Understanding a Passage in the Ziyarat Texts

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Understanding a Passage in the Ziyarat Texts

Answer Provided By

The Porch of Wisdom Institute

Under The Guidance Of

Ayatullah Shaykh Hadavi Tehrani

The below Question and Answer was extracted from:

https://islamquest.net/fa/archive/fa39946 [8]

Translated by Saleem Bhimji

Edited by Arifa Hudda

Published by the Islamic Publishing House - iph@iph.ca [9]

Question

In many ziyārāt, including Ziyārat al-Wārith and Ziyārat al-Arbaʿīn, this phrase appears:

إِنِّي بِکُمْ مُؤْمِنٌ وَبِإِیَابِکُمْ مُوقِنٌ بِشَرَائِعِ دِینِي وَخَوَاتِیمِ عَمَلِي

“Indeed, I believe in you, and I am certain of your return (rajʿah), (and I follow you) in the laws of my religion, and the final outcomes of my deeds.”1

What is the actual meaning of:

...بِشَرَائِعِ دِینِي وَخَوَاتِیمِ عَمَلِي

“…(And I follow you) in the laws of my religion, and the final outcomes of my deeds,” and how does it relate to the previous part of the ziyārah?

Brief Answer

Belief in the Divinely-appointed Leadership (Imāmah) of the twelve Imams of the Ahlul Bayt (a’), and belief in their return (rajʿah – before the Day of Judgement) are among the foremost principles of Shīʿa Islam. Thus, the phrase:

إِنِّي بِکُمْ مُؤْمِنٌ وَبِإِیَابِکُمْ مُوقِنٌ بِشَرَائِعِ دِینِي وَخَوَاتِیمِ عَمَلِي

“Indeed, I believe in you, and I am certain of your return, (and I follow you) in the laws of my religion, and the final outcomes of my deeds,” which contains these two fundamental Shīʿa beliefs appears in numerous supplications and ziyārāt texts.

With that said, based on some interpretations, this line:

بِشَرَائِعِ دِینِي

“(And I follow you) in the laws of my religion” can somewhat vary in its meaning.

According to one interpretation, and considering that the word “tābiʿ” (follower) is implied but not expressly mentioned in the ziyārāt texts, the meaning of the phrase could be:

إِنِّي بِکُمْ مُؤْمِنٌ وَبِإِیَابِکُمْ مُوقِنٌ بِشَرَائِعِ دِینِي وَخَوَاتِیمِ عَمَلِي

“(I bear witness that) I believe in you, and I am certain of your return (rajʿah), and in the laws of my religion, and the final outcomes of my deeds, I am your follower.”

Detailed Answer

Belief in rajʿah is one of the main beliefs of Shīʿa Islam, to the extent that Imam Jaʿfar al-Ṣādiq ? said:

لَيْسَ‏ مِنَّا مَنْ‏ لَمْ‏ يَقُلْ‏ بِمُتْعَتِنَا وَ يُؤْمِنْ بِرَجْعَتِنَا.

“That person is not from us who does not believe in our mutʿah (temporary marriage) and our return (rajʿah).”2

It seems that belief in these two (mutʿah and rajʿah) was among the carefully guarded secrets of Shīʿism. In another narration, Imam al-Ṣādiq (a’) considered these things two to be signs of a believer.3

Mutʿah, or temporary marriage, is among the disputed rulings between Shīʿas and most Sunnis; and belief in the Imāmah of the twelve Imams of the Ahlul Bayt (a’) and the rajʿah are doctrinal matters specific to Shīʿa Islam. Therefore, they have been emphasized in the narrations.

One of the frequently repeated phrases in supplications and ziyārāt transmitted from the immaculate Imams (a’) is:

أَشْهَدُ أَنِّي بِکُمْ مُؤْمِنٌ وَبِإِیَابِکُمْ مُوقِنٌ بِشَرَائِعِ دِینِي وَخَوَاتِیمِ عَمَلِي

“I bear witness that I believe in you, and I am certain of your return, [and I follow you] in the laws of my religion, and the final outcomes of my deeds,”4 & 5 and this encompasses belief in the Imams (a’), and belief in rajʿah.

Breaking this line down into a few components, along with their translation, we can see that there are three aspects to this line:

a. I bear witness to the fact that I believe in you. (أَشْهَدُ أَنِّي بِکُمْ مُؤْمِنٌ)

b. I am certain of your return (rajʿah). (وَبِإِیَابِکُمْ مُوْقِنٌ)

c. With the laws6 of my religion, and the final outcomes7 of my deeds [I am certain of your return]. (بِشَرَائِعِ دِینِي وَخَوَاتِیمِ عَمَلِي)

Parts “a” and “b” of this phrase are clear and obvious, and what somewhat affects the fluency and clarity of the phrase is part “c.”

Several theories have been proposed for translating the part:

...بِشَرَائِعِ دِیني وَخَوَاتِیمِ عَمَلِي

“…in the laws of my religion and the final outcomes of my deeds” which we will first present with an introductory explanation.

As we know, in the Arabic language, prepositions and the nouns they govern (jār and majrūr) are not independent, and for their meaning to be clear in a sentence, they must be interpreted with an independent word [that is sometimes intended, but not expressly mentioned in the text].

The phrase “in the laws of” - “bi-sharāʾiʿ” 8 (بِشَرَائِعِ), and consequently “my religion” - “dīnī” (دِینِي), as well as the phrase conjoined to it “and the final outcomes of my deeds” (خَوَاتِیمِ عَمَلِي), must be interpreted with an independent word, and according to Arabic grammarians, must be related to an independent word [that is intended, but not expressly mentioned].

Considering this, several theories have been proposed regarding what these prepositional phrases are related to, and consequently, several meanings have been suggested for this sentence:

1. It has been said that “in the laws of my religion” (بِشَرَائِعِ دِینِي) is related to the verb “I bear witness” - “ashhadu” (أَشْهَدُ), meaning that for emphasis we say: “Not only do I bear witness, but the laws of my religion and the final outcomes of my deeds also believe in you and testify to your return along with me.”9

2. The phrase “in the laws of my religion” (بِشَرَائِعِ دِینِي) is related to “believe, be certain” - (muʾmin, mūqin) – (مُؤْمِنٌ، مُوقِنٌ), in which case the meaning is: “With the help of these two (meaning the laws of my religion, and the final outcomes of my deeds), and by adhering to them, I believe in you and have faith in your return.”10

3. The phrase in question can be read as follows, considering Arabic grammar, and the pause we create in recitation:

أَشْهَدُ أَنِّي بِکُمْ مُؤْمِنٌ وَبِإِیَابِکُمْ

“I bear witness that I am a believer in you and in your return.”

Then after a short pause, read the other sentences:

مُوْقِنٌ بِشَرَائِعِ دِینِي وَخَوَاتِیمِ عَمَلِي

“I am certain of the laws of my religion, and the outcomes of my deeds.”

In this case, “your return” - “iyyābikum” (إِیَّابِکُمْ) is conjoined to “believer” - “muʾmin” (مُؤْمِنٌ); and “laws of my religion” (شَرَائِعِ دِینِي) is related to “certain” - “mūqin” (مُوْقِنٌ); and “mūqin” (مُوْقِنٌ) itself is the second predicate for “anna” (أَنَّ) and is interpreted with it.

With that said, the meaning of the sentence would be: “I bear witness that I believe in you and your return... and I am certain of the laws of my religion, and the final outcome of my deeds (which is either Paradise or Hell).”11

4. It is possible that the “wa” (وَاوٌ) before “laws of my religion” - (بِشَرَائِعِ دِینِي) has been omitted here, as can be seen in some supplications.

In the ziyārah of Imam al-Ḥusayn (a’) on the night of ʿEid al-Fiṭr, it is stated:

وَ بِإِیَابِکُمْ مُوقِنٌ وَبِشَرَائِعِ دِینِي وَخَوَاتِیمِ عَمَلِي

“And I am certain of your return, and the laws of my religion, and the outcomes of my deeds.”12

In this case, the probability that a word has been omitted is very high; that is, what the phrase “in the laws of my religion” (بِشَرَائِعِ دِینِي) is related to has been omitted, in which case its meaning will be the same as the third meaning offered above.13

5. Contrary to the fourth possibility, the conjunctive “wa” (وَاوٌ) has not been omitted, but what “in the laws of my religion” (بِشَرَائِعِ دِینِي) is related to has been omitted. It seems that the independent word that has been omitted is a word from the root “tabiʿa” (to follow) – (تَبِعَ), for which several pieces of evidence and reasons are presented:

Firstly: Considering the meaning of the entire phrase and the meaning that “in the laws of my religion” (بِشَرَائِعِ دِینِي) interprets well with, it is better for a word from the root “tabiʿa” (تَبِعَ) to come; that is, I follow you with the laws of my religion.

Secondly: Given that “certainty” (مُوقِنٌ) and “believe” (مُؤْمِنٌ), which appear in the previous phrases, are active participles, it is better for that omitted word - which is from the root “tabiʿa” (تَبِعَ) - to also be of the same form and context.

Thirdly: Considering the numerous contextual evidence we have in supplications and ziyārāt, this omitted word could be “tābiʿ” (تَابِعٌ) (follower); because in these supplications and ziyārāt, which are numerous, “in the laws of my religion” (شَرَائِعِ دِینِي) is related to a word from the root “tabiʿa” (تَبِعَ).

For example, we refer to several cases:

In the ziyārah of Imam al-Ḥusayn (a’), we recite:

أُشْهِدُکُمْ أَنِّي بِکُمْ مُؤْمِنٌ وَلَکُمْ تَابِعٌ فِي ذَاتِ نَفْسِي وَشَرَائِعِ دِینِ وَخَاتِمَةِ عَمَلِي

“I bear witness that I believe in you, and I am your follower in my own self, in the laws of my religion, and in the final outcome of my deeds.”14

2. In another ziyārah for Imam al-Ḥusayn (a’), we recite:

أُشْهِدُکُمْ أَنِّي بِکُمْ مُؤْمِنٌ وَبِإِیَابِکُمْ مُوقِنٌ وَلَکُمْ تَابِعٌ فِي ذَاتِ نَفْسِي وَشَرَائِعِ دِینِي وَخَاتِمَةِ عَمَلِي

“I bear witness that I believe in you, and I am certain of your return, and I am your follower in my own self, in the laws of my religion, and in the final outcome of my deeds.”15

3. In the ziyārah in which we send salutations and blessings upon both Imam Ḥasan (a’) and Imam Ḥusayn (a’), we recite:

أَشْهَدُ أَنِّي بِکُمْ مُؤْمِنٌ وَبِـمَنْزِلَتِکُمْ مُوقِنٌ وَلَکُمْ تَابِعٌ‏ بِذَاتِ نَفْسِي وَشَرَائِعِ دِینِي وَخَوَاتِیمِ عَمَلِي

“I bear witness that I believe in you, and I am certain of your status, and I am your follower in my own self, in the laws of my religion, and in the final outcomes of my deeds.”16

In all these cases and similar ones, “in the laws of my religion” (شَرَائِعِ دِینِي) is related to “tābiʿ” (تَابِعٌ), which makes its meaning clearer and more fluent. Considering that “tābiʿ” (تَابِعٌ) is implied, the meaning of the phrase is as follows: “I bear witness that I believe in you, and I am certain of your return (rajʿah), and in the laws of my religion, and the final outcomes of my deeds, I am your follower.”

In Conclusion

The phrase إِنِّي بِکُمْ مُؤْمِنٌ وَبِإِیَابِکُمْ مُوقِنٌ بِشَرَائِعِ دِینِي وَخَوَاتِیمِ عَمَلِي is a fundamental declaration in Shīʿa Islam, affirming belief in the Imams (a’) and their return (rajʿah). This article explored various interpretations of the latter part, بِشَرَائِعِ دِینِي وَخَوَاتِیمِ عَمَلِي, with particular focus on its grammatical structure and implied meaning.

After examining multiple possibilities, the most favoured interpretation suggests that the word “tābiʿ” - follower - is implied, but not explicitly stated. This interpretation is supported by similar phrases in other supplications and ziyārāt. Thus, the complete meaning can be understood as:

“I bear witness that I believe in you, and I am certain of your return (rajʿah), and in the laws of my religion, and the final outcomes of my deeds, I am your follower.”

This interpretation emphasizes the devotee’s commitment to following the Imams (a’) in religious matters and personal conduct, as well as reinforcing the central role of the Imams (a’) in Shīʿa Islamic beliefs and practices.17

O Allah! Send Your prayers upon Muḥammad and the family of Muḥammad!

- 1. This is an approximate translation, as this article will review other possibilities of what this line means. (Tr.)

- 2. Shaykh al-Mufīd, Al-Masāʾil al-Sarawīyyah, Pg. 30, Kungrih-yi Shaykh Mufīd, Qum, 1413 AH.

- 3. Shaykh al-Ṣadūq, Ṣifāt al-Shīʿah, Pg. 30, Intishārāt-i Aʿlamī, Tehran, 1403 AH.

- 4. Shaykh al-Ṭūsī, Tahdhīb al-Aḥkām, Vol. 6, Pg. 114, Dār al-Kutub al-Islāmīyah, Tehran, 1407 AH.

- 5. This phrase appears in Ziyārat al-Arbaʾīn, Ziyārat of Imam Ḥusayn (a’) on the Day of ʿArafah, duʿāʾ during travel (part of this phrase), and in other ziyārāt and supplications.

- 6. Sharāʾiʿ is the plural of sharīʿah and means ‘Divine laws that are obligatory for human beings to follow.’ Bustānī, Fuʿād Afrām, Muhyār, Riḍā, Farhang-i Abjadī ʿArabī-Fārsī, Vol. 1, Pg. 525, Intishārāt-i Islāmī, Tehran, 2nd edition, 1416 AH.

- 7. Khawātīm is from the root khatm and means ‘conclusion and end of work.’

- 8. Bi-sharāʾiʿ: It is jārr and majrūr, and dīnī is muḍāf ilayh for sharāʾiʿ, and since the next phrase (khawātīm ʿamalī) is conjoined to it, any composition and relation explained for the first phrase (bi-sharāʾiʿ dīnī) also applies to the second phrase.

- 9. Majlisī, Muḥammad Bāqir, Malādh al-Akhyār, Vol. 9, Pg. 306, Kitābkhānih-yi Āyatullāh Marʾashī Najafī, Qum, 1406 AH.

- 10. Majlisī, Muḥammad Bāqir, Malādh al-Akhyār, Vol. 9, Pg. 306, Kitābkhānih-yi Āyatullāh Mar’ashī Najafī, Qum, 1406 AH.

- 11. Malādh al-Akhbār, Vol. 9, Pg. 307.

- 12. Āmilī, Muḥammad ibn Makkī (Shahīd al-Awwal), Mazār, Pg. 158, Intishārāt-i Madrasih-yi Imām Mahdī (a’), Qum, 1410 AH.

- 13. Malādh al-Akhbār, Vol. 9, Pg. 307.

- 14. Shaykh Kulaynī, Al-Kāfī, Vol. 4, Pg. 573, Dār al-Kutub al-Islāmīyah, Tehran, 4th edition, 1407 AH.

- 15. Ibn Qūlawayh, Jaʿfar ibn Muḥammad, Kāmil al-Ziyārāt, Pg. 202, Dār al-Murtaḍawīyah, Najaf Ashraf, 1st edition, 1397 AH.

- 16. Ibn Ṭāwūs, ʿAlī ibn Mūsā, Pg. 488, Jamāl al-Usbūʿ bi-Kamāl al-ʿAmal al-Mashrūʿ, Dār al-Raḍī, Qum, 1330 AH.

- 17. This summary was provided by the Translator.

Topic Tags:

- Ziyarat [6]

Translator(s):

- Saleem Bhimji [5]

Compiler(s):

- Saleem Bhimji [5]

Person Tags:

- Mahdi Hadavi Tehrani [7]

Source URL: https://al-islam.org/understanding-passage-ziyarat-texts

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