determined by Him. Yes, the infallible Imams(a.s.) from the immaculate Ahle Bait (a.s.) are the gates throughwhom Allah is approached. They are the medium towards Himand hence, their recognition, their love and treading on their pathis obligatory. All these are summarized in one thing i.e. z iyaarat.

It is our creed that the souls of the holy Ahle Bait (a.s.) ascendtowards the highest heavens and are alive, receiving theirsustenance (from their Lord). They look at us, hear our speechand reply to our salutations. As Ameerul Momineen (a.s.)narrates from the Holy Prophet (s.a.),

Those who die among us, are not (actually) dead.

The belief of us Shias is contrary to that of the Wahhaabis whothink that the Holy Prophet (s.a.w.a.) is dead and gone and is nolonger effective in our lives. We are also against the DFG who

2...... ....... ....... ....... ....... ....... ....... ....... .. Ziyaarat-e-Aal-e-Yaasin - A Brief Commentary

attribute divinity to Ameerul Momineen (a.s.)! Allah is Higherthan what the unjust believe!

We subscribe to the belief that Holy Prophet (s.a.w.a.) is the last

Prophet but the most superior of them all. He is followed by hissuccessors, the Holy Imams (a.s.). In our time today, ImamMahdi (a.t.f.s.), the Promised One, is his successor.

So from among the etiquette of ziyaarat is that the one whoseziyaarat we are about to read, his recognition is a must. It is not

possible for us to acquire the recognition of the Holy Prophet(s.a.) or the infallible Imams (a.s.) through the faulty orinadequate faculties available to us humans. Just as an ant, in

front of a huge mountain or a drop of water when compared toan ocean, are not worth a mention, we too when compared tothese great personalities, are even more insignificant andminiscule than the ant or the drop of water. Then how is it

possible that we describe or recognize them? Since only Allahthe Almighty possesses their all-encompassing recognition, theonly method to recognize them is through revelation. If weacquire any other mode of recognition, then indeed we will beamong the seventy-two doomed sects.

Then what is the solution? Now, the only way is to describe thesun from the characteristics of its tongue, the ocean from itsreflection in the mirror and the height of a mountain from the

bird that flies over its top. Therefore, we should acquire the beliefs from these infallible and holy Imams (a.s.) so that we


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Ziyaarat-e-Aal-e-Yaasin - A Brief Commentary... ...... ....... ....... ....... ....... ....... ....... ...... 3

neither become like the Wahhabis nor become like theexaggerators ( DFG).We also believe that,

by his (a.t.f.s.) blessing are the creatures sustained andthrough his existence, the earth and the heavens are

firmly established.

We being among his flock and his guests must necessarily greethim every morning with our salutations. We must offer ourgreetings as taught unto us by the Ahle Bait (a.s.) and renew ourallegiance with him (a.t.f.s.). We should seek from Allah theAlmighty with a blazing heart that He hastens his noblereappearance. This is what he (a.t.f.s.) has ordered us to do whenhe says,

And pray most for the hastening of the reappearance, for certainly, it is your salvation.

Since last many years, Association of Imam Mahdi (a.t.f.s.) hashad the practice of introducing one supplication or ziyaarat ofthe infallible Ahle Bait (a.s.) in the special issues of Al-Qaem al-Muntazar (a.s.). Approximately three years ago, we undertookthe task of a brief explanation of the Ziyaarat-e-Aale Yaasin, the

profound and meaningful salutation from Imam al-Mahdi(a.t.f.s.). Due to constraints of space, the explanation could not

be published in one issue and as a result, had to be spread over


three special issues of Shabaan al-Muazzam over a span of threeyears.

Therefore, we decided to publish the entire explanation in a

booklet for the benefit of our readers, of course, with minorchanges and variations.

We request our respected readers to provide us with theirvaluable and constructive suggestions to improve upon ourefforts in the future. We hope the Almighty Allah, for the sakeof His Hujjat (a.t.f.s.), accepts this humble offering.

Finally, before starting to recite the Ziyaarat and its explanation,we go to our master, Imam-e-Zamaana (a.t.f.s.) and plead withhim,

Master! The tears of the oppressed are waiting for someone towipe their tears and console them.

Master! The wounded, the amputated and the injured, victims ofthe atrocities of the modern superpowers, have lost all faithexcept in the miraculous touch of Yusuf-e-Zahra!

Master! The stifled cries of the orphans, the dry eyes of thewidows and the bleeding hearts of the scholars, have only onehope. You.

Master! The poor and the destitute lie hungry, sick and diseased.They dont expect any solace, comfort and relief from anybody


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except the son of Fatemah (s.a.).

Master! Now even the sacred shrines of Karbala and Najaf, theshrines of your noble ancestors, are unsafe from the filthydesigns of the present day Pharaohs!

O Allah! Hasten the reappearance of our master, Imam Mahdi(a.t.f.s.) and enlist us amongst his companions and helpers!Aameen! Lord of the Worlds!

Association of Imam Mahdi (a.s.)

Shabaan al-Muazzam, 1425 A.H. (2004 A.D.)


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Ziyaarat-e-Aal-e-Yaasin A Brief Commentary

The Chain of Narrators

Numerous Shia scholars of the highest stature havedocumented this Ziyaarat in their compilations and havevouched for its chain of narrators. Here, we shall outlinethe names of a few books wherein this Ziyaarat has beenmentioned. (Being followers of the five infallibles (a.s.)from the Incident of the Cloak ( c5# $$ A 1 6l $$ ' ), we havetaken a similar number and have mentioned fivereferences.

(1) Al-Ehtejaaj vol.2 p.316-318:

This is the oldest reference available for the Ziyaarat. Thecompiler of this invaluable work is the great traditionalist AbuMansoor Ahmed b. Ali b. Abi Talib Tabarsi (r.a.). Thistraditionalist of the 6th century Hijri is considered to be one ofthe all-time great Shia scholars and teachers. Scholars ofnarrators (Ulama-e-Rijaal) have spoken highly of him for his

greatness and piety.

(2) Behaarul Anwaar:

The compiler of this Shiite Encyclopaedia needs no introduction.He is the pride of the Shiite world and one of its greatest

10...... ....... ...... ....... ....... ....... ....... ....... . Ziyaarat-e-Aal-e-Yaasin - A Brief Commentary

traditionalists- Allamah Shaikh Muhammad Baqer Majlisi (r.a.)Considering the importance of Ziyaarate Aal-e-Yaasin, he hasmentioned it in 3 places:

i) vol. 53, p.171-73 under the Chapter of letters (

D51- .oU) of

Imam-e-Asr (a.t.f.s.)

ii) vol. 94, p. 5-6 under the Chapter of Allahs remembranceand supplications

iii) vol. 102, p. 81-83 under the Chapter of Ziyaaraat.

(3) Fauze Akbar dar Tawassulate Imam-e-Muntazar (a.t.f.s.)p. 68-70:

Hujjatul Islam Mirza Muhammad Baqer Faqih Eemaani (r.a.) isthe compiler of this book. It is noteworthy that he has mentionedthis Ziyaarat right at the beginning before other Ziyaaraat.

(4) Takaaliful Anaam fi Ghaibatil Imam (a.t.f.s.) p. 135-38:

Sadrul Islam Hamadani (r.a.) has recorded this Ziyaarat in the25th duty during the major occultation ( Wq-G).(5) Mafaatihul Jinaan (Urdu translation Allamah ZeeshanHaider Jawadi (r.a.) Tanzeemul Makatib Lucknow edition)p. 956-959:

The compiler of this momentous work is Shaikh Abbas al-Qummi (r.a.).


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Ziyaarat-e-Aal-e-Yaasin - A Brief Commentary... ...... ....... ....... ....... ....... ....... ....... .... 11

The main narrator of this Ziyaarat is Abdullah b. Jafar (r.a.) [240A.H.-300 A.H.]. 1 Shaikh Sadooqs (r.a.) father Ali b.Baabwaiyh (r.a.), Muhammad b. Hasan (r.a.) (Shaikh Sadooqs(r.a.) teacher) and Muhammad b. Yaqoob Kulaini (r.a.) have

reported this Ziyaarat along with numerous other traditions fromAbdullah b. Jafar (r.a.). Given this list of illustrious personalitieswho have narrated this tradition, there remains no doubt aboutthe authenticity of the chain of narrators.

A Peculiar Feature of the Ziyaarat

A very exceptional trait of this Ziyaarat is that the instructor ofthis Ziyaarat is also its addressee, i.e. the one conveying

salutation (salaam) and the one to whom the salutation isaddressed is one and the same. Such ziyaaraat are indeed veryfew. Generally, Ziyaaraat are recorded from one infallible (a.s.)addressing another infallible (a.s.). For instance, Imam Sajjad(a.s.) has taught his Shias the Ziyaarat of Ameerul Momineen(a.s.) and Imam Jafar Sadeq (a.s.) introduced the Ziyaarat of themartyrs of Karbala (r.a.).

About the introduction of Ziyaarat-e-Aal-e-Yaasin, it is narrated

that Janabe Himyari (r.a.), the narrator of this Ziyaarat, receiveda letter from Imam-e-Asr (a.t.f.s.) in which, he (a.t.f.s.) firstanswered the queries asked. Then he wrote,

1 Qurbul Asnad, p.2-3.


You (people) neither understand Allahs affair ( !"# )nor acknowledge His friends (Imams (a.s.)). The Imamis Allahs Perfect Wisdom but it has become futile to

frighten the people with it. Salutations be upon us and

upon Allahs pious servants. So, whenever you intend toturn your attention towards Allah through ourmediation or wish to turn towards us then say as Allahhas ordered,

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% 6M The second verse is derived from Surah Saaffaat, verse 130

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Surely Allah Mighty and Glorified Be He has granted Muhammad and Ale Muhammad a virtue, onaccount of this, the essence of which none can reachexcept through his intellect. That is, Allah Mighty and

Glorified be He has not send salutations on anybodyexcept the Prophets (a.s.). Thus He Blessed and Highbe He says, Peace be on Nuh in the worlds. 1 andPeace be on Ibrahim 2 and Peace be on Moosa andHaroon. 3 But He did not say, Peace be on the

progeny of Nuh nor did he say, Peace be on the progeny of Ibrahim, nor did He say, Peace be on the progeny of Moosa and Haaroon. But He Mighty andGlorified Be He did say, Peace be on the progeny

of Yaasin.4 i.e. the progeny of Muhammad (s.a.w.a.).

5

Revered commentators of the Ahle Sunnah like Qurtubbi in hisTafseer (vol. 15 p.119) and Aaloosi in Tafseer-e-Ruhul Maani(vol. 23 p. 142) too have advanced similar views.

4.1516&*!# 7819&7:*% *; 1 &*! *[email protected]*+ B-./7CD.= Salutati ons upon you, O the caller of A ll ah and the

1 Surah Saaffaat (37): Verse 79.2 Surah Saaffaat (37): Verse 109.3 Surah Saaffaat (37): Verse 120.4 Surah Saaffaat (37): Verse 130.5 Behaarul Anwaar, vol. 23, p. 167, H. 1, narrating from Oyoon-o-

Akhbaar al-Reza, p. 131.


nour isher of H is Creation

The opening salutation is addressed specifically to Imams(a.t.f.s.) holy and glorious existence. From among hisinnumerable attributes, we find two attributes highlighted in thefirst salutation.

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intense. In Qamoos, I


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to as S5( 60C? Tabarsi (r.a.) records, S5( 60C is among the t itles of Allah.It means dominant, ruler and judge. In the Holy Prophets(s.a.w.a.) praise and eulogy, he says

T0)012*+ 8S5( 60C 04 @5(@*+ 0l :-0Q 50 6O leader of men and the ruler (or judge or dominator)of the Arabs. Likewise traditions declare

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Je"oJ1q(U58 ,+ mW8["-90\ r"l"0&2*+ Mahdi shall reappear while there will be a cloudhovering over him. From within it, an announcer shall

announce This is Mahdi, Allahs Caliph, so obeyhim!

R :Z0' 0)>50H 04 This is the second important attribute underlined in thissalutation. While its true that all prophets (a.s.) and successors(a.s.) were helpers of the divine cause, it is noteworthy thatImam-e-Asr (a.t.f.s.) has been specially preserved for thismotive. In order to appreciate this point, it is necessary that weunderstand the word RxZ'. RxZ' means His (Allahs) Right. Imam(a.t.f.s.) is the helper of Allahs right (i.e. His cause). What isAllahs right? The fourth Imam Imam Zainul Abedeen (a.s.)explains Allahs right in the very beginning of his compilationRisaalatul Huquq

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The greatest right that Allah, the Almighty, enjoysupon you is that you worship only Him and do not


associate partners with Him. 1

As explained by Imam (a.s.), Allahs right upon His Creatures isthe belief in monotheism. It means that we should worship onlyHim and not set up partners for Him. As we have mentionedearlier, this is the objective with which all prophets (a.s.) andmessengers (a.s.) were raised. However, none could accomplishcomplete success in this regard. For instance, Hazrat Nuh (a.s.)

propagated for 950 years, but despite his massive efforts, theHoly Quran says

4V"-98. =!+ JR010j 0.0jO 50j04 And none believed with him (Nuh) but a few.

However, while prophesizing about Imam-e-Asrs (a.t.f.s.)advent, Allah says,

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espouses this fact,

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u+( /0H O Allah! Honour him (Imam (a.t.f.s.)) and through himhonour us. Help him and through him help us avengeour enemies. Help him with a mighty helping and granthim an easy victory. And arrange from Your side adominating and overwhelming support for him. 1

R..SAD*>*; 1=%1= Salutati ons upon you, O Allah s Proof and theindi cator towards H is intenti on.

Imams (a.t.f.s.) brilliant personality is Allahs most magnificent proof and argument on the earth. Allah shall complete Hisargument upon His creatures through Imam (a.t.f.s.) and the

creatures shall witness Allahs argument through the persona ofImam (a.t.f.s.). This means that if a person cannot recognize HisCreator through the mediation of Imam (a.t.f.s.), he will neverarrive at the truth and all his attempts in this regard will prove

1 Mafaatihul Jinaan; Iqbaalul Amaal by Sayyed b. Tawoos (r.a.) p. 142.


futile.

Hakimah Khaatoon (r.a.), the daughter of Imam MuhammadTaqi (a.s.), informs, As soon as Imam-e-Zamana (a.t.f.s.)stepped into this world, he immediately fell in prostration. Onhis arm were engraved in a radiant light, the words:

mVb50q2*+ 0- 0%0E 04 r- 0{2*+ *c50]Truth has come and falsehood vanished. 1

I took the infant in my arms and carried him over to his fatherImam Hasan Askari (a.s.). Imam (a.s.) ran his fingers lovingly

across the head of his beloved son and urged,

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c50- :F *+ l" 6l(}*+.c50->"48!+ 0B"oJH 04 c50-Z"U8!+ 8W8["-90\ 50 6 "!=98t0U.Speak up O Allahs Proof and the remnant of the past

prophets, O the seal of successors, O restorer ofbrilliance and light to the deep ocean, speak up, OCaliph of the Pious Ones and the Light of theSuccessors.

1 Surah Bani Israel (17): Verse 81.


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Later, again we see Imam Hasan Askari (a.s.) g iving glad tidingsto Imam (a.t.f.s.) at noon when the latter was offering water tohis father for ablutions:

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expansive earth, the brilliant sun.but for the sakeand for the love of these five persons, who are insidethe cloak. 1

Moreover, Allah conveys His Intention to His creatures throughImam-e-Asr (a.t.f.s.). Imam Sadeq (a.s.) while instructing theShias about the Ziyaarat of Imam Husain (a.s.) declares

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Like the previous statement, this is also a salutation on twoentities. However, unlike the previous salutation, the entity inquestion is one and the same the Holy Quran. Or to be preciseit deals with the two Qurans the Silent Quran (the book itself)and the Speaking Quran (Imam-e-Asr (a.t.f.s.)) and highlightsthe cohesive and durable bond between the two. Indeed, the twoshall always remain united in this world until they meet the HolyProphet (s.a.w.a.) in the hereafter. The renowned prophetictradition underlines this fact:

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and during parts of the day 1

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(r.a.) to Imam-e-Zamana (a.t.f.s.) while he was still an infant,Imam (a.t.f.s.) declared to Ahmed b. Ishaaq (r.a.)

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precedence over Allah? Certainly none! Allahs promise itself issufficient for any event to occur. Then, what about the Promisefor which Allah has given an added assurance. In this era, it isour duty to wait for the realization of the divine promise. It isregarding this Promise that we find in Ziyaraat:

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5 I@6C 0K8F"QT+ J!mt8*This day have I perfected for you your religionand completed My favor on you and chosen for you

Islam as a religion1

On the second standard shall be written:

8Som503 0 604 B2f(@*5$ 8SomoJ 6+I( 2 0"#Jj Jer)0# 8S58A 5 Ij"o0 6They fulfill vows and fear a day the evil of whichshall be spreading far and wide. 2

The third standard shall be adorned with the words:

%*+ 8!(&0{Jj ;,+ =!+ 0R JRJ^8["-90\ 04 ,+ r whichmeans to overflow or to pour out.

Like the earlier statements, this statement also throws up two possibilities. One possibility could be that Imam-e-Zamana(a.t.f.s.) is the possessor of overflowing knowledge and the otheris that Imams (a.t.f.s.) personality is overflowing with

1 Kamaluddin, pg. 672; Ghaibat-e-Nomani, pg. 307.


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knowledge. At this stage, my pen confesses its helplessness indescribing absolute knowledge. For how can the overflowingignorance have the audacity to elucidate the reality of theoverflowing knowledge! Indeed this is only possible if werestrict ourselves to the traditions of the infallibles (a.s.) tounravel the reality of the overflowing knowledge. In thisregard let us cast a glance at the traditions, supplications andZiyaraat related to Imam-e-Zamana (a.t.f.s.). (Readers arerequested to read the following lines with rapt attention)

!2+ K"om9J12*+ / "@8A 8nB+04 50 6 07"-890: JK8F(#*8+%*W(- Salutation upon you, O the treasure of divine

knowledge 1

W( 6o0q(@*+ K"om9J12*+ 8Sl"10j 50 6 07"-890: JK8F(#*8+ Salutation upon you, O storehouse of the propheticknowledge 2

=!29: :VmA J/ N50\ 07(H+ Indeed you are the collection of every knowledge and

1 Misbahuz Zair, pg. 437; Behaarul Anwaar, vol. 102, pg. 226.2 Behaarul Anwaar, vol. 102, pg. 117.


science. 1

=- "U0B :VmA J- U58 04 =!29: :VmA mSE50\ 07(H+Indeed you are the collection of every knowledge andthe splitter of every sewn thing (of every branch ofknowledge). 2

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W89j58t2*+ K"om9J12*+ 0."$50 6 O son of the complete sciences

Imam Muhammad Baqer (a.s.), the splitter of prophetic sciences,informs us:

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and knowledge with which the Holy Prophet (s.a.w.a.) was blessed, got transferred from one Imam (a.s.) to the other andnow rests with Imam Mahdi (a.t.f.s.). In the time of ImamMahdis (a.t.f.s.) major occultation, the false and erroneousknowledge gained ascent. Imam (a.t.f.s.) discharged hisresponsibilities only with the two alphabets of knowledge that

prevailed in the world. He is still informing the people o f onlythe two alphabets, the depth of which perplexes the mind. Thatis why when Imam (a.t.f.s.) blesses Muhammad b. Muhammad

b. Noman (r.a.) with a portion of this knowledge, he becomes(Shaikh) Mufeed of the Islamic Shariat and its defender. WhenImam (a.t.f.s.) bestows a small portion of this knowledge onSyed Raziuddin b. Taoos (r.a.), he becomes the protector and

compiler of supplications and Ziyaraat. When we see Imam(a.t.f.s.) gift a portion of this knowledge to Hasan b. Yusuf b.Mutahhar (r.a.), he transforms miraculously into Allamah Hilli(r.a.). When we observe Imam (a.t.f.s.) whisper a few words inthe ears of Ahmed b. Muhammad Alifi (r.a.), he becomes theupholder of jurisprudence with insight and becomes Muqaddas-e-Ardebali. Likewise in every era there are some pious andspecial personalities who have benefited from a drop ofknowledge from Imams (a.t.f.s.) boundless knowledge. And

with this small drop, they have scaled the peaks of wisdom andintelligence.

Allah, the Almighty, bestows knowledge on Imam (a.t.f.s.). SoAllah is (T50>, one who pours (knowledge) and Imam (a.t.f.s.) isT"oJq"/0j, the one overflowing with knowledge. Imam (a.t.f.s.)


himself confers some drops of this knowledge on the Shias inwhich case he becomes IT5> and the scholars are Toq/j.The third point that needs some emphasis is that at all times weshould address the Ahle Bait (a.s.) with utmost humility and

beseech them with raised hands, O Master! We seek knowledgeand wisdom only from you and reject everyone else. We shouldtranslate this claim into action and never desert Imam (a.t.f.s.) byapproaching others for knowledge.

)E.st@m*uD=*; In Arabic, noG is an infinitive means help, succour, shelter andrelief of the aggrieved. In supplications and Ziyaraat, we see( n5-G/noG ) being used prolifically to denote Allahs Names.For instance,

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shelter and succour. Consequently, we see even the infallibles(a.s.) being addressed with the titles of noG or n5-G.For instance, in the Ziyaarat of Ameerul Momineen (a.s.) on17th Rabbiul Awwal, which is narrated by Imam Jafar Sadeq

(a.s.), we address Imam (a.s.):

0."-$"4J)2t0&2*+ 8n50-G 50 6 07"-890: JK8F(#*8+ Salutations upon you, O shelter of the aggrieved anddistressed. 1

This is the Ziyarat that Imam (a.s.) instructed his trustedcompanion Muhammad b. Muslim (r.a.).

This trait has also been associated with Imam Husain (a.s.).While forecasting the tribulations of his family after Karbala, theHoly Prophet (s.a.w.a.) informed,

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imposters like the Sufi mystics and sages who have no divinemandate and authority and are the biggest shams, to put itmildly. If with such a benevolent and divinely guided Imam tohelp us, we still knock at the door of others, we have rejectedImamat and its precepts.

Often we wonder how to beseech Imam (a.t.f.s.) for help as weare not well-versed with the etiquette of supplication andinvocation. The following pointers may be of use in this regard:

First:

The most important criterion is pure intention (niyyat). If we beseech Imam (a.t.f.s.) with sincerity from the depth of ourhearts, then it does not matter in what language we call out tohim. He shall most certainly heed our plaint.

Second:

Our beloved Imams (a.s.) have trained us in this regard in theirsupplications and Ziyaraat. Keeping in mind brevity, we haveoutlined a few lines that the respected readers can memorizewhile beseeching Imam (a.t.f.s.):

+ 0& '50> 50 6 " 50 6 mW0&b58 50 6 r


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2VmZ8(4 =W0&"'0B "4m~ "!mtr$0B =W01Q+ then say: Your Lord is the Lord of All-encompassing mercy 1

In the recommended supplications ( D5q-Z1U) recited after Namaz-e-Asr, we beseech Allah with the supplication narrated byJanabe Zahra (s.a.):

W01Q+0o2*+ W0&"'()*+ +8~ (!Jx9*8+In Dua-e-Kumail, the opening lines highlight Allahs All-encompassing mercy

=c"


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mercy. Certainly I would also have preferred to turn towardsthem along with you so that no excuse remains between Allahand them and between them and me. 1

The above tradition underlines how Imam (a.t.f.s.) has

introduced himself in the light of Allahs All-encompassingmercy and has also indicated the reason for the same.

)R.HB;gv*k *[email protected] x=e@+*; We shall not dwell on the details of this line as we have alreadydealt with it before while elaborating on

JR0@&0k ""f=*+ ,+ 0l":04 50 6 07"-890: JK8F(#*8+Our earlier discussion on this topic should suffice.

After this part of Ziyarate Ale Yasin, we proceed towards the 8salutations that are linked to each other through the word 0."-' .0."-' in Arabic indicates time i.e. it is the English equivalent ofwhile or when. When we address Imam (a.t.f.s.) with thesesalutations we are referring to the actions that he performs at

different points of time in his life.

1 Behaarul Anwaar, vol. 53, pg. 11.


)U.*yL *[email protected]*+ B-/7CD.=B-BmK*6

)Z.BeBpK*6 *yL *[email protected]*+ B-/7CD.=

Salutations be upon you when you stand.

Salutations be upon you when you sit.

A point worth noting in these 2 and the other 6 sentences is thatall the verbs are in the present tense.

JK"omZ0U means to stand and JlJ12Z0U means to sit. It is quite possiblethat these words have been employed metaphorically. A case in

point is the famous prophetic tradition

+0lJ18. "48+ 50j58. S50j50j+ J."-0#J{2*+ 04 J.0#0{2*8+ Hasan and Husain are the two Imams, regardless ofwhether they are standing or sitting. 1

Over here standing indicates to rise or revolt in order to claimones rights. Sitting indicates to negotiate peace in line with thecircumstances and demands of the situation and concede onesrights. Peace is resorted to when a war would go against thelarger interests of the Muslims. In light of the aboveinterpretation, we can translate this statement thus:

1 Elalush Sharaae, pg. 211, chapter 159.


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Salutations be upon you O Imam-e-Asr (a.t.f.s.) when you rise(to claim your rights) after your reappearance and salutations beupon you when you are seated patiently behind the curtain ofoccultation beseeching Allah to hasten your reappearance.

)z.s{*M^K*6 *yL *[email protected]*+ B-/7CD.=B|}A*rB6*; Salutati ons be upon you when you recite (the H olyQuran) and elucidate its interpretation.

According to the rules of Arabic language, ;c0)2Z0 6 *c0)8. is a transitiveverb ( 0Jj V"1":l01 ). In other words, when we say that Imam(a.t.f.s.) is reciting, the question that comes to mind is what ishe reciting? By and large Shia scholars have taken the HolyQuran as the subject matter of Imams (a.t.f.s.) recitation.However, this is just one possibility. It is equally possible thatImam (a.t.f.s.) is reciting the Jaameah ( R1j5] T5^A) of hisgrandfather Ameerul Momineen (a.s.) and it is also possiblethat Imam (a.t.f.s.) is reading the Mushaf ( B {/j) of hisgrandmother Janabe Zahra (s.a.) and it is quite likely that he(a.t.f.s.) is also browsing through the Jafr ( )[] T5^A).

So in light of th is, we can say -

Salutations be upon you, O Imam-e-Zamana (a.t.f.s.)when you are reciting the Book and when you areelucidating its verses.


Another point that demands some elaboration is to whom isImam (a.t.f.s.) reciting the elucidation and interpretation ofQuranic verses? Who are those fortunate people who sit alongwith Imam (a.t.f.s.) and listen to the interpretation of the Qurandirectly from Imam (a.t. f.s.)?

The illustrious scholar Abi Zainab Muhammad b. Ibrahim Nomani has recorded a tradition from Imam Sadeq (a.s.) in his book Ghaibat which serves to answer the above question tosome extent:

%% & '50/ * (lJ$ 8!2+ +8f j )"j8!".j R0q"-8G "


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and instructs them with lofty religious concepts on a regular basis.

Just thinking of this fantastic spectacle of Imam (a.t.f.s.) trainingthese students is sufficient to bring tears to our eyes. Our hearts

are captivated with this image and we are gripped with the desireto be a part of this assembly and class that is a direct beneficiaryof Imams (a.t.f.s.) boundless knowledge and sits face to facewith him. Our stark ignorance in Imams (a.t.f.s.) occultation

becomes even more evident to us. We are reminded of thatstatement of Imam Husain (a.s.) in Dua-e-Arafah:

8! 0B "-8t8 "


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to lead. 1

This verse of the Holy Quran deserves attention:

r 6 .(j8vJe50:0C +8~9 ()82 "F J&2*+ J& -X *cor#*+ JB }2t0 604Or, Who answers the distressed one when he callsupon Him and removes the evil 2

Under the exegesis of this verse, Imam Jafar Sadeq (a.s.) relates,This verse has been revealed in honour of the Qaim of AleMuhammad (a.t.f.s.). By Allah! He (a.t.f.s.) is the distressedone in this verse. When he will recite two rakat namaz behindMaqam-e-Ibrahim and supplicate to Allah, Allah will answer his

prayers and deliver him from the difficulties and appoint him asthe Caliph on the earth. 3

This is the prayer of a helpless soul, on reciting which Imam(a.t.f.s.) shall be ordered to rise. The command shall be issued inthis manner,

O Allahs slave, rise and seek vengeance against Allahs enemies.

As far as Imams (a.t.f.s.) Qunoot is concerned, there are several

1 Al Burhaan fi alamaate Mahdi Akhiriz Zaman, pg. 160.2 Surah Naml (27): Verse 62.3 Tafseer-e-Ali b. Ibrahim, vol. 2, pg. 129.


supplications that are associated with Imam (a.t.f.s.). Interestedreaders can refer to some of these books viz. Muhajjud Daawaat

pg 67, Al-Baladul Ameen 569 and Behaarul Anwaar vol. 85, pg. 233.

4l.*[email protected]*+ B-/7CD.=BeBT@C*6*; B .Y@M*6 *yL Salutati on upon you, whi le you bow and prostrate

We have already explained the significance of conveyingsalutations to Imam (a.t.f.s.) while he is engaged in various actsof salaat under the verse:

3x90/JU 0s' 07"-890: JKF(#*8+ Perhaps it is due to the importance of these two acts (bowing and

prostration) that they have been given a special mention. Or itcould be a pointer towards Imams (a.t.f.s.) prolonged bowingand prostration. Even Imams (a.t.f.s.) revered grandfather Imam Moosa b. Jafar Al-Kazim (a.s.) has prayed for Imams(a.t.f.s.) reappearance with a mention of his bowing and

prostration. Yahya b. Fazl Nawfali narrates,

I was in Baghdad in the presence of Imam Kazim (a.s.). Imam(a.s.) had completed the Asr prayer. As per his practice, he (a.s.)raised both his hands towards the sky and recited:

Zi A l Y i A B i f C 63 64 Zi A l Y i A B i f C


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+ 04 J)\L+ 04 mN(48!2+ 0w"H8+ =!+ 0R*+ 8!J.b50q2*+ 04 J)%5=A * There is no god save You. You are the First and the

Last and the Apparent and the Concealed.

Imam (a.s.) repeated this sentence 10 times. After invokingAllah in these words, he (a.s.) supplicated,

"oJ@2t0&2*+ 07&"Q5$ 07m98D "Q8+8! ""f=*+ K"or-8Z2*+ :


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means that Allah, the Almighty, likes to see His servants alertand vigilant about performing salaat and other acts of worship atits time. It means that one should use the heavenly bounties todutifully observe ones religious obligations. In this regard,Mulla Mohsin Faiz Kashani (r.a.) records a tradition from the

Holy Prophet (s.a.w.a.):

%>+ ,+ C50q: r& 0'8+04 0)0&8Z2*+ 04 0M"&(}*+ 8S"oJ:+0)J 6 0." 6f=*+ ,+ ,+ )2Af* 8W=9R8!2+

The most beloved of Allah is the one who is alwaysattentive of the Sun, the Moon and the shadows for therememberance (and worship) of Allah. 1

4).BM}r.vB6*; sSJ3*\B6 *yL *[email protected]*+ B-/7CD.= Salutati on upon you, when you declare that there isno god but All ah and when you proclaim All ah isthe Greatest .

To declare that there is no god but Allah and that Allah is the

greatest are among the greatest signs of Allahs Unity ( l-'oU). Itis a declaration of the truthfulness of Islam and its being incompatibility with human nature. Once a Zoroastrian youth, whowished to convert to Islam, was introduced to Ayatullah Husain

1 Khulaasatul Azkaar, pg. 6.


Tabatabai Burujardi (r.a.). The people explained to the reveredAyatullah that the youth wished to embrace Islam. TheAyatullah asked him, What did you find so appealing aboutIslam? He replied, Islams truthfulness and its compatibilitywith human nature. The Ayatullah commanded him to recite the

Kalemah.

The youth says, I heard the Ayatullah recite the Kalemah withsuch awe and reverence that I never heard anything similar to itever after that. When he was reciting There is no god butAllah, I could feel an awareness of Allahs Unity ( l-'oU). Whenthe general deputy of Imam (a.t.f.s.) ( K5: &N5H) has such anawesome impact in his recitation of the kalemah, then what canone say about the Imam (a.t.f.s.) who has been reciting thesedivine glorifications since the beginning of the world, rather,even before the initiation of the creation of the world. He is noneother than the one who has instructed the Prophet (a.s.) and the

proximate angels with these praises. 1

O Allah! Grant us the grace to listen to the divine praises ofImam (a.t.f.s.) in person. We admit our ears are obsessed with

prohibited things like music and are unworthy of listening to the pure and chaste recitations of Imam (a.t.f.s.), but YourBoundless Mercy makes us hopeful of being granted this

priceless bounty. O Allah! Grant us the grace to recite these holyincantations.

1 For details readers are requested to refer to Behaarul Anwaar vol.18, p.345, Elalush Sharaae, Oyoon-o-Akhbaar al-Reza (a.s.).

Ziyaarat-e-Aal-e-Yaasin - A Brief Commentary 67 68 Ziyaarat-e-Aal-e-Yaasin - A Brief Commentary


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In this regard Imam Muhammad Baqer (a.s.) narrates,

8! Je0l"'04 ;,+ =!+ 0R*+ 8! 8N58. 04 K50j!2+ "0l0 6 0."-0$ 0)(q8A ".0j 04 JR8* 07" 6)0#JR8* ;,+ & J2t( 6 ".0j 04 0)0q2A8!2+ JR0H+0o"kB JR8* ;,+ 0& 08A

04 =l(&0{Jj 04 0!"-%+0)"$+ 0."-0$ 04 JR0@"-0$ "z0&"X0 6 0)0q2A8!2+ JR0H+0o"kBN8F0X2*+ B+0C "


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Ziyaarat e Aal e Yaasin A Brief Commentary... ...... ....... ....... ....... ....... ....... ....... .... 69

44.1L *[email protected]*+ B-/7CD.=@A BM1P@u*X@C*6*; Be*V@! *6 *| Salutati on upon you, whi le you prai se Al lah an d seekforgi veness from H im.

This salutation draws our attention to the fact that amongImams (a.t.f.s.) regular recitations is extolling and praisingAllah, the Almighty, and his oft turning to Him in seekingforgiveness and clemency. Praising Allah and seeking HisPardon is directly proportionate to ones level of recognition. Asthe latter increases, the former is augmented. Hence, ImamSadeq (a.s.) informs,

Everyday, the Holy Prophet (s.a.w.a.) used to praise Allah 366 times i.e. equal to the number of veins in hisbody, in this manner:

012*+ :T0B Rx9* Jl"&0{2*8+%


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y y

to this exalted worship.

3. This act of worship is one of the best forms of expressinghumility and remorse in front of Allah, the Almighty.

4. Every moment, the infallibles (a.s.) are elevated by Allahin degrees. When they look back at their (lower) position,they express contrition and penitence by turning to Allah inforgiveness.

5. 0."-$()8ZJ&2*+ JD58D:-0Q B+0)"$8!2+ JD50@0#0' The virtuous actions of therighteous are like sins for the proximate servants of Allah.Let us see how we can understand this better with the helpof an example. There is a child who prays salaat and feels

that with this he has worshipped Allah in a befittingmanner even while his salaat may not be fundamentallycorrect. As opposed to this, a religious scholar, whose faithis elevated by degrees, prays salaat with total concentrationand tranquillity and with a feeling of abject humility anddegradation. After completing salaat in this manner, hecollapses in prostration and weeps uncontrollably andexclaims in anguish, O Allah! Indeed I have failedmiserably in fulfilling the right of Your worship. O Allah!

I implore You to forgive me for my shortcomings.

When the imploring of an ordinary scholar does not astonish us,why should we take exception to the entreaties and beseechingof the infallible Imam (a.t.f.s.)? These immaculate souls were

y y

stationed at such high degrees of divine recognition that it isnigh impossible for our imperfect intellects to fathom them.

4E.*yL *[email protected]*+ B-/7CD.=*[email protected]*+ B-/7CD.= "8C@VB6*; B# 1r@nB6

1%&\7FD=*; 2 $ @u*! =%1= 1S@Af3D= 81&23*T*6 =%1= Salutation upon you in the morning and in theevenin g. Salutation u pon you in th e night when itdarkens and in the day when it br ightens up.

In this Ziyarat, we have mentioned the times of day in three places. The first time was when we recited

0_B50`0H a+0)2b8+ 04 079"-8* c50HO "


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Our phrases are many while your splendour is one

And all of these indicate towards your beauty

!".1GmBk' *VD= B-&k1(= &*\q!.= *[email protected]*+ B-/7CD.= Salutati on upon you O Protected I mam!

According to Arabic Grammar, the word Soj5j is the NominalObject of ."j8+. Its meaning can have various connotations

protected, contented, reliable and trustworthy. It means thatImam (a.t.f.s.) is the leader who has been protected and secured

by Allah and He found him so contented that He appointed him(a.t.f.s.) as a leader and guide over His Creatures. Imam-e-Zamana (a.t.f.s.) is so trustworthy that the archangel Jibraeel(a.s.), the Trustworthy prides over him (a.t.f.s.).

4R.B-/7CD.=s"mBk' *VD= B-7e.KBVD= &*\q!.= *[email protected]*+ Salutati on upon you O the Foremost, the H ope ofCreation!

This statement can be translated in two ways. One is by makingNoj5j as the attribute ( w[>) and KlZj as the attributed one(ao>oj) i.e. O Foremost One, who is the hope of creation. Thesecond way to translate the statement is by reversing the roles ofthese two words and making lZjK as the attribute ( w[>) and

Noj5j as the attributed one ( ao>oj), i.e. O the One who isForemost in being sought with hope and expectation (by thecreatures).

Indeed Hazrat Baqiatullah (a.t.f.s.) is the splendour of hope of all

mankind. Rather, he is hope of all Prophets (a.s.), the Successors(a.s.) and most importantly he is hope of Her Majesty FatemaZahra (s.a.). Every true and righteous Muslim awaits thereappearance of the Mahdi (a.t.f.s.) who is expected to revive theHoly Quran and its edicts:

" 68+mV(j0' J&2*+ 0. eC"4JlJ' 04 T50t2*+ c; 0-"' !Where is the Expected One who will enliven the Book(Quran) and its statutes? 1

Yes, Imams (a.t.f.s.) reappearance is an event that is eagerlyanticipated by all righteous servants. Imams (a.t.f.s.) illustriousancestor, Ameerul Momineen Ali b. Abi Talib (a.s.) has alsoreferred to Imam (a.t.f.s.) in this manner:

...mN"oJj50&2*+ J!N58Z2*+ JK"omZ0 6 (!mU...then the Qaim (a.t.f.s.), the Expected One, shall

1 Dua-e-Nudbah.

Ziyaarat-e-Aal-e-Yaasin - A Brief Commentary... ...... ....... ....... ....... ....... ....... ....... .... 75 76...... ....... ...... ....... ....... ....... ....... ....... . Ziyaarat-e-Aal-e-Yaasin - A Brief Commentary


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reappear 1

Likewise Imam Jafar Sadeq (a.s.) has also reminisced overImam Mahdi (a.t.f.s.) with this title. 2

4U.1 1k=*m*T1: *[email protected]*+ B-/7CD.=1-/7CD= Salutati on upon you with a comprehensive salu tation .

This is the last statement of Ziyarate Ale Yasin. The reciter ofthis Ziyaarat has now reached a stage where he has completedreciting the Ziyaarat and describing Imam (a.t.f.s.) with the most

perfect and cho icest of attributes. Instead of endlessly reciting Salutation upon you it makes sense to recite a singlesalutation that can convey a sense of completeness and totality.That is why he recites, Salutation upon you with acomprehensive salutation.

The word zj+o] is the plural of zj5]. Gramatically, zj5] is the Nominal Subject and means to collect the scattered ones. Aword that, albeit small in appearance, unravels profoundconcepts, is referred to as zj5]. In the context of the Ziyaarat itmeans Whenever a salutation is recited and whatever be itskind, may it all be addressed to you O Imam (a.t.f.s.)!

1 Al-Ghaibah of Nomaani p. 275, Chapter 14, tradition 55; BehaarulAnwaar vol. 52, p. 236.

2 Kamaluddin p. 334, Chapter 33, tradition 4; Behaarul Anwaar vol. 48, p.15.

Af ter thi s we call upon I mam (a.t.f.s.) as a witness andtestify that there is no God save Allah andM uhammad (s.a.w.a.) is H is Messenger an d Hisworshipper. T hen we testif y to the Imamat of each andevery Im am by name and proclai m the cert ain ty of

each and every stage of Resur rection ri ght f rom deathto H eaven and H ell.

4Z.*h(@m*k &! "@osv*+&_.= @|*k *e1p*0*; @osv.P.D&Q @|*k *81K*)*?B6@e*\@).= &k 23*+ @e*\@).&.&@|1k ,hM*: *?.D *81D*; &*9.=*; "[email protected]*+

*[};Be*+

O my M aster, wr etched i s the one who has opposedyou. F ortu nate is the one who h as obeyed you. You bea witness to all t hat I have testif ied by maki ng you awitn ess. I come to you i n f ri endshi p expressin g disgustagainst your enemy.

The above statement enlightens the reader with some criticalconcepts related to Islamic belief. The reasons for being amongthe wretched (


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diktats, complied with your instructions and conformed to yourstandards are among the inhabitants of Paradise. In other words,

being wretched and fortunate dictates who will enter Paradiseand who will be relegated to Hell.

Another important point that comes out strongly from this is thatman is wretched and fortunate based on his own actions. Thereis no scope for anyone to claim (on the Day o f Resurrection) thathe was made to enter Hell as he was ( inherently) wretched. Nonecan take recourse to the excuse of compulsion and hold his pre-ordained destiny responsible for his evil and corrupt actions. Ifone is wretched, he is so as a direct consequence of his immoralactions and if he is fortunate, then it is the outcome of hisvirtuous actions and of course, divine help and grace. After this

we declare our friendship and love for the Imams as their Shiasand in the same breath we distance ourselves from their enemies.It will not be out of context to mention over here the equalsignificance that Islam attaches to loving the Ahle Bait (a.s.) anddetesting their enemies. No Shia worth his salt can ever beattached to the enemies of Ahle Bait (a.s.) and can never harbourany love and inclination towards them. (In this regard pleaserefer to Surah Ahzab (33): Verse 3 and its exegesis)

4z."Bd@mBVBX@A1b*% &*k q+ *! D&.&"Bd@mBVBX^, *- @0.= &*k sS1_&r^D=*;@;BM@p*VD=*;BM.v@FBVD=*; "151: @oB6@M*k.= &*k B]B5@F*+ @oBX@A*\*9 &k

Then tru th i s what pleases you and fal sehood is what

displeases you. Your command constitutes goodnessand your pr ohibiti on signi fi es evil .

This statement highlights that the only criterion for determiningtruth, falsehood, good and evil is the Ahle Bait (a.s.). All that

satisfies the Ahle Bait (a.s.) is good even if it appears repulsiveto us or even if our defective intellects fall short of grasping therationale behind it. All that displeases the Ahle Bait (a.s.) is evileven if it appeals to us.

The Holy Quran declares,

2+oJ%0)2t0U S8v


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honesty, virtue, lies, deceit, etc), and cannot enlighten us aboutthe reason and purpose behind all actions, many of which mayapparently even go against the apparent intellect, like strugglingin the way of Allah.

This point is well-highlighted in the incident involving ImamJafar Sadeq (a.s.) and the man from Khorasan. Imam (a.s.)orders the man from Khorasan to leap into the blazing fire-pit.Imams (a.s.) seemingly preposterous demand is not only at oddswith mans inherent nature of self-preservation, but does not findany favour with the intellect either. What the intellect cannotfathom is Imams (a.s.) implicit objective of revealing the realityof the situation to the Khorasani. Obviously the Khorasanirefused to oblige. When the same command was made to

Haroon-e-Makki, a close companion of Imam (a.s.), he instantlyleaped into the blazing fire-pit without any fuss. When Imam(a.s.) lifted the cover of the fire-pit, the man from Khorasan sawHaroon-e-Makki sitting comfortably, a scene that shocked himno end.

This is also the case with goodness and evil. If Imam (a.s.)commands us towards an act, it is good, and whatever he

prohibits is evil. Now that we are aware of this reality, we areduty-bound to give due attention to all our actions and thoughtsand must gauge the truthfulness and falsehood of the same inlight of Imams (a.s.) commands and prohibitions.

4c.B5.D *?!M*) ( Bd*e@L*; 1


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O Allah! Hasten the reappearance of our Master, HazratBaqiyatullah (a.t.f.s.). Aameen! Aameen!

Book : Ziyaarat-e-Aal-e-Yaasin -

A Brief Commentary

Publisher : Association of Imam Mahdi (a.s.)

Published in : Shaabaan 1425 A.H.



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Ziyaarat-e-Aal-e-Yaasin

A Brief Commentary

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