The Pilgrimage of Lady Fatima Masuma (A)
5.1 - The merits of the pilgrimage of Lady Fatima Masuma (A)
There have been many traditions from the Imams (A) about the rewards awarded to those who perform the pilgrimage of this noble lady, some of which are mentioned below:
1. Imam al-Sādiq (A) has said:
وَسَتُدْفَنُ فيها امْرَأةٌ مِنْ اَوْلادي تُسَمّى فاطِمَةَ، فَمَنْ زارَها وَجَبَتْ لَهُ الجنّة
2. Imam al-Sādiq (A) has also said:
اِنَّ زِيارَتََََها تََََعْدِلُ الجَنَّة
3. Sa`d ibn Sa`d al-Ash`arī narrates, “I asked Imam al-Ridā (A) about the reward awarded for performing the pilgrimage of Lady Fatima Masuma (A) and the Imam (A) replied:”
مَنْ زارَها فَلَهُ الجنّة
4. Imam al-Ridā (A) has also said:
مَنْ زارَها عارِفاً بِحَقِّها فَلَهُ الجنّة
5. Imam al-Ridā (A) has also said:
مَنْ زارالْمَعْصومَةَ بِقُمّ كَمَنْ زارَني
And Imam al-Ridā (A) has also said:
اَلا فَمَنْ زارَني وَهُوَ عَلى غُسْلٍ، خَرَجَ مِن ْذنوبِهِ كَيومٍ وَلَدَتْهُ اُمُّهُ
Therefore, it follows that that same purity is obtained from performing the pilgrimage of Lady Fatima Masuma (A).
6. A Shi`a went to perform the pilgrimage of Imam al-Ridā (A) and after the pilgrimage he decided to go to Karbalā. On his way, he saw Imam al-Ridā (A) in a dream. Imam (A) said to him, “Why did you not also pass through Qum and perform the pilgrimage at the grave of my sister?”7
7. Mullā Haydar Khānsārī narrates a tradition from Imam al-Ridā (A): “Whoever is unable to perform my pilgrimage, he should perform the pilgrimage of my brother in Ray [Hadrat Hamzah, buried near Hadrat `Abd al-`Ađīm] or my sister [Lady Fatima Masuma (A)] in Qum. He will get the same reward as he would for performing my pilgrimage.”8
1. Imam Muhammad Taqī al-Jawād (A) has said:
مَنْ زارَ عَمَّتي بِقُمّ فَلَهُ الجَنَّةُ
From the foregoing traditions we can see the immense reward, narrated from three Imams (A), of performing the pilgrimage of this noble lady.
An interesting point is that, in tradition no. 5 above, Imam al-Ridā (A) has made the reward of performing the pilgrimage of Lady Fatima Masuma (A) equal to that of performing pilgrimage at his own grave.
It is also interesting to compare this tradition with the following: Imam al-Sādiq (A) was asked, “what is the reward of someone who performs the pilgrimage of one of the Imams (A)?” Imam (A) replied:
كَمَنْ زارَ رَسولَ الله
5.2 - Etiquettes of the pilgrimage
The following points should be borne in mind at the time of going to the holy shrine for Ziyārat:
Before going to the shrine, purify yourself by performing the ritual bath (ghusl).
Then with clean, perfumed clothes go to the shrine. Before entering the hall of the burial chamber, one must recite the short request of permission to enter (idhn-e dukhūl).
Then enter with the right foot, with humility and reverence, face the Qiblah and recite:
Allāhu Akbar (الله اكبر - Allah is Greater) 34 times;
Subhān Allāh (سبحان الله - Glory be to Allah) 33 times;
Allhamdu Lillāh (الحمد لله - All praise is for Allah) 33 times.
On first seeing the tomb, recite the Salawāt, then recite the Ziyārat facing her shrine, with full concentration and awareness of the meaning of the words you are saying and of the personality you are addressing.
After completing the Ziyārat, recite two units of prayer (salāt), which is recommended after every Ziyārat. This prayer demonstrates the fact that while we revere the personalities that we have addressed in the Ziyārat, it is only Allah Whom we worship. All prostrations are for Allah only, and prostration for anyone else is forbidden.
أتقرّب إلى الله بحبّكم
“[O Ahl al-Bayt!] I seek nearness to Allah through my love for you.
- 1. Bihār al-Anwār, vol. 48, p. 317; vol. 60, p. 216 & vol. 102, p. 266.
- 2. Ibid., vol. 60, p. 219.
- 3. `Uyūn Akhbār al-Ridā, vol. 2, p. 267.
- 4. Bihār al-Anwār, vol. 48, p. 317.
- 5. Nāsikh al-Tawārīkh, vol. 3, p. 68; Rayāhīn al-Sharī`a, vol. 5, p. 35.
- 6. `Uyūn Akhbār al-Ridāa, vol. 2, p. 260.
- 7. Anwār al-Masha`sha`īn, vol. 1, p. 212.
- 8. Mullā Haydar Khwānsārī, Zubdat al-Tasānīf, vol. 6, p. 159.
- 9. Bihār al-Anwār, vol. 102, p. 265.
- 10. `Uyūn Akhbār al-Ridā, vol. 2, p. 262.