MORE CONFIRMATIONS In the book of al-Najm al-Thagib (by al-Nuri), the story of the attendance of Hajj Sayyid Ahmad al-Rashti in the presence of the Imam of the Age, may our souls be accepted as ransoms
UTHIBITISHO ZAIDI Katika kitabu cha al-Najm al-Thagib (cha al-Nuri), kisa cha kuhudhuria Hajj Sayyid Ahmad al-Rashti mbele ya Imamu wa zama, roho zetu zikubaliwe kuwa fidia.
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from him, during his journey of the hajj pilgrimage, has been told in details. In one of the details of this story, which will be cited in this book after the Major Comprehensive Form of ziyarah (al-Ziyarah al-Jami'ah al-Kabirah), the Imam ('a) said
kutoka kwake, wakati wa safari yake ya hijja, imeelezwa kwa undani. Katika moja ya maelezo ya hadithi hii, ambayo yatanukuliwa katika kitabu hiki baada ya Muundo Mkubwa wa Ziyarah (al-Ziyarah al-Jami'ah al-Kabirah), Imam ('a) amesema.
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to al-Rashti with confirmation, "Why do you not (frequently) recite the ziyarah of 'Ashura', 'Ashura', 'Ashura', 'Ashura'.
kwa al-Rashti kwa uthibitisho, "Kwa nini (mara kwa mara) husomi ziyarah za 'Ashura', 'Ashura', 'Ashura', 'Ashura'.
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'?...' Commenting on this, our trustworthy mentor Shaykh al-Nuri said:
One of the unparalleled merits and points of honor of ziyarah of 'Ashura' is that its form is not similar to the other ordinary forms of ziyarah, which have been composed and dictated by the Holy Infallibles apparently, although nothing is issued
Siku ya Ufufuo. Hadi Siku ya Kiyama mtakuwa radhi wewe na Ali, Fatimah, al-Hasan, al-Husayn na wafuasi wako.
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from the immaculate hearts of these Holy Infallibles except statements proving that they have received these words from the Most High Origin. The ziyarah of 'Ashura', however, is similar to the Words of Almighty Allah that He revealed to
kutoka katika mioyo safi ya hawa Watakatifu Maasumin isipokuwa kauli zinazothibitisha kwamba wamepokea maneno haya kutoka kwa Asili Aliye Juu Sana. Ayara za Ashura, hata hivyo, zinafanana na Maneno ya Mwenyezi Mungu Mtukufu aliyoyateremsha kwake.
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Archangel Gabriel. This fact can be noticed in the words of this form of ziyarah, including the statements of invoking curses (on the enemies), the statements of invoking blessings (on the Imam and his companions), and the
Malaika Mkuu Gabriel. Ukweli huu unaweza kuonekana katika maneno ya aina hii ya ziyarah, ikiwa ni pamoja na kauli za kuomba laana (kwa maadui), kauli za kuomba baraka (kwa Imam na masahaba zake), na
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supplicatory statements. Hence, Archangel Gabriel conveyed these words to the Seal of the Prophets. As maintained by tangible experiences, this form of ziyarah is unique in achieving the requests, gaining the needs, and warding off
kauli za maombi. Kwa hiyo, Malaika Mkuu Gabrieli alifikisha maneno haya kwa Muhuri wa Manabii. Kama inavyodumishwa na uzoefu unaoonekana, aina hii ya ziyarah ni ya kipekee katika kufikia maombi, kupata mahitaji, na kuzuia.
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the enemies if a visitor recites it continuously for forty days or even less. However, the most astonishing effect of preserving in reciting this form of ziyarah can be touched in the following story, mentioned in the book of Dar al-Salam.
maadui ikiwa mgeni ataisoma mfululizo kwa siku arobaini au hata chini. Hata hivyo, athari ya kushangaza zaidi ya kuhifadhi katika kusoma aina hii ya ziyarah inaweza kuguswa katika hadithi ifuatayo, iliyotajwa katika kitabu cha Dar al-Salam.
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However, I will mention it in brief:
Walakini, nitaitaja kwa ufupi:
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Hasan al-Yazdi the trustworthy, righteous, and pious Hajj and Mawla who lived in the vicinity of the holy shrine in al-Ghari (i.e. al-Najaf) and who was one of those who acted faithfully as regards neighboring this holy place and practiced acts of
Hasan al-Yazdi, Hajj na Mawla muaminifu, mwadilifu, na mchamungu ambaye aliishi karibu na Madhabahu tukufu huko al-Ghari (yaani al-Najaf) na ambaye alikuwa mmoja wa wale waliofanya kazi kwa uaminifu katika kuizunguka sehemu hii takatifu na wakatenda matendo ya
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worship painstakingly, has reported the following incident from Muhammad 'Ali al-Yazdi the trustworthy and honest Hajj:
kuabudu kwa bidii, ameripoti tukio lifuatalo kutoka kwa Muhammad Ali al-Yazdi, Hajj mwaminifu na mwaminifu:
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In Yazd, there was a righteous and virtuous man who used to preoccupy himself (with acts of worship) and make preparations for his next life in his grave. He used to spend nights in a graveyard in the skirts of the city of Yazd, known
Huko Yazd, kulikuwa na mtu mwadilifu na mwema ambaye alikuwa akijishughulisha (na matendo ya ibada) na kufanya maandalizi ya maisha yake yajayo katika kaburi lake. Alikuwa akikaa usiku katika makaburi kwenye sketi za mji wa Yazd, unaojulikana
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as Mazar, in which a group of righteous people were buried.
kama Mazar, ambamo kundi la watu wema lilizikwa.
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He had a neighbor who grew up with him since infanthood and both joined the same school and studied under the same mentor. Nevertheless, this neighbor became a tither (i.e. he seizes tenth of the people's gains by means of power and
Alikuwa na jirani ambaye alikua naye tangu utoto na wote walijiunga na shule moja na walisoma chini ya mshauri mmoja. Hata hivyo, jirani huyu akawa zaka (yaani ananyakua sehemu ya kumi ya faida za watu kwa njia ya madaraka na
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injustice). He did not quit this process until he died. He was then buried in that graveyard in a grave near the place where the righteous man used to stay overnight.
udhalimu). Hakuacha mchakato huu hadi akafa. Kisha akazikwa katika kaburi hilo katika kaburi karibu na mahali ambapo mtu mwadilifu alizoea kulala usiku kucha.
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In less than one month after the death of this tither, his righteous neighbor saw him in sleep in a good-looking costume as if he was enjoying the brightness of bliss. The righteous man approached the dead man and asked him, "I
Katika muda usiozidi mwezi mmoja baada ya kifo cha mgawo huo wa kumi, jirani yake mwadilifu alimwona usingizini akiwa amevalia mavazi ya kupendeza kana kwamba alikuwa akifurahia mng'ao wa furaha. Yule mtu mwadilifu akamwendea yule aliyekufa na kumuuliza, “Mimi
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know very well your origin and your end, and your open appearance and your hidden manners. You were not one of those whom are expected to have righteous inner self and your deeds would bring you nothing but torment and
wanajua vyema asili yako na mwisho wako, na sura yako ya wazi na tabia zako zilizofichika. Hukuwa miongoni mwa wanaotegemewa kuwa na utu wema wa ndani na matendo yako yasingekuletea chochote ila adhabu na
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chastisement. How could you attain this status?" The dead replied, "What you have just said is exactly the truth. I had been placed in the most terrible torture since my death up to yesterday when the wife of Ashraf, the
adhabu. Ungewezaje kupata hadhi hii?" Wafu wakajibu, "Uliyoyasema hivi punde ni ukweli kabisa. Nilikuwa nimewekwa katika mateso mabaya sana tangu kifo changu hadi jana wakati mke wa Ashraf,
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blacksmith, died and was buried in this place." The dead pointed to a definite side, which was about one hundred arms away from his burial place. He then went on, "At the night of her burial, Abu-'Abdullah (lmam al-Husayn) visited
mhunzi akafa na akazikwa mahali hapa." Maiti aliashiria upande wa uhakika, ambao ulikuwa karibu mikono mia moja kutoka kwenye kaburi lake. Kisha akaendelea, "Katika usiku wa kuzikwa kwake, Abu-'Abdullah (lmam al-Husayn) alizuru.
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her three times. In the third time, he ordered torture to be stopped from all the dead inhabitants of this graveyard.
yake mara tatu. Katika mara ya tatu, aliamuru mateso yazuiwe kutoka kwa wakaaji wote waliokufa wa kaburi hili.
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Since then, l was turned into bliss, luxury, comfort, and coziness.' When the righteous man woke up, he was deeply perplexed.
Tangu wakati huo, niligeuzwa kuwa furaha, anasa, starehe, na utulivu.' Mwenye haki alipoamka, alifadhaika sana.
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He therefore went to the market of the blacksmiths to ask about the man whose wife had recently died, because he had no familiarity with that man. When he found the blacksmith, he asked him, "Did you have a wife?" The blacksmith
Kwa hiyo alikwenda kwenye soko la wahunzi kuuliza juu ya mtu ambaye mke wake alikuwa amekufa hivi karibuni, kwa sababu hakuwa na ujuzi na mtu huyo. Alipompata mhunzi akamuuliza, "Ulikuwa na mke?" Mhunzi
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answered, , "Yes, l had. She died recently and she was buried in such-and-such place." The man mentioned the very place to which the dead tither pointed in the dream of the righteous
akajibu, "Ndiyo, nilikuwa. Alikufa hivi karibuni na alizikwa mahali fulani-na-kama." Mtu huyo alitaja mahali pale ambapo yule mtoa zaka aliyekufa alielekeza katika ndoto ya wenye haki
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man. "Had she ever visited the tomb of Abu-'Abdullah?" the righteous man asked. "No, she had not," answered her widower. "Did she usually mention the misfortunes that the Imam ('a) had to encounter?" asked the righteous man. "No,
mtu. "Je, aliwahi kuzuru kaburi la Abu-'Abdullah?" mwenye haki aliuliza. "Hapana, hakuwa," alijibu mjane wake. "Je, kwa kawaida alitaja masaibu ambayo Imam (a.s.) alipaswa kukutana nayo?" aliuliza mtu mwadilifu. "Hapana,
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she did not," answered her widower. "Was she usually holding consolation ceremonies for lmam al-Husayn ('a)?' asked the righteous man. "No, she was not" answered her widower, who added, "What for are you putting such
hakufanya hivyo," akajibu mjane wake. "Je, kwa kawaida alikuwa akifanya sherehe za kumfariji lmam al-Husayn ('a)?' aliuliza mtu mwadilifu. "Hapana, hakuwa hivyo" akajibu mjane wake, ambaye aliongeza, "Unaweka vile kwa nini
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questions?" Here, the righteous man narrated the whole story of his dream. The widower then said, , "Yes, she used to recite ziyarah of 'Ashura' very frequently."
maswali?" Hapa, mtu mwadilifu alisimulia kisa kizima cha ndoto yake. Mjane kisha akasema, "Ndiyo, alikuwa akisoma ziyarah za 'Ashura' mara nyingi sana."
