مروي عن الأئمة المعصومين عليهم السلام في كتب الأدعية والزيارات المعتبرة.
Virtues, description, and recitation method of VISITATION OF IMAM ZAYN AL ABIDIN (A) FOR THE as recorded in Shia traditions.
Fadhila, maelezo, na njia ya usomaji wa ZIARA YA IMAM ZAYN AL ABIDIN (A) KWA AJILI YA kama ilivyopokelewa katika mapokezi ya Shia.
اِلَهِيْ اِنْ كَانَ قَدْ عَصَيْثُكَ
The Imam ('a) then bid farewell and returned to al-Madinah, While I also returned to al-Kufah. Unfortunately, the author of Farhat al-Ghariyy has not mentioned this form of ziyarah, therefore, 1, the author of this
Kisha Imamu (a.s.) aliaga na kurejea Madina, Wakati mimi pia nilirudi al-Kufah. Kwa bahati mbaya, mwandishi wa Farhat al-Ghariyy hajataja aina hii ya ziyarah, kwa hiyo, 1, mwandishi wa hii.
book, have searched for it in all forms of ziyarah that are decided for Imam 'Ali's holy shrine, but I could not find any one beginning with the aforementioned statement except this one, which begins with the same statement but differs from it in the second statement. However, it is probable that this form of ziyarah is the same as the one Imam Zayn al'Abidin ('a) said, because such insignificant difference between the two is usually disregarded. Some people may object that there is another difference between the two forms of ziyarah, since the earlier begins with salamullahi wa salamu mala ikatihi etc. while the latter begins with al-salamu 'alasmil-lahir-raziyyi etc. To answer, the statement that precedes the one involved is regarded as form of asking for permission to enter (isti'dhan), while the form of the ziyarah begins with the statement involved. Our evidence on this claim proves itself when a comparison between this form of ziyarah and the other form, which is dedicated to the birthday of Imam 'Ali (a) is made, since these two forms are similar to great extent. Hence, please refer to the form involved so that you will discover the difference yourself.
kitabu, wamekitafuta katika aina zote za ziyarah zinazoamuliwa kwa ajili ya haram tukufu ya Imam Ali, lakini sikuweza kupata yeyote anayeanza na kauli iliyotangulia isipokuwa hii, inayoanza na kauli ile ile lakini inatofautiana nayo katika kauli ya pili. Hata hivyo, inawezekana kwamba aina hii ya ziyarah ni sawa na ile ambayo Imam Zayn al'Abidin ('a) alisema, kwa sababu tofauti hiyo isiyo na maana kati ya hizo mbili kwa kawaida hupuuzwa. Baadhi ya watu wanaweza kupinga kwamba kuna tofauti nyingine kati ya aina mbili za ziyarah, kwa kuwa ile ya mwanzo huanza na salamullahi wa salamu mala ikatihi n.k huku ya pili inaanza na al-salamu 'alasmil-lahir-raziyyi n.k. Ili kujibu, kauli inayomtangulia aliyehusika inachukuliwa kuwa ni aina ya kuomba ruhusa ya kuingia (isti'dhan), huku umbo la ziyarah likianza. Ushahidi wetu juu ya madai haya unajidhihirisha pale unapofanywa ulinganisho baina ya aina hii ya ziyarah na ile nyingine, ambayo imetolewa kwa siku ya kuzaliwa Imam Ali (a.s), kwa vile aina hizi mbili zinafanana kwa kiasi kikubwa. Kwa hivyo, tafadhali rejelea fomu inayohusika ili ugundue tofauti hiyo mwenyewe.
اَلسَّلَامُ عَلَى اسْمِ اللّٰه الرَّضِىِّ
Besides, the same opening statement of this form of ziyarah
Zaidi ya hayo, kauli hiyo hiyo ya ufunguzi wa aina hii ya ziyarah
وَ نُوْرِ وَجْهِهِ الْمُضِيّئُ
is mentioned in the beginning of the sixth form and the form that is dedicated to the birthday of the Imam ('a), with little difference in the second sentence. To sum it up, l will mention no more general forms of ziyarah of Imam 'Ali's holy shrine, since these seven forms are enough. However, one who desires for more may refer to the all-comprehensive forms of ziyarah (i.e. al-ziyarah al-Jami'ah) as well as the following form, which is dedicated to the Ghadir Day. A zair must seize the opportunity of his/her presence in the holy shrine of Imam 'Ali ('a) to offer as many prayers as possible, for one prayer in that place is equal (in reward) to two hundred thousand prayers that are offered at other places. Imam al-Sadiq ('a) is reported to have said, "One who offers a four-unit prayer at the tomb of an obligatorily obeyed Imam shall have the reward of one time of hajj and one time of 'umrah." Furthermore, in my book of Hadiyyat al-Za'ir, I have alluded to the reward of being in the vicinity of Imam 'Ali's tomb. I have also concentrated on the point that it is obligatory to observe one's neighborhood, which is a difficult duty that can be hardly carried out. However, to elaborate on this matter leads us to lengthiness, therefore, one who desires to read about this matter is advised to see the book of Kelimeh Teyyibeh that is published in Persian.
imetajwa mwanzoni mwa kidato cha sita na umbo linalowekwa wakfu kwa siku ya kuzaliwa Imam (a.s.), pamoja na tofauti ndogo katika sentensi ya pili. Kwa kuhitimisha, sitataja tena aina za jumla za ziyarah za kaburi tukufu la Imam Ali, kwa vile aina hizi saba zinatosha. Hata hivyo, mwenye kutaka zaidi anaweza kurejelea aina zote za ziyarah (yaani al-ziyarah al-Jami'ah) pamoja na fomu ifuatayo, ambayo imetengwa kwa Siku ya Ghadir. Zair lazima achukue fursa ya kuwepo kwake kwenye kaburi tukufu la Imam Ali (a.s.) ili kuswali swala nyingi iwezekanavyo, kwani sala moja katika sehemu hiyo ni sawa (kwa malipo) na sala laki mbili zinazosaliwa mahali pengine. Imepokewa kutoka kwa Imamu Sadiq (a.s.) kuwa alisema: "Mtu anayeswali rakaa nne kwenye kaburi la Imam aliyetiiwa atapata malipo ya wakati mmoja wa hijja na wakati mmoja wa 'Umrah." Zaidi ya hayo, katika kitabu changu cha Hadiyyat al-Za'ir, nimedokeza kwenye malipo ya kuwa karibu na kaburi la Imam Ali. Vile vile nimejikita kwenye hoja kwamba ni wajibu kuchunga ujirani wa mtu, jambo ambalo ni jukumu gumu ambalo haliwezi kutekelezeka. Hata hivyo, kufafanua juu ya jambo hili hutuongoza kwenye urefu, kwa hiyo, mtu anayetaka kusoma kuhusu jambo hili anashauriwa kukiona kitabu cha Kelimeh Teyyibeh ambacho kimechapishwa kwa Kiajemi.
