Ziyarat Aal e Yaseen Commentary

2.........................................................
Ziyaarat-e-Aal-e-Yaasin - A Brief Commentary
)(
Preface
The word is an Arabic term derived from the root ,
which means to visit. In religious terminology, it implies our
conversation with Allahs sincere creatures and His infallible
proofs (a.s.), who are without parallel. They are those whom
Allah, the High, has purified from all uncleanness and has
created them pure, purified.
Thus, whosoever desires to approach Allah, he should do so
through the gates determined by Him. Yes, the infallible Imams
(a.s.) from the immaculate Ahle Bait (a.s.) are the gates through
whom Allah is approached. They are the medium towards Him
and hence, their recognition, their love and treading on their path
is obligatory. All these are summarized in one thing i.e. ziyaarat.
It is our creed that the souls of the holy Ahle Bait (a.s.) ascend
towards the highest heavens and are alive, receiving their
sustenance (from their Lord). They look at us, hear our speech
and 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 who
think that the Holy Prophet (s.a.w.a.) is dead and gone and is no
longer effective in our lives. We are also against the who
attribute divinity to Ameerul Momineen (a.s.)! Allah is Higher

than 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 his
successors, the Holy Imams (a.s.). In our time today, Imam
Mahdi (a.t.f.s.), the Promised One, is his successor.
So from among the etiquette of ziyaarat is that the one whose
ziyaarat 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 or
inadequate faculties available to us humans. Just as an ant, in
front of a huge mountain or a drop of water when compared to
an ocean, are not worth a mention, we too when compared to
these great personalities, are even more insignificant and
miniscule than the ant or the drop of water. Then how is it
possible that we describe or recognize them? Since only Allah
the Almighty possesses their all-encompassing recognition, the
only method to recognize them is through revelation. If we
acquire any other mode of recognition, then indeed we will be
among the seventy-two doomed sects.
Then what is the solution? Now, the only way is to describe the
sun from the characteristics of its tongue, the ocean from its
reflection 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
Ziyaarat-e-Aal-e-Yaasin - A Brief Commentary......................................................... 3
4......................................................... Ziyaarat-e-Aal-e-Yaasin - A Brief Commentary
neither become like the Wahhabis nor become like the

exaggerators ().
three special issues of Shabaan al-Muazzam over a span of three

years.
We also believe that,
Therefore, we decided to publish the entire explanation in a

booklet for the benefit of our readers, of course, with minor
changes and variations.
by his (a.t.f.s.) blessing are the creatures sustained and

through his existence, the earth and the heavens are
firmly established.
We being among his flock and his guests must necessarily greet
him every morning with our salutations. We must offer our
greetings as taught unto us by the Ahle Bait (a.s.) and renew our
allegiance with him (a.t.f.s.). We should seek from Allah the
Almighty with a blazing heart that He hastens his noble
reappearance. This is what he (a.t.f.s.) has ordered us to do when
he 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.) has
had the practice of introducing one supplication or ziyaarat of
the infallible Ahle Bait (a.s.) in the special issues of Al-Qaem alMuntazar (a.s.). Approximately three years ago, we undertook
the 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
We request our respected readers to provide us with their

valuable and constructive suggestions to improve upon our
efforts in the future. We hope the Almighty Allah, for the sake
of 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 with
him,
Master! The tears of the oppressed are waiting for someone to
wipe their tears and console them.
Master! The wounded, the amputated and the injured, victims of
the atrocities of the modern superpowers, have lost all faith
except in the miraculous touch of Yusuf-e-Zahra!
Master! The stifled cries of the orphans, the dry eyes of the
widows and the bleeding hearts of the scholars, have only one
hope. You.
Master! The poor and the destitute lie hungry, sick and diseased.
They dont expect any solace, comfort and relief from anybody
except the son of Fatemah (s.a.).

Master! Now even the sacred shrines of Karbala and Najaf, the
shrines of your noble ancestors, are unsafe from the filthy
!designs 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.
10....................................................... Ziyaarat-e-Aal-e-Yaasin - A Brief Commentary
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 has
mentioned it in 3 places:
The Chain of Narrators

Numerous Shia scholars of the highest stature have
documented this Ziyaarat in their compilations and have
vouched for its chain of narrators. Here, we shall outline
the names of a few books wherein this Ziyaarat has been
mentioned. (Being followers of the five infallibles (a.s.)
from the Incident of the Cloak (
) , we have
taken a similar number and have mentioned five
references.
(1) Al-Ehtejaaj vol.2 p.316-318:
This is the oldest reference available for the Ziyaarat. The
compiler of this invaluable work is the great traditionalist Abu
Mansoor Ahmed b. Ali b. Abi Talib Tabarsi (r.a.). This
traditionalist of the 6th century Hijri is considered to be one of
the all-time great Shia scholars and teachers. Scholars of
narrators (Ulama-e-Rijaal) have spoken highly of him for his
greatness and piety.
i)
vol. 53, p.171-73 under the Chapter of letters ( )of

Imam-e-Asr (a.t.f.s.)
ii)
vol. 94, p. 5-6 under the Chapter of Allahs remembrance

and 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.) is
the compiler of this book. It is noteworthy that he has mentioned
this 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 the
25th duty during the major occultation ().
(2) Behaarul Anwaar:
(5) Mafaatihul Jinaan (Urdu translation Allamah Zeeshan

Haider Jawadi (r.a.) Tanzeemul Makatib Lucknow edition)
p. 956-959:
The compiler of this Shiite Encyclopaedia needs no introduction.

He is the pride of the Shiite world and one of its greatest
The compiler of this momentous work is Shaikh Abbas alQummi (r.a.).
Ziyaarat-e-Aal-e-Yaasin - A Brief Commentary....................................................... 11
The main narrator of this Ziyaarat is Abdullah b. Jafar (r.a.) [240

A.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 from
Abdullah b. Jafar (r.a.). Given this list of illustrious personalities
who have narrated this tradition, there remains no doubt about
the authenticity of the chain of narrators.
You (people) neither understand Allahs affair ()

nor acknowledge His friends (Imams (a.s.)). The Imam
is 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 to
turn your attention towards Allah through our
mediation or wish to turn towards us then say as Allah
has ordered,
A Peculiar Feature of the Ziyaarat

A very exceptional trait of this Ziyaarat is that the instructor of
this Ziyaarat is also its addressee, i.e. the one conveying
salutation (salaam) and the one to whom the salutation is
addressed is one and the same. Such ziyaaraat are indeed very
few. 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 the
martyrs 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, received
a letter from Imam-e-Asr (a.t.f.s.) in which, he (a.t.f.s.) first
answered the queries asked. Then he wrote,
Qurbul Asnad, p.2-3.
...
We beseech Allah to give us the grace to convey the exegesis of
this invaluable Ziyaarat to our readers (keeping brevity in mind).
.
Salutation upon Aal-e-Yaasin means salutations upon the
progeny of the Holy Prophet (s.a.w.a.). This opening salutation
has great significance. For, this is a Ziyaarat related to Imam-eZamana (a.t.f.s.) and all salutations after the opening one are
addressed to him. Yet, Imam (a.t.f.s.) has commenced it by
sending salutations upon all his family members. It is apparent
that the opening salutation on the infallible progeny of the Holy
Prophet (s.a.w.a.) is derived from two Quranic verses. The first
verse is derived from Surah Yasin, verse 1
(a.s.) regarding the Quranic verse
The second verse is derived from Surah Saaffaat, verse 130

Imam Jafar Sadeq (a.s.) was asked, O son of Allahs Prophet,
what is the meaning of the divine word ?
He (a.s.) replied,
Muhammad (s.a.w.a.) is Yasin and we (Ahle Bait

(a.s.)) are Aal-e-Yaasin.1
During the reign of the Abbaside Emperor a debate was
organised between Imam Reza (a.s.) and the scholars of the Ahle
Sunna vis--vis the excellence of the infallible Ahle Bait (a.s.).
Imam Reza (a.s.) demanded,
Inform me about the saying of Allah, Mighty and

Glorified be He,
It is a name from the Prophets (s.a.w.a.) names and

implies, O hearer of revelation.1
Yaasin By the Noble Quran Surely, You (O

Muhammad) are from the Messengers On the Right
Path.2
As far as verse 130 of Surah Saaffaat is concerned, several

Quranic exegeses and readers of the Holy Quran like Naafe,
Abu Aamir and Yaqoob have recited it as Aal-e-Yaasin. (
is in reality Aal-e-Yaasin).2
In addition to this, even traditions of the Ahle Bait (a.s.) support
this explanation. For instance, Imam Jafar Sadeq (a.s.) has
narrated a tradition from his grandfather Ameerul Momineen
1
Maanil Akhbaar by Shaikh Saduq (a.r.), p. 22; Tafseer-e-Burhaan by

Sayed Haashim Bahraani (a.r.), vol. 2, p.3.
Tafseer-e-Abul Futooh, vol. 9, p. 338; Tafseer-e-Majma-ul-Bayaan by
Shaikh Tabarsi (a.r.) vol. 8, p. 456.
Who is Yaasin in this verse?

The scholars replied: Yaasin is Muhammad (s.a.w.a.), none
doubts about it.
On this, Imam Reza (a.s.) exclaimed,
1
2
Tafseere Burhan, vol. 2, p.33.

Surah Yaasin (36): Verses 1-3.
Surely Allah Mighty and Glorified Be He has

granted Muhammad and Ale Muhammad a virtue, on
account of this, the essence of which none can reach
except through his intellect. That is, Allah Mighty and
Glorified be He has not send salutations on anybody
except the Prophets (a.s.). Thus He Blessed and High
be He says, Peace be on Nuh in the worlds.1 and
Peace be on Ibrahim2 and Peace be on Moosa and
Haroon.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 and
Glorified 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 his
Tafseer (vol. 15 p.119) and Aaloosi in Tafseer-e-Ruhul Maani
(vol. 23 p. 142) too have advanced similar views.
.
Salutations upon you, O the caller of Allah and the
1
2
3
4
5
Surah Saaffaat (37): Verse 79.

Behaarul Anwaar, vol. 23, p. 167, H. 1, narrating from Oyoon-oAkhbaar al-Reza, p. 131.
nourisher of His Creation

The opening salutation is addressed specifically to Imams
(a.t.f.s.) holy and glorious existence. From among his
innumerable attributes, we find two attributes highlighted in the
first salutation.
a.
b.
( Nourisher of His Sign)
(Caller of Allah)
The first attribute is a Subject (( )according to Arabic

grammar) and means the one who calls or invites. Over here it
means that Imam-e-Zamana (a.t.f.s.) invites the people towards
Allah.
The Significant Position of Inviting towards Allah

The opening salutation of this Ziyaarat mentions inviting
towards Allah. This is from among the exalted attributes of
Imam-e-Asr (a.t.f.s.) that right from 260 A.H. till date and from
today till the day of his reappearance, he has and will continue to
persistently and tirelessly invite the people towards Allah.
The other attribute highlighted in the opening salutation is .
Marhoom Turaihi (a.r.) writes that in Tafseer-e-Kashshaaf of
Zamakhshari, the word refers to the one who is firmly
attached to religion and his obedience to Allah is firm and
intense. In Qamoos, is defined as one who worships Allah

with recognition. Tabarsi (a.r.) writes that the one who improves
and regulates the affairs of the people is called as . This is
also supported by the tradition
Like the previous salutation, this salutation also embraces two

attributes. The first is Allahs Door and this attribute is indeed
very popular and finds mention in several Ziyaaraat. In
traditions, the Ahle Bait (a.s.) are referred to as Allahs Door.
For instance, Imam Jafar Sadeq (a.s.) informs
There is no knowledge except from the divine

scholar.1
In view of the above explanation, the first line of the Ziyaarat
can be read as, Salutation upon you who invites towards Allahs
Religion and who himself is Allahs Religion. Your obedience is
tantamount to divine obedience. Salutation upon you, the one
who improves and regulates the affairs of Allahs creatures.
Allah, Glorified be He, has delegated the regulation of all His
creatures to His cherished one Muhammad Mustafa (s.a.w.a.)
and his infallible family the Ahle Bait (a.s.). Today our Imam
Hazrat Wali-e-Asr (a.t.f.s.) is the representative of this family
and has been entrusted with this all-important responsibility.
The Holy Prophets (s.a.w.a.) successors are the

Doors of Allah through which He can be accessed. If
they were not there, Allah the Almighty would not have
been recognized. Through them, Allah the Almighty has
completed His arguments against His creatures.1
Imam Muhammad Baqer (a.s.) declares
.
Salutation upon you, O Allahs Door and the
regulator and governor of His Religion.
1
Majmaul Bahrain, vol. 2, p. 65 under the alphabets .
We are Allahs Proofs and Allahs Door.2

In Duae Nudbah, which is associated with Imam (a.t.f.s.)
himself, we address him:
1
2
Tafseer-e- Burhaan vol. 1, p. 190.

Ibid.

Where is Allahs Door, through which He is
accessed?
What is the meaning of ? means door or gate. However,
this by no means, implies that Allah resides in an abode, the
door of which is Ahle Bait (a.s.). To dispel such misleading
notions, it is necessary that we first understand some
peculiarities about a door. Take the door of any house or garden.
What is the function and purpose of the door? The primary and
most critical function of the door is to allow access to the house
or garden and to that extent it is unique. Of course, a person can
still jump the wall or sneak inside through the window, but that
is not in keeping with the norms of a cultured society and any
rational person will disapprove of such uncivilized behaviour.
The Islamic Shariat and intellect have condemned this in no
uncertain terms.
The renowned commentator on the Holy Quran belonging to the
Ahle Sunnah Hafiz Jalaluddin Suyuti narrates, Once the
second caliph, Umar b. Khattab, was on his famous night strolls.
Suddenly he heard some strange sounds from a house, which
aroused his suspicions. He went to the periphery of the house
and seeing no way to enter it jumped the wall. Inside the house,
he was surprised to see a man, drinking wine and seated with a
woman in a compromising position. The caliph exclaimed, O
Allahs enemy! Do you really believe that your disobedience is

concealed from Him? The man, though drunk, shot back
instantly, O Amirul Momineen! Dont act in haste. If I have
committed one sin, you are guilty of perpetrating three major
sins. Allah commands,
and do not spy1
and you have disobeyed him by spying (on me). Allah
commands,
and go into the houses by their doors,2
while you have jumped the wall. Allah commands,
Do not enter the houses until you are acquainted
and saluted their inmates3
while you have neither sought permission nor saluted us.4
It is in conformity with etiquette and intellect that man enters a
garden, house or a city through their doors.
The other term used in the salutation is . What is the
meaning of and why is Imam-e-Asr (a.t.f.s.) being referred
1
2
3
4
Surah Hujuraat (49), Verse 12.

Surah Baqarah (2), Verse 189.
Surah Noor (24), Verse 27.
Tafseer-e-Durrul Manthoor, vol. 6, p. 93.
to as ?Tabarsi (r.a.) records, is among the titles of Allah.

It means dominant, ruler and judge. In the Holy Prophets
(s.a.w.a.) praise and eulogy, he says
This salutation also highlights two vital attributes Allahs

Caliphate and the support of His Right. In Arabic terminology, a
caliph has been described as:

O leader of men and the ruler (or judge or dominator)
of the Arabs. Likewise traditions declare

Ali (a.s.) is the ruler (or judge or dominator) of this
nation after the Prophet (s.a.w.a.).1
It is evident that the entire progeny of the Prophet (s.a.w.a.) also
possesses these merits and can be ascribed with them (and this
fact is highlighted in several Ziyaaraat). In this era, Imam-e-Asr
(a.t.f.s.) is the sole representative of the Prophets infallible
progeny (a.s.) and by virtue of this, he is the sole possessor of
these merits.
.
Salutations upon you, O Caliph of Allah and the
Helper (in the way) of His Right.
1
Majmaul Bahrain vol. 6, p. 253, Aqrabul Mawaarid.

) :
(
Caliph is the successor of another and the one appointed by
him. That is why a king is referred to as a Caliph.
According to the Islamic Shariat, the caliph is the Imam, and he
is matchless in his superiority and supremacy.
In the current era, Imam-e-Asr (a.t.f.s.) is the Imam and the sole
claimant to the exalted and lofty status of Imamat. He is the
dominant and supreme king, in front of whom, even Hazrat
Dawood (a.s.) and Hazrat Sulaiman (a.s.) with all the
embellishments of their monarchies, appear small and miniscule.
He is the true Caliph and Guide, who is unchallenged in his
caliphate and guidance. In this regard, Hafiz Muhammad b.
Yusuf Ganji Shafei, the illustrious Sunni scholar, has recorded a
pertinent tradition in his compilation Al Bayaan fi Akhbaar-eSahibiz Zaman (a.t.f.s.) (Chapter 15)

Mahdi shall reappear while there will be a cloud
hovering over him. From within it, an announcer shall
announce This is Mahdi, Allahs Caliph, so obey
him!

This is the second important attribute underlined in this
salutation. While its true that all prophets (a.s.) and successors
(a.s.) were helpers of the divine cause, it is noteworthy that
Imam-e-Asr (a.t.f.s.) has been specially preserved for this
motive. In order to appreciate this point, it is necessary that we
understand the word . means His (Allahs) Right. Imam
(a.t.f.s.) is the helper of Allahs right (i.e. His cause). What is
Allahs right? The fourth Imam Imam Zainul Abedeen (a.s.)
explains Allahs right in the very beginning of his compilation
Risaalatul Huquq
( )
The greatest right that Allah, the Almighty, enjoys

upon 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 is
the belief in monotheism. It means that we should worship only
Him and not set up partners for Him. As we have mentioned
earlier, this is the objective with which all prophets (a.s.) and
messengers (a.s.) were raised. However, none could accomplish
complete success in this regard. For instance, Hazrat Nuh (a.s.)
propagated for 950 years, but despite his massive efforts, the
Holy Quran says

And none believed with him (Nuh) but a few.
However, while prophesizing about Imam-e-Asrs (a.t.f.s.)
advent, Allah says,
.
they shall serve Me, not associating aught with
Me2
In this momentous endeavour, Allah, Himself, shall help Imam
(a.t.f.s.) through His angels. In Dua-e-Iftetaah, Imam (a.t.f.s.)
1
2
Khesaal by Shaikh Saduq (a.r.), p. 522.

Surah Nur (24): Verse 55.
espouses this fact,
futile.
O Allah! Honour him (Imam (a.t.f.s.)) and through him

honour us. Help him and through him help us avenge
our enemies. Help him with a mighty helping and grant
him an easy victory. And arrange from Your side a
dominating and overwhelming support for him.1
Hakimah Khaatoon (r.a.), the daughter of Imam Muhammad

Taqi (a.s.), informs, As soon as Imam-e-Zamana (a.t.f.s.)
stepped into this world, he immediately fell in prostration. On
his arm were engraved in a radiant light, the words:

Truth has come and falsehood vanished.1
I took the infant in my arms and carried him over to his father
Imam Hasan Askari (a.s.). Imam (a.s.) ran his fingers lovingly
across the head of his beloved son and urged,
Salutations upon you, O Allahs Proof and the

indicator towards His intention.

. .
Imams (a.t.f.s.) brilliant personality is Allahs most magnificent

proof and argument on the earth. Allah shall complete His
argument upon His creatures through Imam (a.t.f.s.) and the
creatures shall witness Allahs argument through the persona of
Imam (a.t.f.s.). This means that if a person cannot recognize His
Creator through the mediation of Imam (a.t.f.s.), he will never
arrive at the truth and all his attempts in this regard will prove
Mafaatihul Jinaan; Iqbaalul Amaal by Sayyed b. Tawoos (r.a.) p. 142.
Speak up O Allahs Proof and the remnant of the past

prophets, O the seal of successors, O restorer of
brilliance and light to the deep ocean, speak up, O
Caliph of the Pious Ones and the Light of the
Successors.
Surah Bani Israel (17): Verse 81.
Later, again we see Imam Hasan Askari (a.s.) giving glad tidings
to Imam (a.t.f.s.) at noon when the latter was offering water to
his father for ablutions:
His Commands and Prohibitions that He has defined for his

creatures.

...
O my son, I give you glad tidings that you are the
Master of the Age, you are the Mahdi, you are Allahs
Proof on the earth, you are my son and my
successor1
Another significant fact revealed in this salutation is
In the light of the above explanation, when we reflect upon

Imams (a.t.f.s.) attribute of being a pointer towards Allahs
Intention, we realise that he guides us towards both these worlds.
In , every creation points towards Allahs Intention.
However, Imams (a.t.f.s.) wonderful existence is the best
pointer towards Allahs Intention taking precedence over all
other creation. This is because, if it werent for the Holy Prophet
(s.a.w.a.) and his infallible progeny (a.s.), there would not have
been earth, sky, Chair, Throne, jinn, men, etc. nay rather nothing
would have existed at all.
Allah Himself declares
This can be read as,

Salutations on the one who signifies Allahs Intention.
Indeed Imams (a.t.f.s.) glorious existence is a proof and
indicator of Allahs Intention. Before deliberating on the proof
of intention, it is necessary first to understand the meaning of
Allahs Intention. Allahs Intention has two aspects the World of
Creation ( ) and the World of Action () . In
, Allahs Intention implies His Creation like earth, sky,
sun, moon, etc. Regarding , Allah only has to say Be
and It is (). In Aalam-e-Tashreei, Allahs Intention is

O Prophet, but for you, I would not have created
the world.

...

Surely I (Allah) did not create the elevated sky, the
Al-Ghaibat by Shaikh Tusi (r.a.) p. 165.
expansive earth, the brilliant sun.but for the sake

and for the love of these five persons, who are inside
the cloak.1
Moreover, Allah conveys His Intention to His creatures through
Imam-e-Asr (a.t.f.s.). Imam Sadeq (a.s.) while instructing the
Shias about the Ziyaarat of Imam Husain (a.s.) declares
meaning of the verse,

And you intend not (a thing) but that Allah intends
(it).1
In yet another tradition, Imam Sadeq (a.s.) declares,
(O Ahle Bait!) Allahs intention in the destinies of His

affairs descends on you and emanates from your
houses.2
In another tradition, Imam Ali Naqi (a.s.) informs,
Surely the Imam is the nest for Allahs (Mighty and

Glorified be He) intention.2
As for , an Imam is the best guide towards Allahs
commands and prohibitions. In other words, there is none in the
world, who can comprehend Allahs laws better than the Imam
or perform them in a manner more appropriate than him. Hence,
if any one desires to see as to which type of worship includes
Allahs satisfaction, he must look at Imam and attempt to imitate
him to the best of his abilities.
Surely Allah has made the hearts of the Imams as a

place for His intentions descent. Thus, whenever Allah
intends a thing, they too intend the same and this is the
1
2
Hadis-e-Kisa.
Furu al-Kafi by Shaikh Muhammad Ibn Yaqub al-Kulayni (a.r.),
Kitabul Hajj, The Chapter of Ziyaarat of Imam Husains (a.s.) grave,
Hadees 6; Mafaatihul Jinaan, Imam Husains (a.s.) first ziyaarat.
Salutation upon you, O the reciter of Allahs Book

and its interpreter
1
2
Behaarul Anwaar, vol. 25, p. 372.

Ibid, p. 385.
Like the previous statement, this is also a salutation on two

entities. However, unlike the previous salutation, the entity in
question is one and the same the Holy Quran. Or to be precise
it deals with the two Qurans the Silent Quran (the book itself)
and the Speaking Quran (Imam-e-Asr (a.t.f.s.)) and highlights
the cohesive and durable bond between the two. Indeed, the two
shall always remain united in this world until they meet the Holy
Prophet (s.a.w.a.) in the hereafter. The renowned prophetic
tradition underlines this fact:
Imam Muhammad Baqer (a.s.) warns Amr b. Ubaid,

O Amr, it is obligatory on the people to recite the
Quran as it was revealed. When they feel the need to
interpret its verses, they should necessarily refer to us
and acquire guidance.1

I am leaving behind in your midst, two weighty things:
the Book of Allah and my progeny. If you fasten to
them, you will never be led astray after me and these
two shall not separate from each other till they meet me
at the pond ( )of Kausar.
.
Salutations upon you in the night time and during
the day.
With this salutation, you are announcing your intention to send
peace upon Imam (a.t.f.s.) at every moment, be it day or night.
This statement is borrowed from the Quranic verse
Traditions like this or with similar implications are aplenty.

These are recorded by the Ahle Sunnah and Shia scholars and
are deemed authentic and reliable by them. In view of the
tradition mentioned above, it is evident that every age has a
representative of the Prophets (s.a.w.a.) progeny and in this era,
Hazrat Wali-e-Asr (a.t.f.s.) holds this esteemed position.
during hours of the night do also glorify (Him)
Tafseer-e-Furaat al-Kufi, p. 91.
and during parts of the day1
This is also the meaning used in Ziyaaraat and supplications.
Salutation upon the Remnant of Allah, from His

Friends and His Proofs.1
Salutation upon the Remnant of Allah in His earth

Over here, Imam (a.t.f.s.) has been addressed with the renowned
title that finds a mention in the Holy Quran.

Surely the remnant of Allah is good for you if you
are believers.2
The word has several meanings. However, for brevity we
have delved only on one meaning which is relevant to our
discussion over here.
was the title of even the previous Imams (a.s.). However,

it is used more specifically for Imam-e-Asr (a.t.f.s.). The
following tradition underscores this fact.
A denier of the Holy Quran approached Ameerul Momineen
(a.s.) and asked him, I have read in the Quran, the Remnant of
Allah is better for you. Who is this Remnant of Allah?
Imam (a.s.) informed,
This refers to the Mahdi, who shall reappear after a
period of intense examination. He shall then fill the
earth with justice and equity as it would have been
filled with tyranny and injustice. Among his signs are
occultation and a concealed lifestyle. At that time,
rebellion and upheavals will be common and the fire of
vengeance will be stoking strongly among the people.2
:
i.e. some of its part is left.
This means that Imam-e-Asr (a.t.f.s.) is the last link preserved by
Allah in His chain of Prophets (a.s.) and their successors (a.s.)
sent for mankinds guidance.
When Imam Hasan Askari (a.s.) introduced Ahmed b. Ishaaq
Surah Taha (20): Verse 130.

Surah Hud (11): Verse 86.
Fauz-e-Akbar, p. 71.
Behaarul Anwaar vol. 93, p. 115.
(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.)
infallible Imams (a.s.) of the Ahle Bait (a.s.). That is why in this
Ziyaarat we refer to Imam-e-Asr (a.t.f.s.) as Allahs Covenant.
Imam (a.t.f.s.) is the covenant on which Allah has put a lot of
stress and emphasis for His creatures.

I am the Remnant of Allah on His earth.
This is the very statement that Imam (a.t.f.s.) shall proclaim on
his reappearance. Imam (a.t.f.s.) shall be sighted first in the
precincts of the Holy Kabaa where while leaning against the
sacred monument. Kabaa, he shall recite the above statement.
.
Salutations upon you O Allahs Covenant that he has
taken and emphasized upon it.
The poet has depicted this thus:
The remnant of Allah and the

chosen one of messengers
The selected among the

existents, say as you please
means pledge and allegiance. Reliable traditions reveal that

in ( the world that preceded this material world and
roughly translated as the world of particles), Allah had taken
the pledge from the Shias with regards to the mastership of the
In , when all the creatures were present in the form of

particles ( )they were made to affirm the pledge regarding
Allahs divinity, the Holy Prophets (s.a.w.a.) prophethood and
Ameerul Momineens (a.s.) mastership. However, when the
creatures were examined in this matter with complete free will
and without any compulsion, most of them were unsuccessful
and failed to affirm the allegiance. After this triple allegiance
(divinity, prophethood and mastership), Allah questioned the
creatures regarding Imam-e-Asrs (a.t.f.s.) occultation and
reappearance, in which, even more creatures were unsuccessful
and failed to affirm the pledge regarding Imam-e-Asrs (a.t.f.s.)
occultation and reappearance. Therefore, this pledge has become
a subject of divine emphasis. It is this very covenant, the
affirmation of which made some prophets (a.s.) reach the exalted
station of firm in determination () , in preference over
other prophets (a.s.).
In this aspect, Imam Muhammad Baqer (a.s.) declares

...
Allah has taken this pledge even from the
Prophets (a.s.): I am your Lord, Muhammad (s.a.w.a.)
is My Prophet, Ali (a.s.) and his infallible sons (a.s.)
are the masters and treasurers of My affair. I will most
certainly help My religion through Mahdi and through
him My government will prevail. Through him, I will
avenge My enemies and through him all will submit to
My Worship willingly or otherwise.1
title. A distinctiveness of Ziyaarat-e-Aal-e-Yaasin is that Imam

(a.t.f.s.) over here has been addressed as Allahs Promise, a
promise that has been endorsed further by a divine assurance.
Perhaps, Imam (a.t.f.s.) has been referred to as a Promise,
because of the hopes and expectations behind his promised
advent. In fact, the word Promise only evokes Imams (a.t.f.s.)
remembrance and mention as is evident in 75th verse of Surah
Maryam:

Till they see what they had been promised.
Under the exegesis of this verse, Imam Jafar Sadeq (a.s.) reveals,
As is evident from the tradition, all the Prophets (a.s.)

have testified to the fact in Aalam-e-Zarr that religion will be
helped by and attain deliverance through Imam Mahdi (a.t.f.s.).

Here the Promise refers to the advent of Qaim
(a.t.f.s.).1
.
Salutation upon you, O Allahs Promise regarding
which He has given His Assurance
Likewise, readers can refer to other Quranic verses like Surah

Nur: 55.
In several supplications and Ziyaraat, Imam (a.t.f.s.) has been

referred to as the Promised One and this is a fairly common
Another noteworthy point on the subject of promise is that Allah

never reneges on His Promise. When it comes to honouring
ones word and abiding by a promise, indeed who can take
Usul al-Kafi, vol. 2, p. 8, Chapter 3, Tradition 1.
Usul al-Kafi, vol. 1, p. 231, Tradition 9.
precedence over Allah? Certainly none! Allahs promise itself is

sufficient for any event to occur. Then, what about the Promise
for which Allah has given an added assurance. In this era, it is
our duty to wait for the realization of the divine promise. It is
regarding this Promise that we find in Ziyaraat:
Standard over here isnt used alone, rather a word Master is

concealed before it. So this verse should have read as
In the light of this arrangement, the translation of this verse will

now read as
Salutation upon Mahdi Allahs Promise to the

nations. Through him (Imam (a.t.f.s.)) Allah will gather
the people and unite the scattered ones and fill the
earth with justice and equity as it would have been
filled with tyranny and injustice. And it is through him
(Imam (a.t.f.s.)) that Allah will fulfill His Promise to the
believers.1
.
Salutation upon you, O Raised Standard
Salutation upon you, O Master of the Raised Standard.

This verse alludes to the Raised Standard that will unfurl in all
its glory on Imams (a.t.f.s.) reappearance and will serve as a
sign to the people of Imams (a.t.f.s.) veracity.
The respected scholar of Al-Abqari al-Hesaan writes, When
Imams (a.t.f.s.) reappearance draws near, his standard shall start
unfurling on its own, without anyones intervention. Then Allah
shall bestow the power of speech to this standard, which shall
exclaim O Allahs Servant, reappear now and destroy Allahs
Enemies.1
Imam-e-Zamana (a.t.f.s.) will have with him three standards. On
one of them shall be inscribed:
Over here, Hazrat Baqiatullah (a.t.f.s.), has been referred to as

the Raised Standard. It is possible that the term Raised
Mafaatihul Jinaan, p. 530, Aadaab-e-Sardaab.
An-Najmuz Zaahir, vol. 2, pg. 52, Al-Abqari al-Hesaan.
Imam-e-Zamanas (a.t.f.s.) standard is a unique flag

the very flag which Hazrat Jibrail (a.s.) brought during
the battle of Badr and entrusted to the Holy Prophet
(s.a.w.a.). This is the very flag that Ameerul Momineen
(a.s.) had unfurled during the Battle of Jamal and
which resulted in his triumph. After this he wrapped up
the flag and handed it over to his son, Imam Hasan
Mujtaba (a.s.). In this manner the flag was passed on
from one Imam (a.s.) to another as a legacy and an
invaluable treasure. The Imams (a.s.) maintained the
flag, but none got the opportunity to unfurl it. Now this
flag shall unfurl at the hands of the last surviving
member of this immaculate household the Qaim,
Mahdi of Ale Muhammad (a.s.).1
This day have I perfected for you your religion

and completed My favor on you and chosen for you
Islam as a religion1
On the second standard shall be written:

They fulfill vows and fear a day the evil of which
shall be spreading far and wide.2
The third standard shall be adorned with the words:

There is no God except Allah. Muhammad (s.a.w.a.) is
His Messenger. Ali (a.s.) is His Slave and His Caliph.
Hasan (a.s.) and Husain (a.s.) and the nine sons from
Husains (a.s.) progeny are His Successors.3
Imam Sadeq (a.s.) informs:
1
2
3
Surah Maidah (5): Verse 3.

Surah Insaan (76): Verse 7.
Bughyatut Taalib fi man raa Imamal Ghaib (a.t.f.s.), pg. 39.
(Salutation upon you), O overflowing knowledge...

The word is and is made from
means to overflow or to pour out.
which
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 other
is that Imams (a.t.f.s.) personality is overflowing with
1
Kamaluddin, pg. 672; Ghaibat-e-Nomani, pg. 307.
science.1
knowledge. At this stage, my pen confesses its helplessness in

describing absolute knowledge. For how can the overflowing
ignorance have the audacity to elucidate the reality of the
overflowing knowledge! Indeed this is only possible if we
restrict ourselves to the traditions of the infallibles (a.s.) to
unravel the reality of the overflowing knowledge. In this
regard let us cast a glance at the traditions, supplications and
Ziyaraat related to Imam-e-Zamana (a.t.f.s.). (Readers are
requested to read the following lines with rapt attention)

Indeed you are the collection of every knowledge and
the splitter of every sewn thing (of every branch of
knowledge).2
Salutations upon the revived truth, (the revived truth

implies that Imam (a.t.f.s.) shall revive the truth on his
reappearance as the truth will have been corrupted and
scarred beyond recognition until then) and the scholar
whose knowledge shall never be ruined.3
Salutation upon you, O the treasure of divine

knowledge1
In Dua-e-Nudba, we address Imam (a.t.f.s.):
Salutation upon you, O storehouse of the prophetic

knowledge2
Where is the standard of religion and the foundation of

knowledge.
Indeed you are the collection of every knowledge and

In the same supplication, we address Imam (a.t.f.s.) further:
1
2
1
2
Misbahuz Zair, pg. 437; Behaarul Anwaar, vol. 102, pg. 226.
Behaarul Anwaar, vol. 102, pg. 117.
Behaarul Anwaar, vol. 102, pg. 99, Misbahuz Zair, pg. 437.
Mafatihul Jinaan, Ziyarat-e-Sahebil Amr, second Ziyarat, pg. 961, Urdu
Translation by Maulana Nazim Ali Khairabadi.

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

Surely the knowledge of Allahs Book (Quran) and the
traditions of his Prophet (s.a.w.a.) grows in the heart of
our Mahdi just like crops grow in the best place of
vegetation.1
We have mentioned only a few instances of traditions to give
readers an idea about the overflowing knowledge. Indeed the
actual number is innumerable and will overwhelm the reader
like the boundless ocean amazes the onlooker at the shore. The
dawn of reappearance is still away. Imam (a.t.f.s.) is still
awaiting those trusted and upright companions who will help
him establish the objectives of reappearance and will be the
subject of Imams (a.t.f.s.) limitless affection and benefaction.
The overflowing knowledge is sealed in the holy personality of
Imam (a.t.f.s.). The brilliance of his knowledge is beyond the
1
gloom of darkness and cannot be overwhelmed by it. In fact, this

knowledge is too high for our thoughts to comprehend. Our
imagination fails to grasp the reality of this knowledge. Consider
that 124,000 prophets (a.s.) have been raised by Allah, who
collectively have informed us of only 2 alphabets of knowledge.
When Imam (a.t.f.s.) reappears he will unfold the remaining 25
alphabets. Glory be to Allah! All praise be to the Great Maker,
the Comprehensive Power and Creator who has bestowed His
Slave with this knowledge. The light of Imams essence
illumines the heavens and the earth. Indeed, we confess our
helplessness in grasping this reality. From the depth of our
hearts, we summon all our strength and insight and proclaim:

Salutation upon you, O Raised Standard and the
overflowing knowledge
It is worth noting that the past prophets (a.s.) did not disclose all
their knowledge to their nations. They informed them of only a
little and if they did reveal a fraction of the treasure houses of
their knowledge, it was to their special and trustworthy
companions. Traditions testify to the fact that throughout his
lifetime the Holy Prophet (s.a.w.a.) never addressed his
companions with his ultimate and perfect intellect. This
complete and perfect intellect knowledge of the Holy Prophet
(s.a.w.a.) is only with the infallibles (a.s.). The divine secrets
and knowledge with which the Holy Prophet (s.a.w.a.) was

blessed, got transferred from one Imam (a.s.) to the other and
now rests with Imam Mahdi (a.t.f.s.). In the time of Imam
Mahdis (a.t.f.s.) major occultation, the false and erroneous
knowledge gained ascent. Imam (a.t.f.s.) discharged his
responsibilities only with the two alphabets of knowledge that
prevailed in the world. He is still informing the people of only
the two alphabets, the depth of which perplexes the mind. That
is 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. When
Imam (a.t.f.s.) bestows a small portion of this knowledge on
Syed 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 in
the ears of Ahmed b. Muhammad Alifi (r.a.), he becomes the
upholder of jurisprudence with insight and becomes Muqaddase-Ardebali. Likewise in every era there are some pious and
special personalities who have benefited from a drop of
knowledge from Imams (a.t.f.s.) boundless knowledge. And
with this small drop, they have scaled the peaks of wisdom and
intelligence.
himself confers some drops of this knowledge on the Shias in

which case he becomes and the scholars are .
Allah, the Almighty, bestows knowledge on Imam (a.t.f.s.). So

Allah is , one who pours (knowledge) and Imam (a.t.f.s.) is
, the one overflowing with knowledge. Imam (a.t.f.s.)
The third point that needs some emphasis is that at all times we
should address the Ahle Bait (a.s.) with utmost humility and
beseech them with raised hands, O Master! We seek knowledge
and wisdom only from you and reject everyone else. We should
translate this claim into action and never desert Imam (a.t.f.s.) by
approaching others for knowledge.
.
In Arabic, is an infinitive means help, succour, shelter and
relief of the aggrieved. In supplications and Ziyaraat, we see
(/ )being used prolifically to denote Allahs Names.
For instance,
! ! !
O Resource in my neediness! O Rescuer of those who
appeal! O Shield for the defenceless!1
Of course the true and rightful shelter and succour is Allah,
Himself at a fundamental level. However, as is the case with
other divine traits, His Appointees (i.e. Prophets and Imams) are
the perfect manifestation and the complete reflection of divine
1
Dua-e-Jawshan-e-Kabeer, 11, 14, 28, parts.
shelter and succour. Consequently, we see even the infallibles

(a.s.) being addressed with the titles of or .
For instance, in the Ziyaarat of Ameerul Momineen (a.s.) on
17th Rabbiul Awwal, which is narrated by Imam Jafar Sadeq
(a.s.), we address Imam (a.s.):
distressed.1
Likewise, these titles have also been employed while addressing
other Imams (a.s.). Imam Jafar Sadeq (a.s.) while enumerating
the personality of his beloved grandson Imam Reza (a.s.)
declares:
Salutations upon you, O shelter of the aggrieved and

distressed.1
Allah shall manifest the saviour and shelter of this

nation through my son (Imam Moosa Kazim (a.s.)).2
This is the Ziyarat that Imam (a.s.) instructed his trusted

companion Muhammad b. Muslim (r.a.).
In the Ziyarat of Imam Jawad (a.s.) we come across this title:
This trait has also been associated with Imam Husain (a.s.).
While forecasting the tribulations of his family after Karbala, the
Holy Prophet (s.a.w.a.) informed,
...
As for Husain (a.s.), surely he is from me and he is my

son and my offspringand the shelter of the
Salutations be upon the shelter and succour of the

distressed.3
Similarly, Imam Mahdis (a.t.f.s.) most esteemed forefather
the Holy Prophet (s.a.w.a.) has described him (a.t.f.s.) with such
titles. Our religious responsibility is that in all our problems, be
it major or minor, social or personal, religious or worldly, we
implore only Imam (a.t.f.s.) for succour and reject all other
1
Behaarul Anwaar, vol. 100, pg. 375; Mafatihul Jinaan (Urdu

translation), pg. 537.
2
3
Behaarul Anwaar, vol. 28, pg. 39; Amaali-e-Sadooq, pg. 101 (Assembly
24).
Uyoon-o-Akhbaar al-Reza (a.s.).
imposters like the Sufi mystics and sages who have no divine
mandate and authority and are the biggest shams, to put it
mildly. If with such a benevolent and divinely guided Imam to
help us, we still knock at the door of others, we have rejected
Imamat and its precepts.
.

.
Often we wonder how to beseech Imam (a.t.f.s.) for help as we

are not well-versed with the etiquette of supplication and
invocation. The following pointers may be of use in this regard:
First:
Third:
The most important criterion is pure intention (niyyat). If we

beseech Imam (a.t.f.s.) with sincerity from the depth of our
hearts, then it does not matter in what language we call out to
him. He shall most certainly heed our plaint.
There is no definite time or any numerical limit prescribed to

seek succour from Imam (a.t.f.s.). Whenever one is spiritually
inclined towards imploring Imam (a.t.f.s.), one can do so with
the sentences mentioned earlier, without any hesitation
whatsoever. No time should be considered unsuitable for this
meritorious act be it day, night, noon, dawn, dusk.
Second:
Our beloved Imams (a.s.) have trained us in this regard in their
supplications and Ziyaraat. Keeping in mind brevity, we have
outlined a few lines that the respected readers can memorize
while beseeching Imam (a.t.f.s.):
.
(Salutations be upon you)O the encompassing
mercy.
A cursory glance over the Quranic verses reveals that this term
is employed exclusively for Allah to the exception of all
others.
In the Majestic Quran, Allah, the Almighty declares:
then say: Your Lord is the Lord of Allencompassing mercy1

In the recommended supplications ( )recited after Namaze-Asr, we beseech Allah with the supplication narrated by
Janabe Zahra (s.a.):
And We have not sent you but as a mercy to the

worlds.1
And these very words have been reiterated in the case of Imame-Zamana (a.t.f.s.) in the renowned tradition of the Green Tablet
(Hadis-e-Lauh):
- - -
In Dua-e-Kumail, the opening lines highlight Allahs Allencompassing mercy
I (Allah) shall complete the chain of Imamat through

his son (i.e. son of Imam Hasan Askari (a.s.)) M H M D
a mercy for the worlds.

O Allah! Surely I beseech you with Your Mercy that
encompasses everything.
Apart from Allah, this manner of addressing (i.e. Allencompassing mercy) has been used only for the Messenger of
Allah (s.a.w.a.) and Imam (a.t.f.s.).
Sura Anaam (6): Verse 147.
Imam (a.t.f.s.) is referred to as the All-encompassing mercy

because with his advent there shall not remain a soul on this
earth but he will have embraced Islam. Imam Jafar Sadeq (a.s.)
elaborates, After Imams (a.t.f.s.) advent, the Meccans shall
slay both representatives appointed by Imam (a.t.f.s.) in Mecca.
Imam (a.t.f.s.) shall dispatch his army for the third time with the
explicit command Dont spare anyone but ensure that he
embraces Islam. This is because Allahs All-Encompassing
Mercy includes everything and I am that All-encompassing
1
Surah Ambiya (21): Verse 107.
mercy. Certainly I would also have preferred to turn towards

them along with you so that no excuse remains between Allah
and 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-encompassing
mercy and has also indicated the reason for the same.
.
We shall not dwell on the details of this line as we have already
dealt with it before while elaborating on
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 that
all the verbs are in the present tense.
means to stand and means to sit. It is quite possible

that these words have been employed metaphorically. A case in
point is the famous prophetic tradition
Our earlier discussion on this topic should suffice.

After this part of Ziyarate Ale Yasin, we proceed towards the 8
salutations that are linked to each other through the word .
in Arabic indicates time i.e. it is the English equivalent of
while or when. When we address Imam (a.t.f.s.) with these
salutations we are referring to the actions that he performs at
different points of time in his life.
Hasan and Husain are the two Imams, regardless of

whether they are standing or sitting.1
Over here standing indicates to rise or revolt in order to claim
ones rights. Sitting indicates to negotiate peace in line with the
circumstances and demands of the situation and concede ones
rights. Peace is resorted to when a war would go against the
larger interests of the Muslims. In light of the above
interpretation, we can translate this statement thus:
1
Elalush Sharaae, pg. 211, chapter 159.
Salutations be upon you O Imam-e-Asr (a.t.f.s.) when you rise

(to claim your rights) after your reappearance and salutations be
upon you when you are seated patiently behind the curtain of
occultation beseeching Allah to hasten your reappearance.
Another point that demands some elaboration is to whom is

Imam (a.t.f.s.) reciting the elucidation and interpretation of
Quranic verses? Who are those fortunate people who sit along
with Imam (a.t.f.s.) and listen to the interpretation of the Quran
directly from Imam (a.t.f.s.)?
.
Salutations be upon you when you recite (the Holy
Quran) and elucidate its interpretation.
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 to
some extent:
According to the rules of Arabic language, is a transitive

verb ( ). In other words, when we say that Imam
(a.t.f.s.) is reciting, the question that comes to mind is what is
he reciting? By and large Shia scholars have taken the Holy
Quran as the subject matter of Imams (a.t.f.s.) recitation.
However, this is just one possibility. It is equally possible that
Imam (a.t.f.s.) is reciting the Jaameah ( ) of his
grandfather Ameerul Momineen (a.s.) and it is also possible
that Imam (a.t.f.s.) is reading the Mushaf ( )of his
grandmother Janabe Zahra (s.a.) and it is quite likely that he
(a.t.f.s.) is also browsing through the Jafr () .
So in light of this, we can say Salutations be upon you, O Imam-e-Zamana (a.t.f.s.)
when you are reciting the Book and when you are
elucidating its verses.

Occultation is necessary for the Master of this affair
(Imam-e-Zamana (a.t.f.s.)). And in occultation his
separation (from the people) is also necessary. What a
wonderful place is Medina? He will be accompanied by
30 people who will serve to ward off loneliness and fear
from him.1
(These 30 companions are special and privileged. They spend
every moment of their lives in the glorious presence of Imam
(a.t.f.s.)) It is possible that in this era of occultation Imam
(a.t.f.s.) arranges for a class or an assembly of these companions
1
Ghaibat-e-Nomani, pg 188; Usul-e-Kafi, vol. 1, pg. 340; Behaarul

Anwaar, vol. 52, pg. 153.
and instructs them with lofty religious concepts on a regular

basis.
Likewise, Qunoot in Arabic literally means obedience to and

humility in front of Allah, the Great. Here, it refers to the act of
performing Qunoot in namaz.
Just thinking of this fantastic spectacle of Imam (a.t.f.s.) training

these students is sufficient to bring tears to our eyes. Our hearts
are captivated with this image and we are gripped with the desire
to be a part of this assembly and class that is a direct beneficiary
of Imams (a.t.f.s.) boundless knowledge and sits face to face
with him. Our stark ignorance in Imams (a.t.f.s.) occultation
becomes even more evident to us. We are reminded of that
statement of Imam Husain (a.s.) in Dua-e-Arafah:
We eagerly await the day when we shall be able to witness this

Namaz and Qunoot performed with the highest level of
servitude. Not only we, but Prophet Esa (a.s.) is waiting in
anticipation for the day when he shall have the honour and
distinction of praying namaz behind Imam (a.t.f.s.).
Salutations be upon you when you perform Namaz

and recite the Qunoot (of Namaz).
The renowned Ahle Sunnah traditionalist, Muttaqi Hindi,

records a tradition from the Holy Prophet (s.a.w.a.),
When I am so ignorant in my knowledge, then how

ignorant am I in my ignorance!?1
In Arabic literature, Salaat means to glorify Allah ( )and

recite supplication (). Over here it refers to the obligation of
namaz imposed on every Muslim by the Islamic Shariat.
1
In the Ziyaarat, we send salutations on Imam (a.t.f.s.) when he is

engaged in namaz and when he recites the Qunoot. Indeed, there
is no way for us to determine the sincerity and intensity with
which Imam (a.t.f.s.) performs these actions as Imams (a.t.f.s.)
piety and devotion are beyond our fragile imaginations. All we
can say is that Imam (a.t.f.s.) is the son of Ameerul Momineen
(a.s.), whose worship and humility is without parallel. It follows
naturally that Imams (a.t.f.s.) worship is also with utmost
sincerity and humility and in line with divine satisfaction.
Behaarul Anwaar, vol. 98, pg. 225; Mafatihul Jinaan ,

Dua-e-Imam-e-Husain (a.s.).
On his reappearance, Mahdi shall advance towards

Hazrat Esa (a.s.) and request him to undertake the
responsibility of leading the congregational prayers.
Hazrat Esa (a.s.) will humbly reply, The
congregational prayers have been established for you
to lead.1
This verse of the Holy Quran deserves attention:

Or, Who answers the distressed one when he calls
upon Him and removes the evil2
Under the exegesis of this verse, Imam Jafar Sadeq (a.s.) relates,
This verse has been revealed in honour of the Qaim of Ale
Muhammad (a.t.f.s.). By Allah! He (a.t.f.s.) is the distressed
one in this verse. When he will recite two rakat namaz behind
Maqam-e-Ibrahim and supplicate to Allah, Allah will answer his
prayers and deliver him from the difficulties and appoint him as
the 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 in
this 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
2
3
Al Burhaan fi alamaate Mahdi Akhiriz Zaman, pg. 160.

Surah Naml (27): Verse 62.
Tafseer-e-Ali b. Ibrahim, vol. 2, pg. 129.
supplications that are associated with Imam (a.t.f.s.). Interested

readers can refer to some of these books viz. Muhajjud Daawaat
pg 67, Al-Baladul Ameen 569 and Behaarul Anwaar vol. 85,
pg. 233.
.
Salutation upon you, while you bow and prostrate
We have already explained the significance of conveying
salutations to Imam (a.t.f.s.) while he is engaged in various acts
of salaat under the verse:

Perhaps it is due to the importance of these two acts (bowing and
prostration) that they have been given a special mention. Or it
could be a pointer towards Imams (a.t.f.s.) prolonged bowing
and 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:
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 invoking
Allah in these words, he (a.s.) supplicated,
He is the Mahdi of Muhammads progeny (a.s.).

Thereafter, Imam Moosa Kazim (a.s.) elaborates further on
Imam Mahdis (a.t.f.s.) excellence:
.
.

.
I beseech You with Your Concealed and Treasured
Name, O Ever Living, O Controller (of all creation),
the Name with which when You are invoked, one is
never disappointed. Send salutations upon Muhammad
and his progeny and hasten the reappearance of the
one who will avenge Your enemies. And fulfil the
promise You have made to him, O Majestic, O AllRevering!
May my father be sacrificed on your wheat complexion

that has long since turned yellow due to incessant night
vigils. May my father be sacrificed on the starry nights,
which find you engaged constantly in bowing and
prostration (of the night-vigil prayers)!1
In the last tradition, mention has been made of Imams (a.t.f.s.)
solemn bowing and prostration in the dead of night. Only Allah
is Aware what prayers and supplications keep His best creation
engaged. Indeed, what can one say about the intense bowings
and prostrations that are offered with such sincerity to Allah, the
Almighty. One point worth highlighting over here is that the
statement
The narrator asked Imam (a.s.), Who is the beneficiary of your

supplication? Imam (a.s.) replied:
Behaarul Anwaar vol. 86, p. 81.
means that Allah, the Almighty, likes to see His servants alert
and vigilant about performing salaat and other acts of worship at
its time. It means that one should use the heavenly bounties to
dutifully observe ones religious obligations. In this regard,
Mulla Mohsin Faiz Kashani (r.a.) records a tradition from the
Holy Prophet (s.a.w.a.):
Tabatabai Burujardi (r.a.). The people explained to the revered

Ayatullah that the youth wished to embrace Islam. The
Ayatullah asked him, What did you find so appealing about
Islam? He replied, Islams truthfulness and its compatibility
with human nature. The Ayatullah commanded him to recite the
Kalemah.
The youth says, I heard the Ayatullah recite the Kalemah with
such awe and reverence that I never heard anything similar to it
ever after that. When he was reciting There is no god but
Allah, I could feel an awareness of Allahs Unity (). When
the general deputy of Imam (a.t.f.s.) ( ) has such an
awesome impact in his recitation of the kalemah, then what can
one say about the Imam (a.t.f.s.) who has been reciting these
divine glorifications since the beginning of the world, rather,
even before the initiation of the creation of the world. He is none
other than the one who has instructed the Prophet (a.s.) and the
proximate angels with these praises.1
The most beloved of Allah is the one who is always

attentive of the Sun, the Moon and the shadows for the
rememberance (and worship) of Allah.1
.
Salutation upon you, when you declare that there is
no god but Allah and when you proclaim Allah is
the Greatest.
To declare that there is no god but Allah and that Allah is the
greatest are among the greatest signs of Allahs Unity (). It
is a declaration of the truthfulness of Islam and its being in
compatibility with human nature. Once a Zoroastrian youth, who
wished to convert to Islam, was introduced to Ayatullah Husain
O Allah! Grant us the grace to listen to the divine praises of

Imam (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 Your
Boundless Mercy makes us hopeful of being granted this
priceless bounty. O Allah! Grant us the grace to recite these holy
incantations.
1
Khulaasatul Azkaar, pg. 6.
For details readers are requested to refer to Behaarul Anwaar vol.18, p.

345, Elalush Sharaae, Oyoon-o-Akhbaar al-Reza (a.s.).
In this regard Imam Muhammad Baqer (a.s.) narrates,

One who declares there is no god but Allah and
Allah is the Greatest in front of the Imam (a.t.f.s.),
Allah will write for him His great satisfaction. And for
one whom Allah writes His great satisfaction, He will
gather him along with Prophet Ibrahim (a.s.), Prophet
Muhammad (s.a.w.a.) and the Messengers (a.s.) in the
House of Majesty.1
Indeed, beholding the Proof ( )of Allah is equal to
declaring there is no god but Allah and glancing at the slave
( )of Allah is to declare that He is the Greatest. This is
because Imam (a.t.f.s.) is the manifestation of divine majesty
and splendour and is the standard-bearer of divine unity. When
will we witness that moment when we can glance at the one who
is the best in declaring the Oneness and Greatness of Allah?
Indeed, when we will see you, our hearts will swoon and we will
1
uncontrollably exclaim and . Indeed, when we

hear you recite and , we will not remain
ourselves and will recite

To conclude, we shall mention another tradition on this topic.
Fuzail relates that either Imam Baqer (a.s.) or Imam Sadeq (a.s.)
urged the people,

Recite excessively there is no god but Allah and
Allah is the Greatest. For surely there is nothing more
beloved to Allah than proclaiming there is no god but
Allah and Allah is the Greatest.1
Certainly, in todays age, Imam (a.t.f.s.) is the most beloved one
of Allah and he is engrossed in reciting that which is dearest to
Allah.
Tafseer-e-Burhaan vol. 3, p. 329 under the exegesis of the verse
Al-Kafi, vol. 2, Chapter of , and , tradition 2.
It was the Holy Prophets (s.a.w.a.) practice that

whenever he departed from an assembly, no matter how
small and insignificant, he would seek divine
forgiveness at least 25 times.1
Salutation upon you, while you praise Allah and seek

forgiveness from Him.
This salutation draws our attention to the fact that among
Imams (a.t.f.s.) regular recitations is extolling and praising
Allah, the Almighty, and his oft turning to Him in seeking
forgiveness and clemency. Praising Allah and seeking His
Pardon is directly proportionate to ones level of recognition. As
the latter increases, the former is augmented. Hence, Imam
Sadeq (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 his
body, in this manner:

All praise is for Allah, the Lord of the Worlds, as much
as possible, in every condition.1
Likewise, Imam Sadeq (a.s.) narrates with regards to seeking
forgiveness,
The Holy Prophet (s.a.w.a.) himself declared,

I seek forgiveness from Allah seventy times.2
Indeed seeking forgiveness becomes even more admirable
considering that these personalities (a.s.) were infallible and
sinless. Perhaps, the unaware and vulnerable are actually
deceived by seeking forgiveness of this kind. While seeking
forgiveness is the subject of a detailed discussion, we shall try to
address it briefly so as to alleviate doubts from the minds of the
skeptics.
Seeking forgiveness has several rationales:
1.
Seeking forgiveness and clemency is one of the greatest

and most laudable acts of worship.
2.
The Islamic nation has been bestowed with knowledge due
Al-Kafi, vol. 2, Book of Supplication, Chapter of Praise, tradition 3.
Al-Kafi, vol. 2, Book of Supplication, Chapter of Seeking Forgiveness,

tradition 2.
Majmaul Bahrain vol. 3, p. 427.
to this exalted worship.

3.
4.
5.
This act of worship is one of the best forms of expressing

humility and remorse in front of Allah, the Almighty.
Every moment, the infallibles (a.s.) are elevated by Allah
in degrees. When they look back at their (lower) position,
they express contrition and penitence by turning to Allah in
forgiveness.
The virtuous actions of the

righteous are like sins for the proximate servants of Allah.
Let us see how we can understand this better with the help
of an example. There is a child who prays salaat and feels
that with this he has worshipped Allah in a befitting
manner even while his salaat may not be fundamentally
correct. As opposed to this, a religious scholar, whose faith
is elevated by degrees, prays salaat with total concentration
and tranquillity and with a feeling of abject humility and
degradation. After completing salaat in this manner, he
collapses in prostration and weeps uncontrollably and
exclaims in anguish, O Allah! Indeed I have failed
miserably 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 beseeching
of the infallible Imam (a.t.f.s.)? These immaculate souls were
stationed at such high degrees of divine recognition that it is

nigh impossible for our imperfect intellects to fathom them.
.

Salutation upon you in the morning and in the
evening. Salutation upon you in the night when it
darkens and in the day when it brightens up.
In this Ziyarat, we have mentioned the times of day in three
places. The first time was when we recited

The second and third times are underlined in the above two
sentences. What is the reason behind such time-related
salutations? This poser is best answered by the personality
addressed in this Ziyaarat. We beseech Allah to hasten the
reappearance of Imam (a.t.f.s.) and to give us the grace to hear
directly from him the various aspects of this and other Ziyaraat
and supplications. At this stage all we can say is that:
Our phrases are many while your splendour is one

And all of these indicate towards your beauty
.
Salutation upon you O Protected Imam!
According to Arabic Grammar, the word is the Nominal
Object of . Its meaning can have various connotations
protected, contented, reliable and trustworthy. It means that
Imam (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-eZamana (a.t.f.s.) is so trustworthy that the archangel Jibraeel
(a.s.), the Trustworthy prides over him (a.t.f.s.).
.
Salutation upon you O the Foremost, the Hope of
Creation!
This statement can be translated in two ways. One is by making
as the attribute ( )and as the attributed one
( )i.e. O Foremost One, who is the hope of creation. The
second way to translate the statement is by reversing the roles of
these two words and making as the attribute ( )and
as the attributed one (), i.e. O the One who is

Foremost in being sought with hope and expectation (by the
creatures).
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 Fatema
Zahra (s.a.). Every true and righteous Muslim awaits the
reappearance of the Mahdi (a.t.f.s.) who is expected to revive the
Holy Quran and its edicts:

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 eagerly
anticipated by all righteous servants. Imams (a.t.f.s.) illustrious
ancestor, Ameerul Momineen Ali b. Abi Talib (a.s.) has also
referred to Imam (a.t.f.s.) in this manner:
... ...
then the Qaim (a.t.f.s.), the Expected One, shall
Dua-e-Nudbah.
reappear1
Likewise Imam Jafar Sadeq (a.s.) has also reminisced over
Imam Mahdi (a.t.f.s.) with this title.2
.
Salutation upon you with a comprehensive salutation.
This is the last statement of Ziyarate Ale Yasin. The reciter of
this Ziyaarat has now reached a stage where he has completed
reciting the Ziyaarat and describing Imam (a.t.f.s.) with the most
perfect and choicest of attributes. Instead of endlessly reciting
Salutation upon you it makes sense to recite a single
salutation that can convey a sense of completeness and totality.
That is why he recites, Salutation upon you with a
comprehensive salutation.
The word is the plural of . Gramatically, is the
Nominal Subject and means to collect the scattered ones. A
word that, albeit small in appearance, unravels profound
concepts, is referred to as . In the context of the Ziyaarat it
means Whenever a salutation is recited and whatever be its
kind, may it all be addressed to you O Imam (a.t.f.s.)!
1
Al-Ghaibah of Nomaani p. 275, Chapter 14, tradition 55; Behaarul

Anwaar vol. 52, p. 236.
Kamaluddin p. 334, Chapter 33, tradition 4; Behaarul Anwaar vol. 48, p.
15.
After this we call upon Imam (a.t.f.s.) as a witness and

testify that there is no God save Allah and
Muhammad (s.a.w.a.) is His Messenger and His
worshipper. Then we testify to the Imamat of each and
every Imam by name and proclaim the certainty of
each and every stage of Resurrection right from death
to Heaven and Hell.
O my Master, wretched is the one who has opposed

you. Fortunate is the one who has obeyed you. You be
a witness to all that I have testified by making you a
witness. I come to you in friendship expressing disgust
against your enemy.
The above statement enlightens the reader with some critical
concepts related to Islamic belief. The reasons for being among
the wretched ( )and fortunate ( )i.e. among the
inhabitants of heaven and hell, are highlighted. In this Ziyarat
we proclaim O Master, indeed all those who have disobeyed
you have earned the right to enter the Fire of Hell. They are
wretched and despicable and their hearts are devoid of the light
of guidance. On the other hand, all those who have obeyed your
diktats, complied with your instructions and conformed to your

standards are among the inhabitants of Paradise. In other words,
being wretched and fortunate dictates who will enter Paradise
and who will be relegated to Hell.
displeases you. Your command constitutes goodness

and your prohibition signifies evil.
Another important point that comes out strongly from this is that
man is wretched and fortunate based on his own actions. There
is no scope for anyone to claim (on the Day of Resurrection) that
he was made to enter Hell as he was (inherently) wretched. None
can take recourse to the excuse of compulsion and hold his preordained destiny responsible for his evil and corrupt actions. If
one is wretched, he is so as a direct consequence of his immoral
actions and if he is fortunate, then it is the outcome of his
virtuous actions and of course, divine help and grace. After this
we declare our friendship and love for the Imams as their Shias
and in the same breath we distance ourselves from their enemies.
It will not be out of context to mention over here the equal
significance that Islam attaches to loving the Ahle Bait (a.s.) and
detesting their enemies. No Shia worth his salt can ever be
attached to the enemies of Ahle Bait (a.s.) and can never harbour
any love and inclination towards them. (In this regard please
refer to Surah Ahzab (33): Verse 3 and its exegesis)
.

Then truth is what pleases you and falsehood is what
This statement highlights that the only criterion for determining

truth, falsehood, good and evil is the Ahle Bait (a.s.). All that
satisfies the Ahle Bait (a.s.) is good even if it appears repulsive
to us or even if our defective intellects fall short of grasping the
rationale behind it. All that displeases the Ahle Bait (a.s.) is evil
even if it appeals to us.
The Holy Quran declares,

Perhaps you may dislike a thing while it is good
for you, and perhaps, you may love a thing while it
is evil for you1
The 19th verse of Surah Nisaa reiterates this concept.
The verse of Surah Baqarah underlines the helplessness and
vulnerability of our intellects in determining on the one hand,
everything that is good and beneficial for us and on the other, all
that is evil and harmful for us. Our intellects at best can only
inform us about the truth and falsehood of the general (like
1
Surah Baqarah (2): Verse 216.
honesty, virtue, lies, deceit, etc), and cannot enlighten us about

the reason and purpose behind all actions, many of which may
apparently even go against the apparent intellect, like struggling
in the way of Allah.
This point is well-highlighted in the incident involving Imam
Jafar 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 odds
with mans inherent nature of self-preservation, but does not find
any favour with the intellect either. What the intellect cannot
fathom is Imams (a.s.) implicit objective of revealing the reality
of the situation to the Khorasani. Obviously the Khorasani
refused to oblige. When the same command was made to
Haroon-e-Makki, a close companion of Imam (a.s.), he instantly
leaped into the blazing fire-pit without any fuss. When Imam
(a.s.) lifted the cover of the fire-pit, the man from Khorasan saw
Haroon-e-Makki sitting comfortably, a scene that shocked him
no 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 are
duty-bound to give due attention to all our actions and thoughts
and must gauge the truthfulness and falsehood of the same in
light of Imams (a.s.) commands and prohibitions.
.

I have believed in Allah, the One there is no
associate for Him. And I have believed in His
Messenger (s.a.w.a.) and in Ameerul Momineen (a.s.)
and in the foremost from amongst you as well as those
who succeeded them. My help for you is ready at all
times and my love for you is sincere. O Allah! Accept
our supplication! Accept our supplication!
A point worth appreciating is that the Ziyarat employs the
second person plural in the finishing line as opposed to the
second person singular in earlier sentences. This is because at
the end we are addressing all the Imams (a.s.) and our
expression of sincere love and help extends to all the Imams
(a.s.). It is possible that this verse is referring to the Rajah,
when all the Imams (a.s.) shall return and avenge the Pharoahs
of their times for the oppression and affliction that was heaped
upon them.
O Allah! We implore You to grant us the grace to be worthy of
being alongside the Imams (a.s.) when they return so that we can
also contribute in relegating their enemies to the blazing fire of
Hell.
O Allah! Hasten the reappearance of our Master, Hazrat

Baqiyatullah (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.
Ziyaarat-e-Aal-e-Yaasin
A Brief Commentary

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What are the beliefs of Shias regarding life after death according to the passage?

What are the beliefs of Shias regarding life after death according to the passage?

What is the purpose of recognizing the holy Imams according to the passage?

What is the purpose of recognizing the holy Imams according to the passage?

2.........................................................

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

attribute divinity to Ameerul Momineen (a.s.)! Allah is Higher

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

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

neither become like the Wahhabis nor become like the

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

We also believe that,

Therefore, we decided to publish the entire explanation in a

by his (a.t.f.s.) blessing are the creatures sustained and

We request our respected readers to provide us with their

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

Ziyaarat-e-Aal-e-Yaasin - A Brief Commentary......................................................... 5

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

)Association of Imam Mahdi (a.s.

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

Ziyaarat-e-Aal-e-Yaasin - A Brief Commentary......................................................... 7

Ziyaarat-e-Aal-e-Yaasin - A Brief Commentary......................................................... 9

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

traditionalists- Allamah Shaikh Muhammad Baqer Majlisi (r.a.)

The Chain of Narrators

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

vol. 94, p. 5-6 under the Chapter of Allahs remembrance

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

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

(2) Behaarul Anwaar:

(5) Mafaatihul Jinaan (Urdu translation Allamah Zeeshan

The compiler of this Shiite Encyclopaedia needs no introduction.

The compiler of this momentous work is Shaikh Abbas alQummi (r.a.).

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

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

The main narrator of this Ziyaarat is Abdullah b. Jafar (r.a.) [240

You (people) neither understand Allahs affair ()

A Peculiar Feature of the Ziyaarat

Qurbul Asnad, p.2-3.

Ziyaarat-e-Aal-e-Yaasin - A Brief Commentary....................................................... 13

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

(a.s.) regarding the Quranic verse

The second verse is derived from Surah Saaffaat, verse 130

Muhammad (s.a.w.a.) is Yasin and we (Ahle Bait

Inform me about the saying of Allah, Mighty and

It is a name from the Prophets (s.a.w.a.) names and

Yaasin By the Noble Quran Surely, You (O

As far as verse 130 of Surah Saaffaat is concerned, several

Maanil Akhbaar by Shaikh Saduq (a.r.), p. 22; Tafseer-e-Burhaan by

Who is Yaasin in this verse?

Tafseere Burhan, vol. 2, p.33.

Ziyaarat-e-Aal-e-Yaasin - A Brief Commentary....................................................... 15

Surely Allah Mighty and Glorified Be He has

Surah Saaffaat (37): Verse 79.

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

nourisher of His Creation

( Nourisher of His Sign)

The first attribute is a Subject (( )according to Arabic

The Significant Position of Inviting towards Allah