48. Etiquettes of the Ziyarat of Ashura

48. آداب زﯾﺎرت ﻋﺎﺷﻮرا

اﻣﺎم ﺑﺎﻗﺮ ﻋﻠﯿﻪ اﻟﺴﻼم ﺑﺮاي ﮐﺴﯽ ﮐﻪ ﻧﺘﻮاﻧﺪ روز ﻋﺎﺷﻮرا ﺧﻮد را ﺑﻪ ﮐﺮﺑﻼ ﺑﺮﺳﺎﻧﺪ، آداﺑﯽ ﺑﯿﺎن ﻓﺮﻣﻮده ﮐﻪ ﭘﺲ از رﻋﺎﯾﺖ آﻧﻬﺎ از راه دور اﯾﻦ زﯾﺎرت را ﺑﺨﻮاﻧﺪ و اﯾﻨﮏ آداب زﯾﺎرت ﻋﺎﺷﻮرا از راه دور:

(1 رﻓﺘﻦ ﺑﻪ ﺻﺤﺮا، ﯾﺎ ﺑﺮ ﻓﺮاز ﭘﺸﺖ ﺑﺎم )زﯾﺮ آﺳﻤﺎن( (2 اﺷﺎره ﺑﻪ ﺳﻮي ﮐﺮﺑﻼ ﻧﻤﻮدن

(3 درود ﺑﻪ اﻣﺎم ﺣﺴﯿﻦ ﻋﻠﯿﻪ اﻟﺴﻼم ﻓﺮﺳﺘﺎدن

(4 ﺗﻼش در ﻟﻌﻦ و ﻧﻔﺮﯾﻦ ﺑﺮ ﻗﺎﺗﻼن آن ﺣﻀﺮت ﻧﻤﻮدن (5 دو رﮐﻌﺖ ﻧﻤﺎز ﺧﻮاﻧﺪن(1)

(s اﻧﺠﺎم دادن آن در اول روز ﭘﯿﺶ از اذان ﻇﻬﺮ (7 ﮔﺮﯾﻪ و ﻧﺪﺑﻪ ﺑﺮ اﻣﺎم ﺣﺴﯿﻦ ﻧﻤﻮدن

(8 وادار ﮐﺮدن ﺣﺎﺿﺮان ﺑﺮ ﮔﺮﯾﻪ و ﻧﺎﻟﻪ اﮔﺮ ﺟﺎي ﺗﻘﯿّﻪ ﻧﺒﺎﺷﺪ

(9 اﻗﺎﻣﻪ ي ﻋﺰا در ﺧﺎﻧﻪ اش ﺑﺎ اﻇﻬﺎر ﺟﺰع در ﻣﺼﯿﺒﺖ آن ﺣﻀﺮت (10 ﺗﺴﻠﯿﺖ ﮔﻔﺘﻦ اﻫﻞ ﺧﺎﻧﻪ ﺑﻪ ﯾﮑﺪﯾﮕﺮ در اﯾﻦ ﻣﺼﯿﺒﺖ ﺑﺰرگ(2).

-1 .1 ﻣﺮﺣﻮم ﻣﯿﺮداﻣﺎد دﻻﯾﻞ ﻓﺮاوان آورده ﮐﻪ اﮔﺮ زﯾﺎرت ﻋﺎﺷﻮرا در ﯾﮑﯽ از ﻣﺸﺎﻫـﺪ ﻣﺸـﺮّﻓﻪ ﺧﻮاﻧـﺪه ﺷﻮد، ﻧﻤﺎز زﯾﺎرت ﭘﺲ از زﯾﺎرت ﺧﻮاﻧﺪه ﻣﯽ ﺷﻮد، در ﻏﯿﺮ اﯾﻦ ﺻﻮرت ﻧﻤﺎز زﯾﺎرت ﭘﯿﺶ از زﯾﺎرت ﺧﻮاﻧﺪه ﻣﯽ ﺷﻮد. ﻣﯿﺮداﻣﺎد، ارﺑﻌﻪ اﯾّﺎم، ص62 - 66

-2 .2 ﺷﯿﺦ ﻃﻮﺳﯽ، ﻣﺼﺒﺎح اﻟﻤﺘﻬﺠّﺪ، ص .772

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48. Etiquettes of the Ziyarat of Ashura

Imam al-Baqir (a.s.) specified etiquettes for someone who is unable to reach Karbala on the day of Ashura, stating that after observing these etiquettes, he should recite this Ziyarat from afar. And these are the etiquettes of performing the Ziyarat of Ashura from a distance:

1.         Going out into an open area or upon the rooftop (under the open sky).

2.         Pointing in the direction of Karbala.

3.         Sending salutations upon Imam Husain (a.s.).

4.         Cursing and disavowing the killers of the Imam. (1)

5.         Performing two units of prayer (two rakʿats).

6.         Doing this at the beginning of the day, before the noon adhan.

7.         Weeping and lamenting over Imam Husain (a.s.).

8.         Encouraging those present to weep and cry — if there is no fear of taqiyya (danger or concealment).

9.         Holding a mourning gathering in one’s home, and expressing intense grief over his tragedy.

10.       Offering condolences among household members to each other for this great calamity. (2)

1. The late Mir Damad presented numerous proofs that if Ziyarat Ashura is recited in one of the Mashahid al-Musharrafa (the honored holy shrines), then the ziyarat prayer (the two rakʿats of ziyarat) should be performed after the recitation of the ziyarat. Otherwise (i.e., if recited in another place), the ziyarat prayer should be performed before the recitation of the ziyarat. (Mir Damad, Arbaʿa Ayyam, p. 62 – 66)

2. Shaykh al-Tusi, Misbah al-Mutahajjid, p. 772