Literally, Ziaarat means to pay homage to a revered personality by visiting him/her. Visitation (Ziaarat) even when it involves an intimate friend and close relative assumes a common connotation. While the same act (of visitation) involving a divine emissary like a Prophet (a.s.), successor (a.s.) or Imam (a.s.) takes on a far more significant connotation and bears a profound purpose. To develop a spiritual relation with these personalities is an extraordinary achievement. However, it pales in comparison with the opportunity one gets to convey salutations and greetings to them in their physical presence. Another natural feature of conveying the salutation is that the visitor tries his best to utter the words and sentences of the salutation in the finest manner with precise pronunciation, conveying his heartfelt affection and attachment for the personality. Indeed what can be better for a Shia to greet the infallible (a.s.) with his salutation and confess his precepts of faith to him (a.s.). Most certainly our infallible Imams (a.s.) had scaled the peaks of eloquence and expression and had recognised their Creator with a recognition that was deserving of His Majesty. That is why their words are characterized with eloquence and articulation and remote from errors and shortcomings. Perhaps it is due to this perfection and precision that Safwan Jammaal sought Imam Jafar Sadeq’s (a.s.) permission to visit Imam Husain’s (a.s.) shrine and at the same time he requested Imam (a.s.) to instruct him with the etiquette of visitation and its rules. In response to this request, Imam (a.s.) instructed him to recite Ziaarat-e-Waaresah.
(Misbaah al-Mutahajjid by Shaikh Tusi (r.a.), Mafaatih al-Jinnaan, pg. 1424 – Urdu Edition)
Reason Behind Nomenclature
The reason behind naming the salutation as Ziaarat-e-Waaresah can be attributed to the opening lines wherein Imam Husain (a.s.) is invoked as the inheritor and successor of the past Prophets (a.s.).
Let’s proceed and pay homage to the oppressed Imam (a.s.) by reciting this Salutation with a heavy heart and at the same time let us illumine our recognition with its exegesis. (Readers please note that the exegesis deals with the apparent meanings of the words and sentences of the Salutation. The precise and concealed meaning is known only to Imam Sadeq’s (a.s.) successor -Hazrat Wali-e-Asr (a.t.f.s.). Imam (a.t.f.si) alone with his storehouse of knowledge and recognition is aware of its profound exegesis and interpretation. Insha Allah, on his reappearance, he (a.t.f.s.) shall elucidate it for us thereby enriching our recognition and insight.)
انشاء اللہ تعالیٰ اَللّٰھُمَّ عجّل لولیک الفرج۔
If the visitor is near Imam Husain’s (a.s.) shrine, he can commence the Ziaarat without any specific intention. However, if he is not near the shrine, he must accordingly make an intention of a distant recitation.
۱۔ اَلسَّلَامُ عَلَیْکَ یَا وَارِثَ آدَمَ صَفْوَۃَ اللہِ۔
Salutations be upon you, O inheritor of Hazrat Adam (a.s.) – Allah’s Chosen One.
According to this statement, Imam (a.s.) is considered to be Hazrat Adam’s (a.s.) heir. What is the meaning of an heir? Who is referred to as an heir? An heir is the one, who after the expiry or martyrdom of a person inherits his property and effects, and this legacy could be of a material or even spiritual nature. The heir enjoys exclusive and undisputed right to expend the legacy as he wishes. In this regard, the Holy Quran mentions the supplication of Hazrat Zakariyya (a.s.):
فَھَبْ لِیْ مِنْ لَّدُنْکَ وَلِیًّا – یَّرِثُنِیْ وَ یَرِثُ مِنْ آلِ یَعْقُوْبَ۔
‘Therefore grant me from Thyself an heir, who should inherit me and inherit from the children of Yaqub.’
(Surah Maryam: Verse 586)
Allah, the Almighty, announces in another place in the Holy Quran:
وَ وَرِثَ سُلِیْمَانُ دَاؤُدَ
‘And Sulaiman was Dawood’s heir’
(Surah Nami: Verse 16)
Renowned Ahle Sunnah littérateur, Ibne Manzur has explained the meaning of this verse in his celebrated work – Lesaan al-Arab:
وَ وُرِیَ اَنَّہٗ کَانَ لِدَاؤُدَ عَلَیْہِ السَّلَام تِسْعَۃُ وَلَدًا فَوَرِثَہٗ سلیمانُ علیہ السلام مِنْ بَیْنِھِمُ النُّبُوَّۃَ وَالْمُلْک
‘Hazrat Dawood (a.s.) had 19 sons. Of these, Hazrat Sulaiman (a.s.) inherited his legacy, in Prophethood as well in wisdom.
The elucidation of this verse by the esteemed littérateur clearly highlights the fact that the declaration falsely attributed to the Prophet (s.a.w.a.), ‘We Prophets do not bequeath any material entity’ is totally unfounded and bogus. This lame and fabricated tradition was shamelessly invented solely to deprive the rightful heirs of the Messenger of Allah (s.a.w.a.) of the legacy of Fadak and to usurp it from them.
Nevertheless, according to the opening salutation of the Ziaarat, Imam Husain (a.s.) is the inheritor of Hazrat Adam’s (a.s.) legacy. This legacy could be of a material entity or any trait or characteristic that Hazrat Adam (a.s.) possessed. Imam Husain (a.s.) was the inheritor of that entity, trait and characteristic, with special reference to ’صفوہ‘, the Chosen One, that has been mentioned in the salutation.
’صفوہ‘means the Chosen one or thePurified One. Hazrat Adam (a.s.) is Allah’s selected and preferred servant who He sent down to commence the human race as also the first Prophet for man’s guidance. Similarly, Imam Husain (a.s.) is also Allah’s selected and chosen servant.
۲۔ اَلسَّلَامُ عَلَیْکَ یَا وَارِثَ نُوْحٍ نَبِیِّ اللہِ۔
Salutations be upon you, O heir of Hazrat Nuh (a.s.) – Allah’s Prophet
An heir is the one who preserves and protects the legacy. Just like Hazrat Nuh (a.s.) protected the believers on his ark from the divine chastisement. Likewise, Imam Husain (a.s.) safeguarded Islam and Muslims from the flood of apostasy and deviation by giving his life. This is the spiritual legacy of Hazrat Nuh (a.s.) that Imam Husain (a.s.) inherited.
۳۔ اَلسَّلَامُ عَلَیْکَ یَا وَارِثَ اِبْرَاھِیْمَ خَلِیْلِ اللہِ:
Salutations be upon you, O the heir of Hazrat Ibrahim (a.s.) – Allah’s intimate friend.
Hazrat Ibrahim’s (a.s.) stature grew in five stages. He was first selected as a servant (abd), then as a Prophet (Nabi), then as a Messenger (Rasool), then an intimate friend (Khaleel) and finally an Imam. Allah first took Hazrat Ibrahim (a.s.) as a servant. When he passed some grades, he was selected as a Prophet. When his rank increased, Allah granted him Messengership (Risaalah). When he succeeded in the divine examination, Allah chose him as an intimate friend. Finally after he negotiated the final trial, he was selected as an Imam.
The Holy Quran refers to the third stage of friendship:
وَاتَّخَذَ اللہُ اِبْرَاھِیْمَ خَلِیْلًا
‘…and Allah took Ibrahim as a friend’
(Surah Nisa: Verse 125)
Under the exegesis of this verse, the Holy Prophet (s.a.w.a.) explains that
خلیل is made from خَلَّتor خُلَّت, خلَّت means poverty and destitution. Hazrat Ibrahim (a.s.) depended and relied only on Allah, the Almighty, for his needs and desires. He never approached the people for his needs, and remained aloof from them. Therefore, when Namrood, the tyrant king, flung him in the fire, Allah instructed Hazrat Jibraeel (a.s.),
“Go and help my servant.”
Hazrat Jibraeel (a.s.) approached Hazrat Ibrahim (a.s.) while he was in mid-air and asked him, “Allow me to share your burden. Allah has instructed me to help you.’ Despite his distressful condition, Hazrat Ibrahim (a.s.) spurned the invitation of the archangel saying,
“Allah is sufficient for me and I rely solely on Him and have confidence only in Him. Certainly I do not approach anyone other than Him (for help) and do not need anyone else.”
Hence, Allah named him as a Khaleel, meaning that Hazrat Ibrahim (a.s.) was poor only for His help, he was destitute only for His support and he had severed his hopes from everyone else.
(Tafseer-e-Noor al-Saqalain by Allamah Huwaizi (r.a.), vol. 1 pg. 554)
In another tradition, Imam. Mohammad Bager (a.s.) reveals that Allah appointed Hazrat Ibrahim (a.s.) as His Khaleel because he never cast off anyone empty-handed and because he turned only towards Allah for succour.
(Elal al-Sharaa’e, pg. 34)
The Holy Prophet (s.a.w.a.) informs,
‘Allah chose Hazrat Ibrahim (a.s.) as His Khaleel because he fed the people and when the people slept, he was engrossed in the night prayers..
(Elal al-Sharaa’e, pg. 35)
When we deliberate on the characteristics of Hazrat Ibrahim (a.s.), we find the choicest and most laudable of traits. Imam Husain (a.s.) being his heir inherited these traits – relying only on Allah, feeding the people, never turning back the needy empty-handed, worship in the death of the night while the people were fast asleep, negligent of their Lord. The best example of this worship can be witnessed on the eve of Aashura in Karbala. While the enemies were engrossed in merriment and festivities and steeped in deviation, Imam (a.s.) and his companions were preoccupied in the glorification of truth and were reciting the Holy Quran with their parched throats and dried lips. The ladies of Imam’s (a.s.) household were preparing their sons for the battle on the morrow, urging them to sacrifice their lives for their Imam (a.s.) in order to support and preserve Islam.
۴۔ اَلسَّلَامُ عَلَیْکَ یَا وَارِثَ مُوْسٰی کَلِیْمِ اللہِ:
Salutations be upon you, O the heir of Hazrat Moosa (a.s.) – the one addressed by Allah.
’’…… وَ کَلَّمَ اللہُ مُوْسٰی تَکْلِیْمًا‘‘
‘…and to Moosa, Allah addressed His Word, speaking (to him).’
(Surah Nisa: Verse 164)
Ameerul Momineen (a.si) declares:
’’اَلْحَمْدُ لِلّٰہِ ……… اَلَّذِیْ کَلَّمَ موسٰی تکلیمًا وَ اَرَہٗ مِنْ آیَاتِہٖ بلا جَوَارِحٍ وَلَا اَدْوَاتٍ وَلَا لَھَوَاتٍ۔
‘All praise is for Allah, the one who addressed His Word to Hazrat Moosa (a.s.), speaking to him. Allah showed him His great signs without the mediation of limbs and members and the organs of speech and without the movement of the jaws.’
(Nahjul Balagah, Sermon No. 182)
Imam Sadeq(a.s.) narrates,
“Allah revealed to Hazrat Moosa (a.s.), ‘O Moosa! Do you know why I chose you for conversing with Me?’ Hazrat Moosa (a.s.) replied in the negative. Allah revealed, ‘I searched the corners of the earth but could not find anyone more humble than you.’
(Amaali-e-Tusi, pg. 165)
Indeed in the history of mankind, our search for a humbler person than Imam Husain (a.s.) will prove futile.
۵۔ اَلسَّلَامُ عَلَیْکَ یَا وَارِثَ عِیْسٰی رُوْحِ اللہِ:
Salutations be upon you, O the heir of Hazrat Eesa (a.s.) – Allah’s Spirit
About Hazrat Eesa (a.s.), Allah declares in the Holy Quran:
اِنَّمَا الْمَسْحُ عِیْسَی بْنُ مَرْیَمَ رَسُوْلُ اللہِ وَ کَلِمَتُہٗ اَلْقَاھَا اِلٰی مَرْیَمَ رُوْحٌ مِّنْہُ۔
…the Messiah, Eesa son of Marium is only an apostle of Allah and His Word which He communicated to Marium and a Spirit from Him..’
(Surah Nisa: Verse 171)
What is the ‘Spirit’ in the above Quranic verse?
The narrator posed this query to Imam Jafar Sadeq (a.s.). Imam (a.s.) informed him,
‘The Spirit (of Hazrat Eesa (a.s.) is Allah’s creation that he created in Hazrat Adam (a.s.) and Hazrat Eesa (a.s.).’ (Tafseer-e-Noor al-Saqalain vol. 1 pg. 577)
It means that there are two distinct spirits that Allah has chosen for His two Prophets (a.s.) and implies that the creation of Hazrat Eesa (a.s.) is similar to that of Hazrat Adam (a.s.). Just like Allah said ‘Be and It was’ in the case of Hazrat Adam (a.s.), He adopted a similar mode of creation for Hazrat Eesa (a.s.). The only difference was that in case of Hazrat Adam (a.s.), there was neither a father nor a mother, while with Hazrat Eesa (a.s.) he was only fatherless. Allah deposited the Spirit in the womb of Janabe Maryam (s.a.). Just as Hazrat Eesa (a.s.) is included among the Chosen Spirits, Imam Husain (a.s.) and the martyrs of Karbala are reckoned among the esteemed Spirits.
‘Salutations be upon you o Aba Abdillah and upon the spirits that were sacrificed at yourthreshold.’
In addition to this, Imam Husain (a.s.) is the heir of all other traits possessed by Hazrat Eesa (a.s.).
Let us cast a glance at some of these specific traits highlighted in the Holy Quran:
a. Messiah (Surah Ale Imran: Verse 54),
b. Allah’s Spirit (Surah Nisa: Verse 171)
c. Imam (Surah Ahzab: Verse 7)
d. Witness over people’s actions (Surah Nisa: Verse 159)
e. Countenance in the world and hereafter (Surah Ale Imran: Verse 45)
f. Proximate ones (Surah Ale Imran: Verse 45)
g. Chosen ones (Surah Ale Imran: Verse 33)
h. Selected ones (Surah An’aam: Verse 85)
i. Virtuous ones (Surah An’aam: Verse 87)
j. Was a source of blessing wherever he went
k. A sign for the pure ones
l. Divine mercy
m. Immaculate conduct with his mother (s.a.)
n. Others submitted to him (Surah Maryam: Verses 19-33)
o. Was taught the Book and Wisdom (Surah Ale Imran: Verse 48)
Imam Husain (a.s.) was the heir of all these traits.
۶۔ اَلسَّلَامُ عَلَیْکَ یَا وَارِثَ مُحَمَّدٍ حَبِیْبِ اللہِ:
Salutations be upon you, O inheritor of Hazrat Mohammad Mustafa (s.a.w.a.) – Allah’s Beloved (Habeeb)
The Holy Prophet’s (s.a.w.a.) position as Allah’s beloved is superior to Hazrat Ibrahim’s (a.s.) rank as Allah’s Khaleel. The Holy Prophet (s.a.w.a.) himself highlights this in a tradition.
اِنْ کَانَ اِبْرَاھِیْمُ خَلِیْلَہٗ فَاَنَا مُحَمَّدٌ حَبِیْبُہٗ
‘If Ibrahim (a.s.) was Allah’s Khaleel then I Mohammad (s.a.w.a.) am His Habeeb.’
(Al-Ehtejaajaat by Shaikh Tabarsi (r.a.), vol.1, pg. 110)
In other words, Allah has not created anyone more beloved than the Holy Prophet (s.a.w.a.) or else he (s.a.w.a.) would not have been referred to as Allah’s Most Beloved. This rank and status also extends to Imam Husain (a.s.) as he is the Holy Prophet’s (s.a.w.a.) heir. If this was not the case the Holy Prophet (s.a.w.a.) would never have declared – ‘Husain (a.s.) is from me and I am from Husain (a.s.)’
(Oyoon-o-Akhbaar al-Reza (a.s.) by Shaikh Saduq (r.a.) vol. 1 pg. 262)
۷۔ اَلسَّلَامُ عَلَیْکَ یَا وَارِثَ اَمِیْرِ الْمُؤْمِنِیْنَ عَلیہ السَّلام:
Salutations be upon you, O the heir of the Chief of the Faithful (Hazrat Ali b. Abi Talib (a.s.))
The title ‘Chief of the Faithful’ (Ameerul Momineen (a.s.)) was coined exclusively for Ali b. Abi Talib (a.s.). The title should not be used for anybody else, not even for the immaculate Imams (a.s.). The narrator asked Imam Jafar Sadeg (a.s.) if he could address the latter with the title ‘Ameerul Momineen’. Imam (a.s.) forbade him explaining, ‘This title is exclusively for Ali b. Abi Talib (a.s.). No one else has the right to be addressed by it.’
Imam Husain (a.s.) is the heir of all traits possessed by Ali (a.s.) including bravery, generosity, patience, eloquence, forbearance and knowledge. Then why has he not inherited the title of Ameerul Momineen (a.s.)? Perhaps Ali (a.s.) shall reply to Imam Husain (a.s.) the one addressed as ‘O soul that art at rest! Return to your Lord.’ – know that the title of Ameerul Momineen (a.s.) was bestowed upon me by the Holy Prophet (s.a.w.a.) himself, who is superior to me. He (s.a.w.a.) has chosen this title exclusively for me and has not made anyone else a partner with me in it.’
The salutations wherein Imam Husain (a.s.) is declared as the heir of the past Prophets (a.s.) and Ameerul Momineen (a.s.) end over here. Now the mode of addressing changes.
۸۔ اَلسَّلَامُ عَلَیْکَ یَابْنَ مُحَمَّدٍ اَلْمُصْطَفٰی:
Salutations be upon you, O son of Mohammad Mustafa (s.a.w.a.).
The number of traditions establishing the fact that Imam Husain (a.s.) was indeed the son of the Holy Prophet (s.a.w.a.) are too many with numerous chains of transmission to merit a debate on the issue. The Verse of Mubaahelah (Surah Ale Imran: Verse 61) and the prophetic tradition ‘Hasan (a.s.) and Husain (a.s.) are my sons’ should serve as ample and irrevocable evidence in this regard.
۹۔ اَلسَّلَامُ عَلَیْکَ یَا بْنَ عَلِیٍّ الْمُرْتَضٰی۔
Salutations be upon you, O son of Ali Murtaza (a.s.).
۱۰۔ اَلسَّلَامُ عَلَیْکِ یَابْنَ فَاطِمَۃَ الزَّھْرَاءِ
Salutations be upon you, O son of Fatema Zahra (s.a.).
While it is true that Janabe Zahra (s.a.) was attached to all her children, she was exceptionally affectionate towards Imam Husain (a.s.). Perhaps this can be attributed to the fact that she was informed about his impending. martyrdom while he would be in a state of helplessness and distress. She was inconsolable on hearing this painful news and wept uncontrollably. It is in a mother’s nature to be more affectionate and sympathetic towards the child who is going to be encircled by calamities and tribulations. It is possible that whenever Janabe Zahra (s.a.) cast a glance on her son, the spectacle of Karbala would hover in front of her eyes reminding her of what he would have to undergo after her.
۱۱۔ اَلسَّلَامُ عَلَیْکَ یَا بْنَ خَدِیْجَۃَ الْکُبْریٰ:
Salutations be upon you, O son of Khadijah al-Kubra (s.a.).
۱۲۔ اَلسَّلَامُ عَلَیْکَ یَا ثَارَ اللہِ وَابْنَ ثَارِہٖ وَالْوِتْرَ الْمَوْتُوْرَ:
Salutations be upon you, o Pure Blood of Allah and his son. O the one who was deserted.
ثارmeans blood. ثار اللہ means Allah’s Blood. Does Allah have blood? No, certainly not. The statement over here means that Imam Husain (a.s.) shed his blood in Allah’s Way and Allah was so pleased with this sacrifice that He attributed Imam’s (a.s.) blood to Himself. Therefore one who shed Imam’s (a.s.) blood has in fact spilled Allah’s Blood. The one who has waged war with Imam Husain (a.s.) has in fact waged war against Allah. Allah, the Almighty, will most certainly deal with the murderers of Imam (a.s.) in a manner that has no parallel in the history of mankind, rather in the history of creation.
After this statement, we recite’’وَابْنَ ثَارِہٖ‘‘ and his son i.e. Imam Husain (a.s.) is the son of Allah’s Pure Blood. This refers to Ameerul Momineen (a.s.). It means that even Ali b. Abi Talib (a.s.) is Allah’s Blood by virtue of his sacrifice in Allah’s Way. Indeed this is an enviable and lofty trait of this progeny that both father and the son find mention as Allah’s Blood! Nowhere in the world can we find an example of this nature and there are no claimants to this position
وَالْوَتْرَ
In the salutation, the word وتر hasfatha onر. The complete Word isیَا وتراللہ. It is منادی مرکب. In منادی مرکب, the مضاف is منصوب. Else the منادی مرکب, of منصوب would have read with a مرفوع, i.e. الوِترُ.
الوترhas several connotations. According to one of its meanings, it refers to the one whose life, property, wealth and family have been subjected to looting and plunder and he has been left all alone. One more meaning is that a martyr whose blood is not found after his martyrdom. الموتور is derived from the word وتر and both have almost the same implications.
Imam Husain (a.s.) is the oppressed victim who lost his wealth, family, relatives, etc. He (a.s.) was standing all alone among the tyrants and just as the sun began its downward journey on the 10th of Muharram, the desert in Karbala echoed with the sound,
قُتِلَ الْحُسَیْنُ بِکَرْبَلَاء
“Husain is martyred in Karbala”. (To be continued in the next Muharram issue. Insha-Allah
