Imam Musa bin Ja'far al-Kazim (A.S.) In Baghdad

[صدى المهدي]

The Ninth Infallible, Hadhrat Imam Musa b. Ja‘far, The Seventh Imam

The name of our seventh Imam is Musa and his nickname is Kazim; Abu al-Hasan and Abu Ibrahim are his patronymics. The Shi‘as and advocates have named him Bab al-Ha’ij (the gate to the fulfillment of needs). Imam Musa al-Kazim (as) s born on Sunday, Safar 7, 128/November 8, 745 in Ab’. His period of Imamate s simultaneous with the later part of the caliphate of the Abbasid Mansur and in the period of Hadi's caliphate and thirteen years of Han's caliphate, which s the most adverse time of his life.
At the age of around 21, Imam Musa al-Kazim (as) undertook the exalted position of Imamate by the will of his father and the command of the Almighty Allah. His Imamate lasted a short while more than thirty five years, which s longer than other Imams except for the twelfth Imam, the Lord of the Time (as).
The Appearance, Traits, and Morals of Imam Musa al-Kazim (as)

Imam al-Kazim (as) s of a medium stature. His countenance s radiant and his hair black and thick.
His noble body had become emaciated due to copious worship. However, he still enjoyed a powerful spirit and a resplendent heart. According to most of the historians Imam al-Kazim (as) s well-known for his asceticism and devotion. In worship and assiduity, he s known as ‘Abd al-Salih (pious servant); in generosity and munificence, he s like his honorable ancestors. He would bring along bags of 300, 400, and 2000 dinars to give out to the needy and the disabled. Imam Musa b. Ja‘far (as) is quoted as saying: “My father (Imam al-Sadiq – A.S.) would constantly enjoin me to be generous and gracious.”
Despite his graciousness and generosity to others, he would alys wear coarse clothes, being described as “coarse-clothed and simple-dressed”, which is another indication of his lofty soul, purity of the heart, and detachment from the deceitful gaudiness of the world.
Imam Musa al-Kazim (as) s very affectionate and kind tord his wife and children and the inferior. He s alys concerned with the poor and the desperate, helping them secretly or openly. Some of the poor people in Medina had recognized him, but others found out about his generosity and grandeur and realized who he s only after he s exiled to Baghdad.
Imam al-Kazim (as) s very fond of reciting the Holy Qur’an. He would recite it with such a doleful and fine voice that people would gather around his residence to listen to his recitation tearfully and earnestly. There were some malevolent people who would curse him and his noble ancestors and say de words to him. Encountering them with patience and tolerance, however, he would guide them and draw their attention to the moral rectitude and virtue.
Some anecdotes in this respect have been historically recorded. The nickname Kazim, meaning the one who restrains [and suppresses] his anger, is rooted in these events. That s his treatment of those who, out of ignorance or being instigated by the enemies, committed indecent and vile actions tord him. His wise and tolerant behavior gradually made the rightfulness of the Infallible Ahl al-Bayt (as) clear and evident to them.
However, whenever it so happened that the word of Tth s to be expressed against a tyrant caliph or sultan, Imam Musa al-Kazim (as) would say: “Speak out the Tth even if it leads to your perishing.” Tth is so highly valued that people could be sacrificed to preserve it. He s a paradigm of humbleness, as he s in his other competent traits. He would associate with poor, soothe and comfort the helpless, consider the slave and the free as equal, and would say: “We are children of Adam and created by the One God.”
Abu Hanifa is quoted as saying: “I saw him in his childhood and asked him some questions to which he gave such answers as if he had been nurtured from the fountainhead of Wilayat. Imam Musa b. Ja‘far (as) s indeed a learned and competent jurist and a skilful and authoritative orator.” Similarly Muhammad b. Nu‘man said: “I viewed Musa b. Ja‘far as a vast and fathomless ocean that s effervescing and dispersing seeds of knowledge around.”
Imam al-Kazim (as) in the Bastion of Teaching Tths and Stggle

The promulgation of the Ja‘fari jurispdence and ethics as well as exegesis and theology which had commenced since the time of Imam al-Sadiq (as) and throughout the era of Imam Muhammad al-Baqir (as), s carried on in the time of Imam Musa al-Kazim (as), who followed the footsteps of his noble ancestors to make people more and more familiar with the straight line of Imamate and the tth of Ja‘fari school of thought; and to hand over this glowing torch through ages to the coming generations.
The Abbasid caliphs were alys, by y of oppression and over-indulgence in pleasure seeking, intending to wipe out the Hashemites so that they would put the progeny of ‘Ali (as), ay from the political arena, and curtail their power over the Islamic states. To achieve this malicious purpose, they encouraged and sponsored some of the Ja‘fari school disciples to establish another school against the Ja‘fari School. In this y, different schools of Hanafites, Hanbalites, Shafi‘ites, and Malikites were founded, each with its own juristic method. The governments of the time and the ones that followed them supported these schools in order to achieve power and considered their discrepancies to the benefits of their own ends.
Tord the end of Mansur Daniqi's caliphate, coinciding with the early years of the Imamate of Imam Musa al-Kazim (as), “many of the rebellious Sayyids who were typically from among the scholars and the brave and pious followers of the Holy Prophet (S)'s household and were closely related with the Imams (as), were killed as martyrs.
These noble figures would rise up to fend off oppression and to disseminate the charter of justice and to enjoin right and forbid wrong, and would finally give their lives for the essentials of the Islamic teachings; thus akening the sleeping souls. They would sacrifice their own souls and let their own bloodshed in the Islamic cities and towns to keep the call to prayer (adhan) reverberating from the minarets of the mosques.”1
In Medina, the functionaries of Mahdi ‘Abbasi, the son of Mansur Daniqi took up the same vile behavior as that of the evil dynasty of the Umayyad, and mistreated the progeny of Imam ‘Ali (as) as harshly as they could. The tragic event of Fakh (a place about 7 kms from Mecca on the y to Medina) took place in the era of Hadi ‘Abbasi.
The event started when Husayn b. ‘Ali b. ‘Abid, who s an honorable descendant of Imam al-Hasan (as) and a noble scholarly chief of a clan in Medina, revolted with the help of a number of the Sayyids and Shi‘as against the celties of ‘Abd al-‘Aziz ‘Umari, who s dominating Medina, and with utmost bravery killed many of the opponents in the land of Fakh. Eventually, the btal enemies besieged this brave Sayyid and murdered him and a number of his companions and captured some others. Mas‘udi wrote: “The bodies remained in the desert were eaten up by beasts of prey.”
The wickedness of the Abbasid s not restricted to this event. These cel caliphs literally plastered hundreds of Sayyids under the lls or inside the pillars, and incarcerated hundreds of others in the dark of the dungeons or murdered them. Surprisingly enough, all these crimes and murders were perpetrated under the guise of Islam, in order to quell the riots.
Imam Musa b. Ja‘far (as) s never at peace and quiet in such critical situations, witnessing and hearing all those painful scenes and widespread outrages. The holy Imam (as) evidently witnessed that the tyrannical caliphs intended to in and wipe out the human and Islamic principles. For years he s chased and persecuted and spent, reportedly, between four to fourteen years of his life under arrest, in exile, in prison, or in solitary confinements in Baghdad dungeons in shackles.
Without being by any means apprehensive of the despotic ling system of Han, Imam Musa b. Ja‘far (as) would attend to the affairs of his household and those of the Sayyids who survived the genocide; and spared no time in gathering, protecting, and organizing their survivors.
When the Imam (as) s in Medina, Han had assigned someone to spy on the movements in and out of Imam (as)'s house and to keep him posted on whatever happened there. Han s extremely afraid of the Imam (as)'s popularity and spiritual influence. He is reported as saying about Imam Musa b. Ja‘far (as): “I fear that he will set up a revolt and cause bloodshed.”2
It s quite evident that even these “holy uprisings” led by the ‘Alawi Sayyids and devoted Shi‘ites, and sometimes attended directly themselves on the front line of the uprising and gallant ventures, were called fitna (sedition) by the lers who were plunged in worldly pleasures and self-indulgence.
The above statement by Han, on the other hand, shows that the Imam (as) had never been a single moment negligent of abolishing tyranny and pulling down the despotic regime. When Mahdi ‘Abbasi asks the Imam (as): “Would you grant me security from your rebellion?”3, it proves the fear that the tyrannical Abbasid regime had of the Imam (as) and his companions and Shi‘ites.
Actually, Imam Musa al-Kazim (as)'s spiritual influence on the ling system s to such an extent that people like ‘Ali b. Yaqtin, the chief minister of the Abbasid government, were among the advocates of Imam Musa b. Ja‘far (as) and would follow his order.
The informers of the government took words to Han about ‘Ali b. Yaqtin and spoke ill behind him. The Imam (as), however, enjoined him to stay on in the Han ling system by y of skillful tactics and misleading strategies such as taqiyya (precautionary dissimulation) which, in some case, is necessary to fend off the enemies' treachery and is a kind of secret combat, and to persevere in propagating the Faith and improving the spiritual endeavors of tth-seekers with the help of the Shi‘ites and the advocates of Imam ‘Ali’s progeny without letting the blood-thirsty enemy know about it.
Eventually, however, evil-speaking by Han's courtiers about Imam al-Kazim (as) worked and in a Hajj pilgrimage in 179/795, Han learned more and more about Imam (as)'s great spirituality and the respect the people showed for him. Thus, Han s very perplexed in this respect. As he arrived in Medina, having visited and making a ziyara of the Holy Shrine of the Prophet (S), he made his decision to arrest the Imam (as), namely the grandson of the Prophet (S).
As the owner of fabulous palaces on the banks of the Dijla and the ler of the empire of the Islamic lands, Han s so afraid of the Imam (as) that when the Imam (as) s supposed to be taken from Medina to Basra, he ordered several other camel-litters be sent along with the Imam's litter and on the y several of them be diverted and sent other ys so that people would get confused about the real destination and exile place of the Holy Imam (as), be disappointed with him, gradually get accustomed to the absence of their te leader, and be prevented from revolting and rebellion.
All this indicates the regime's apprehension of the Imam (as) and his faithful companions who were alys under alert and ready to unsheathe their swords to help their Imam (as) return to Medina. That s why the companions of his Holiness were deprived of this opportunity due to the fraudulent dispatching of camel-litters to different directions by Han's men who thereby carried out his exile very cautiously and cunningly.
That s, indeed, the y Han exiled the seventh Imam (as) with such deceitful and ry plots.
Han first had Imam Musa al-Kazim (as) shackled and taken to Basra and wrote to ‘Isa b. Ja‘far b. Mansur, governor of Basra, to incarcerate the Imam (as) for one year and then at the end of this period kill him. ‘Isa refused to do so. Han transferred the Holy Imam (as) to Baghdad surrendered him to Fadhl b. Rabi‘. For a while, Imam Musa al-Kazim (as) s in Fadhl's prison, where he spent his time worshipping and praying to Allah Almighty. Han also ordered Fadhl to murder the Imam (as), but he too declined.
Anyhow, the Imam (as) s for years transferred from one prison to another. In dark prisons and dreadful dungeons, the honorable Imam (as) would be engaged in supplication and pray to his real Beloved (Allah) and s thankful to Allah Almighty for having granted him this chance of Divine worship in solitary.
Finally, the honorable Imam (as) s poisoned to death by a tyrant called Sindi b. Shahak by the order of Han at the age of 55 in 183/799. Surprisingly, being well are of the high personality of Imam Musa b. Ja‘far (as) and his popularity among people, Han tried after Imam (as)'s martyrdom to convince people that he had died a natural death and not poisoned; however, the tth never remained veiled.
His sacred body s laid to rest in the Quraysh cemetery near Baghdad. Since that time, his resting place gained grandeur and magnificence and appealed to people of all classes; the city of Kazimayn s built up there and began to develop and flourish afterrds.4
Wives and Children of Imam Musa b. Ja‘far (as):
The number of Imam Musa b. Ja‘far (as)'s wives is not clear. Most of them were from among the captive retainers who were bought by the Imam (as) and either freed or married to him. His first wife s Tuktam, also known as Hamida and Najma, who s a pious, God-fearing, chaste, and honorable woman and s the mother of the eighth Imam, ‘Ali b. Musa al-Ridha (as).
The children of Imam Musa b. Ja‘far (as) are reported to have been 37, including 19 sons and 18 daughters, the eldest of whom s Imam ‘Ali b. Musa al-Ridha (as), the spiritual heir and successor to his honorable father.
Among his other sons are:
Ahmad b. Musa (Shah Chiragh) who is buried in Shiraz;
Muhammad b. Musa who is also buried in Shiraz;
Hamzat b. Musa whose mausoleum is in Rey, near Tehran.
Among his daughters is Hadhrat Fatimah Ma‘suma, who is buried in Qum where her magnificent mausoleum is a cynosure to the devotees of Wilayat. The Imam (as)’s other children (who are known as Sadat-i Musawi) were all the torch-bearers of knowledge and piety of their time, whose resting places have been dispersed all over Iran and other Islamic lands. May their pure souls rest in peace!
Traits and Dispositions of Imam Musa b. Ja‘far (as):
Imam Musa b. Ja‘far (as) s incarcerated for speaking the tth and because of his piety and people's love for him. He s imprisoned for his virtuousness and his superiority over Han al-Rashid in all traits and dispositions and spiritual virtues. Shaykh al-Mufid has said about him: “He s the most devoted, knowledgeable, generous, and honorable man of his time and would make earnest supplications and submissive prayers to the Exalted Allah.”
He used to repeat the following very much: “O Allah! Grant me comfort when death comes to me and bestow forgiveness on me when You summon me on the judgment Day.” Imam Musa b. Ja‘far (as) would most often attend to the poor people's problems. At night, he would put money and some dates and flour in a container and deliver it to the poor without being known by them.
He s the best qualified memorizer of the Qur’an and its most melodious reciter; when he recited the Qur’an, his voice would stir a pleasant melancholy in the hearts, and cause the listeners to weep. He s named Zayn al-Mujtahidin (the ornament of the legal experts) by the Medinans. The day they were informed of their Imam's exile to Iraq, they broke into tears and iling. It s just then that the poor and needy of Medina found out who had been calling on their houses to offer them comfort and relief day and night.
Some Sayings of Imam Musa b. Ja‘far (as):
1. Try to divide your day and night into four parts: one part for worship to Allah, another for earning a living, the third part for associating with brothers in faith, whom you tst and those who can remind you of your slips and are benevolent to you, and the last part for engaging in harmless entertainment and legitimate pleasures, in light of which you can carry out your duties in the other three parts quite efficiently.
2. Never be apprehensive of your poverty, and never think of a long life, for anyone who deems himself poor or concerns himself with poverty in future is in fact exercising parsimony, and whoever thinks of a long life, he will become covetous. Enjoy lawful pleasures and whatever that will not disgrace you and is not considered extravagance, and take advantage of all this in performing your religious duties, for, whoever gives up his world for his faith or leaves his faith in favor of his world is not a te follower of ours.
3. Bere of Allah's wrath and speak the tth intrepidly, even if it leads to your destction. However, you should know that the tth is not destctive, rather, it is liberating. Alys bere of falsehood even if your liberation is in it; though there is never any salvation in falsehood, it will eventually be destctive.
4. Honor a scholar for his knowledge and avoid debating with him, and look down on an ignorant for his ignorance; however do not reject him, instead, draw him near and teach him knowledge.

• 1. Imam dar ‘Ayniyat-i Jami‘a, p. 57.
• 2. Imam dar ‘Ayniyat-i Jami‘a, p. 59, (quoted from Shaykh ‘Abbas Qumi’s Muntahi al-Amal.)
• 3. Wafiyat al-A‘yan Inba’ Abna’ al-Zaman, vol.2, p.256.
• 4. Majmu‘a-yi Zindigi-yi Chahardah Ma‘sum ‘Alayhim al-Salam, p. 145.

[صدى المهدي]

اَلسَّلاَمُ عَلَيْكَ يَا ولِيَّ ظ±للَّهِ وَظ±بْنَ وَلِيِّهِ
alssalamu `alayka ya liyya allahi bna liyyihi
Peace be upon you, O Allah’s intimate servant and son of His intimate servant.


اَلسَّلاَمُ عَلَيْكَ يَا حُجَّةَ ظ±للَّهِ وَظ±بْنَ حُجَّتِهِ
alssalamu `alayka ya hujjata allahi bna hujjatihi
Peace be upon you, O Allah’s argument and son of His argument.


اَلسَّلاَمُ عَلَيْكَ يَا صَفِيَّ ظ±للَّهِ وَظ±بْنَ صَفِيِّهِ
alssalamu `alayka ya safiyya allahi bna safiyyihi
Peace be upon you, O Allah’s choice and son of His choice.


اَلسَّلاَمُ عَلَيْكَ يَا امِينَ ظ±للَّهِ وَظ±بْنَ امينِهِ
alssalamu `alayka ya amina allahi bna aminihi
Peace be upon you, O Allah’s tstee and son of His tstee.


اَلسَّلاَمُ عَلَيْكَ يَا نُورَ ظ±للَّهِ فِي ظُلُمَاتِ ظ±لارْضِ
alssalamu `alayka ya nura allahi fi zulumati al-ardi
Peace be upon you, O Allah’s light in the darkness of the earth.


اَلسَّلاَمُ عَلَيْكَ يَا إِِمَامَ ظ±لْهُدَىظ°
alssalamu `alayka ya imama alhuda
Peace be upon you, O leader to the te guidance.


اَلسَّلاَمُ عَلَيْكَ يَا عَلَمَ ظ±لدِّينِ وَظ±لتُّقَىظ°
alssalamu `alayka ya `alama alddini lttuqa
Peace be upon you, O signpost of religiousness and piety.


اَلسَّلاَمُ عَلَيْكَ يَا خَازِنَ عِلْمِ ظ±لنَّبِيِّينَ
alssalamu `alayka ya khazina `ilmi alnnabiyyina
Peace be upon you, O hoarder of the knowledge of the Prophets.


اَلسَّلاَمُ عَلَيْكَ يَا خَازِنَ عِلْمِ ظ±لْمُرْسَلِينَ
alssalamu `alayka ya khazina `ilmi almursalina
Peace be upon you, O hoarder of the knowledge of the Messengers.


اَلسَّلاَمُ عَلَيْكَ يَا نَائِبَ ظ±لاوْصِيَاءِ ظ±لسَّابِقِينَ
alssalamu `alayka ya na'iba al-awsiya'i alssabiqina
Peace be upon you, O deputy of the preceding Successors (of the Prophets).


اَلسَّلاَمُ عَلَيْكَ يَا مَعْدِنَ ظ±لْوَحْي ِظ±لْمُبِينِ
alssalamu `alayka ya ma`dina alhyi almubini
Peace be upon you, O essence of the manifest Revelation.


اَلسَّلاَمُ عَلَيْكَ يَا صَاحِبَ ظ±لْعِلْمِ ظ±لْيَقِينِ
alssalamu `alayka ya sahiba al`ilmi alyaqini
Peace be upon you, O holder of the certain knowledge.


اَلسَّلاَمُ عَلَيْكَ يَا عَيْبَةَ عِلْمِ ظ±لْمُرْسَلِينَ
alssalamu `alayka ya `aybata `ilmi almursalina
Peace be upon you, O case of the knowledge of the Messengers.


اَلسَّلاَمُ عَلَيْكَ ايُّهَا ظ±لإِمَامُ ظ±لصَّالِحُ
alssalamu `alayka ayyuha al-imamu alssalihu
Peace be upon you, O righteous leader.


اَلسَّلاَمُ عَلَيْكَ ايُّهَا ظ±لإِمَامُ ظ±لزَّاهِدُ
alssalamu `alayka ayyuha al-imamu alzzahidu
Peace be upon you, O ascetic leader.


اَلسَّلاَمُ عَلَيْكَ ايُّهَا ظ±لإِمَامُ ظ±لْعَابِدُ
alssalamu `alayka ayyuha al-imamu al`abidu
Peace be upon you, O oft-worshipping leader.


اَلسَّلاَمُ عَلَيْكَ ايُّهَا ظ±لإِمَامُ ظ±لسَّيِّدُ ظ±لرَّشِيدُ
alssalamu `alayka ayyuha al-imamu alssayyidu alrrashidu
Peace be upon you, O pdent leader and chief.


اَلسَّلاَمُ عَلَيْكَ ايُّهَا ظ±لْمَقْتُولُ ظ±لشَّهِيدُ
alssalamu `alayka ayyuha almaqtulu alshshahidu
Peace be upon you, O slain and martyred.


اَلسَّلاَمُ عَلَيْكَ يَا بْنَ رَسُولِ ظ±للَّهِ وَظ±بْنَ وَصِيِّهِ
alssalamu `alayka yabna rasuli allahi bna siyyihi
Peace be upon you, O son of Allah’s Messenger and son of his successor.


اَلسَّلاَمُ عَلَيْكَ يَا مَوْلاَيَ مُوسَىظ° بْنَ جَعْفَرٍ
alssalamu `alayka ya mawlaya musa bna ja`farin
Peace be upon you, O my master Musa son of Ja`far.


وَرَحْمَةُ ظ±للَّهِ وَبَرَكَاتُهُ
rahmatu allahi barakatuhu
Allah’s mercy and blessings be upon you.


اشْهَدُ انَّكَ قَدْ بَلَّغْتَ عَنِ ظ±للَّهِ مَا حَمَّلَكَ
ashhadu annaka qad ballaghta `an allahi ma hammalaka
I bear witness that you conveyed faithfully that which Allah ordered You to convey,


وَحَفِظْتَ مَا ظ±سْتَوْدَعَكَ
hafizta ma istawda`aka
safeguarded that which He entsted with you,


وَحَلَّلْتَ حَلاَلَ ظ±للَّهِ
hallalta halala allahi
decided as lawful all that which Allah has deemed lawful,


وَحَرَّمْتَ حَرَامَ ظ±للَّهِ
harramta harama allahi
decided as unlawful all that which Allah has deemed unlawful,


وَاقَمْتَ احْكَامَ ظ±للَّهِ
aqamta ahkama allahi
carried out the decrees of Allah,


وَتَلَوْتَ كِتَابَ ظ±للَّهِ
talawta kitaba allahi
recited the Book of Allah,


وَصَبَرْتَ عَلَىظ° ظ±لاذَىظ° فِي جَنْبِ ظ±للَّهِ
sabarta `ala al-adha fi janbi allahi
endured harm for the sake of Allah,


وَجَاهَدْتَ فِي ظ±للَّهِ حَقَّ جِهَادِهِ
jahadta fi allahi haqqa jihadihi
and strove in the y of Allah as it ought to be striven


حَتَّىظ° اتَاكَ ظ±لْيَقِينُ
hatta ataka alyaqinu
until death came upon you.


وَاشْهَدُ انَّكَ مَضَيْتَ
ashhadu annaka madayta
I also bear witness that you passed ay


عَلَىظ° مَا مَضَىظ° عَلَيْهِ آبَاؤُكَ ظ±لطَّاهِرُونَ
`ala ma mada `alayhi aba'uka alttahina
carrying the same principles on which your immaculate fathers


وَاجْدَادُكَ ظ±لطَّيِّبُونَ
ajdaduka alttayyibuna
and pure forefathers


ظ±لاوْصِيَاءُ ظ±لْهَادُونَ
al-awsiya'u alhaduna
the successors, guides,


ظ±لائِمَّةُ ظ±لْمَهْدِيُّونَ
al-a'immatu almahdiyyuna
leaders, and rightly guided ones passed ay.


لَمْ تُؤْثِرْ عَمىظ°ً عَلَىظ° هُدىظ°ً
lam tu'thir `aman `ala hudan
You never preferred blindness to te guidance


وَلَمْ تَمِلْ مِنْ حَقٍّ إِلَىظ° بَاطِلٍ
lam tamil min haqqin ila batilin
and never slanted from right to wrong.


وَاشْهَدُ انَّكَ نَصَحْتَ لِلَّهِ
ashhadu annaka nasahta lillahi
I also bear witness that you acted sincerely to Allah,


وَلِرَسُولِهِ وَلاِمِيـرِ ظ±لْمُؤمِنِينَ
lirasulihi li'amiri almu'minina
to His Messenger, and to the Commander of the Faithful,


وَانَّكَ ادَّيْتَ ظ±لامَانَةَ
annaka addayta al-amanata
fulfilled the tst,


وَظ±جْتَنَبْتَ ظ±لْخِيَانَةَ
jtanabta alkhiyanata
avoided betrayal,


وَاقَمْتَ ظ±لصَّلاَةَ
aqamta alssalata
performed the prayers,


وَآتَيْتَ ظ±لزَّكَاةَ
atayta alzzakata
defrayed the poor-rate,


وَامَرْتَ بِظ±لْمَعْرُوفِ
amarta bilma`fi
enjoined the right,


وَنَهَيْتَ عَنِ ظ±لْمُنْكَرِ
nahayta `an almunkari
forbade the evil,


وَعَبَدْتَ ظ±للَّهَ مُخْلِصاً
`abadta allaha mukhlisan
and served Allah earnestly


مُجْتَهِداً مُحْتَسِباً
mujtahidan muhtasiban
and painstakingly, expecting His ard,


حَتَّىظ° اتَاكَ ظ±لْيَقِيـنُ
hatta ataka alyaqinu
until death came upon you.


فَجَزَاكَ ظ±للَّهُ عَنِ ظ±لإِسْلاَمِ وَاهْلِهِ
fajazaka allahu `an al-islami ahlihi
So, may Allah ard you on behalf of Islam and its people


افْضَلَ ظ±لْجَزَاءِ وَاشْرَفَ ظ±لْجَزَاءِ
afdala aljaza'i ashrafa aljaza'i
with the best ard and the most honoring ard.


اتَيْتُكَ يَا بْنَ رَسُولِ ظ±للَّهِ زَائِراً
ataytuka yabna rasuli allahi za'iran
I have come to you, O son of Allah’s Messenger, visiting you,


عَارِفاً بِحَقِّكَ
`arifan bihaqqika
recognizing your right,


مُقِرّاً بِفَضْلِكَ
muqirran bifadlika
admitting your precedence,


مُحْتَمِلاًَ لِعِلْمِكَ
muhtamilan li`ilmika
knowing about your knowledgeability,


مُحْتَجِباً بِذِمَّتِكَ
muhtajiban bidhimmatika
seeking shield with your inviolability,


عَائِذاً بِقَبْرِكَ
`a'idhan biqabrika
seeking protection with your grave,


لاَئِذاً بِضَرِيـحِكَ
la'idhan bidarihika
resorting to your tomb,


مُسْتَشْفِعاً بِكَ إِِلَىظ° ظ±للَّهِ
mustashfi`an bika ila allahi
seeking your intercession with Allah,


مُوَالِياً لاِوْلِيَائِكَ
muliyan li'awliya'ika
declaring loyalty to your loyalists,


مُعَادِياً لاِعْدَائِكَ
mu`adiyan li'a`da'ika
incurring the animosity of your enemies,


مُسْتَبْصِراً بِشَانِكَ
mustabsiran bisha'nika
seeking insight of your standing


وَبِظ±لْهُدَىظ° ظ±لَّذِي انْتَ عَلَيْهِ
bilhuda alladhi anta `alayhi
and te guidance you are leading to,


عَالِماً بِضَلاَلَةِ مَنْ خَالَفَكَ
`aliman bidalalati man khalafaka
and having full acquaintance with the straying of those who dissent from you


وَبِظ±لْعَمَىظ° ظ±لَّذِي هُمْ عَلَيْهِ
bil`ama alladhi hum `alayhi
and the blindness they are following.


بِابِي انْتَ وَامِّي
bi'abi anta ummi
Ransoms for you be my father, mother,


وَنَفْسِي وَاهْلِي
nafsi ahli
myself, my family members,


وَمَالِي وَوَلَدِي
mali ladi
my property, and my sons.


يَا بْنَ رَسُولِ ظ±للَّهِ
yabna rasuli allahi
O son of Allah’s Messenger,


اتَيْتُكَ مُتَقَرِّباً بِزِيَارَتِكَ إِِلَىظ° ظ±للَّهِ تَعَالَىظ°
ataytuka mutaqarriban biziyaratika ila allahi ta`ala
I have come to you seeking nearness to Allah the All-exalted by visiting you


وَمُسْتَشْفِعاً بِكَ إِِلَيْهِ
mustashfi`an bika ilayhi
and seeking your intercession for me with Him;


فَظ±شْفَعْ لِي عِنْدَ رِبِّكَ
fashfa` li `inda rabbika
So, (please) intercede for me with your Lord


لِيَغْفِرَ لِي ذُنُوبِي
liyaghfira li dhunubi
so that He may forgive my sins,


وَيَعْفُوَ عَنْ جُرْمِي
ya`fu `an jurmi
pardon my offences,


وَيَتَجَاوَزَ عَنْ سَيِّئَاتِي
yatajaza `an sayyi'ati
overlook my evildoings,


وَيَمْحُوَ عَنِّي خَطِيئَاتِي
yamhu `anni khati'iati
erase my wrongdoings,


وَيُدْخِلَنِي ظ±لْجَنَّةَ
yudkhilani aljannata
allow me to enter Paradise,


وَيَتَفَضَّلَ عَلَيَّ بِمَا هُوَ اهْلُهُ
yatafaddala `alayya bima hu ahluhu
endue me with favors that suit His generosity,


وَيَغْفِرَ لِي وَلآِبَائِي
yaghfira li li'aba'i
and forgive me, my forefathers,


وَلإِِِخْوَانِي وَاخَوَاتِي
li'ikhni akhati
my brothers, my sister,


وَلِجَمِيعِ ظ±لْمُؤْمِنِينَ وَظ±لْمُؤْمِنَاتِ
lijami`i almu'minina lmu'minati
and all believing men and women


فِي مَشَارِقِ ظ±لارْضِ وَمَغَارِبِهَا
fi mashariqi al-ardi magharibiha
in the east and west of the earth,


بِفَضْلِهِ وَجُودِهِ وَمَنِّهِ
bifadlihi judihi mannihi
out of His favoring, magnanimity, and benevolence.



may then throw yourself on the grave, smear your two cheeks on it, and pray to Almighty Allah for any thing you
You may then turn to the side of the Imam’s head and say the following words:

اَلسَّلاَمُ عَلَيْكَ يَا مَوْلاَيَ
alssalamu `alayka ya mawlaya
Peace be upon you, O my master


يَا مُوسَىظ° بْنَ جَعْفَرٍ
ya musa bna ja`farin
Musa the son of Ja`far.


وَرَحْمَةُ ظ±للَّهِ وَبَرَكَاتُهُ
rahmatu allahi barakatuhu
Allah’s mercy and blessings be upon you.


اشْهَدُ انَّكَ ظ±لإِمَامُ ظ±لْهَادِي
ashhadu annaka al-imamu alhadi
I bear witness that you are verily the guiding leader


وَظ±لْوَلِيُّ ظ±لْمُرْشِدُ
lliyyu almurshidu
and the guardian who leads to the right guidance,


وَانَّكَ مَعْدِنُ ظ±لتَّنْزِيلِ
annaka ma`dinu alttanzili
you are verily the core of the Revelation,


وَصَاحِبُ ظ±لتَّاوِيلِ
sahibu altta'wili
the man of te interpretation,


وَحَامِلُ ظ±لتَّوْرَاةِ وَظ±لإِنْجِيلِ
hamilu alttawrati l-injili
the bearer of the Torah and the Gospel,


وَظ±لْعَالِمُ ظ±لْعَادِلُ
l`alimu al`adilu
the knowledgeable, the decent,


وَظ±لصَّادِقُ ظ±لْعَامِلُ
lssadiqu al`amilu
the veracious, and the one who puts his knowledge in practice.


يَا مَوْلاَيَ انَا ابْرَا إِِلَىظ° ظ±للَّهِ مِنْ اعْدَائِكَ
ya mawlaya ana abra'u ila allahi min a`da'ika
O my master, I repudiate your enemies in the presence of Allah


وَاتَقَرَّبُ إِِلَىظ° ظ±للَّهِ بِمُوَالاَتِكَ
ataqarrabu ila allahi bimulatika
and I seek nearness to Allah through loyalty to you.


فَصَلَّىظ° ظ±للَّهُ عَلَيْكَ
fasalla allahu `alayka
So, may Allah bless you,


وَعَلَىظ° آبَائِكَ وَاجْدَادِكَ وَابْنَائِكَ
`ala aba'ika ajdadika abna'ika
your fathers, your forefathers, your descendants,


وَشِيعَتِكَ وَمُحِبِّيكَ
shi`atika muhibbika
your partisans, and your devotees.


وَرَحْمَةُ ظ±للَّهِ وَبَرَكَاتُهُ
rahmatu allahi barakatuhu
May Allah’s mercy and blessings be upon them.

You may then offer the two-unit prayer of ziyarah, reciting Surah Yasin (No. 36) –after Surah al-Fatihah in the first unit- and Surah al-Rahman (No. 55) –after Surah al-Fatihah in the second unit. You may also recite any> Surah instead. Then, you may pray Almighty Allah for whatever you need.

[صدى المهدي]

اعظم الله لكم الاجر
واحسن لكم العزاء​