1 حَدَّثَنِي أَبِي وَ مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ مُحَمَّدِ بْنِ يَحْيَى الْعَطَّارِ عَنْ حَمْدَانَ بْنِ سُلَيْمَانَ النَّيْشَابُورِيِّ عَنْ عَبْدِ اللَّهِ بْنِ مُحَمَّدٍ الْيَمَانِيِّ عَنْ مَنِيعِ بْنِ الْحَجَّاجِ عَنْ يُونُسَ عَنْ أَبِي وَهْبٍ الْبَصْرِيِّ قَالَ دَخَلْتُ الْمَدِينَةَ فَأَتَيْتُ أَبَا عَبْدِ اللَّهِ (ع) فَقُلْتُ جُعِلْتُ فِدَاكَ أَتَيْتُكَ وَ لَمْ أَزُرْ قَبْرَ أَمِيرِ الْمُؤْمِنِينَ (ع) قَالَ بِئْسَ مَا صَنَعْتَ لَوْ لَا أَنَّكَ مِنْ شِيعَتِنَا مَا نَظَرْتُ إِلَيْكَ أَ لَا تَزُورُ مَنْ يَزُورُهُ اللَّهُ تَعَالَى مَعَ الْمَلَائِكَةِ وَ يَزُورُهُ الْأَنْبِيَاءُ مَعَ الْمُؤْمِنِينَ [وَ يَزُورُهُ الْمُؤْمِنُونَ] قُلْتُ جُعِلْتُ فِدَاكَ مَا عَلِمْتُ ذَلِكَ قَالَ فَاعْلَمْ أَنَّ أَمِيرَ الْمُؤْمِنِينَ (ع) أَفْضَلُ عِنْدَ اللَّهِ مِنَ الْأَئِمَّةِ كُلِّهِمْ وَ لَهُ ثَوَابُ أَعْمَالِهِمْ وَ عَلَى قَدْرِ أَعْمَالِهِمْ فُضِّلُوا

1. My father and Muĥammad ibn Ya’qūb both narrated to me from Muĥammad ibn Yaĥyā Al-‘Aťťār, from Ĥamdān ibn Sulaymān Al-Naysābūri, from ‘Abdillāh ibn Muĥammad Al-Yamāni, from Manǐ’ ibn Ĥajjāj, from Yūnus, from Abǐ Wahab Al-Bašri, who said: I entered Madǐnah and went to Abǐ ‘Abdillāh (Imam Šādiq (a.s.)) and said, “May I sacrifice myself for you! I have come to you but I have not gone to the Ziyārah of the Commander of the Believers (a.s.).” Imam (a.s.) replied, “How terrible! If you were not one of our Shia, I would not have even looked at you. Do you not go to the Ziyārah of the one to whose Ziyārah Allāh, the Exalted, along with His angels goes, and (the Ziyārah to which) the prophets and the believers go?!” “May I sacrifice myself for you! I did not know this,” I said. Imam (a.s.) said: Then know that the Commander of the Believers (a.s.) has a higher rank with Allāh than all of the Imams (a.s.). The Imams (a.s.) are elevated (above others) based on the number of their deeds, and the reward for their deeds is (registered) for the Commander of the Believers (a.s.).

2 حَدَّثَنِي مُحَمَّدُ بْنُ يَعْقُوبَ عَنْ أَبِي عَلِيٍّ الْأَشْعَرِيِّ عَمَّنْ ذَكَرَهُ عَنْ مُحَمَّدِ بْنِ سِنَانٍ وَ حَدَّثَنِي مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ الْحِمْيَرِيُّ عَنْ أَبِيهِ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ بْنِ أَبِي الْخَطَّابِ قَالَ حَدَّثَنِي ابْنُ سِنَانٍ قَالَ حَدَّثَنِي الْمُفَضَّلُ بْنُ عُمَرَ قَالَ دَخَلْتُ عَلَى أَبِي عَبْدِ اللَّهِ (ع) فَقُلْتُ إِنِّي أَشْتَاقُ إِلَى الْغَرِيِّ قَالَ فَمَا شَوْقُكَ إِلَيْهِ قُلْتُ لَهُ إِنِّي أُحِبُّ أَمِيرَ الْمُؤْمِنِينَ (ع) وَ أُحِبُّ أَنْ أَزُورَهُ قَالَ فَهَلْ تَعْرِفُ فَضْلَ زِيَارَتِهِ قُلْتُ لَا يَا ابْنَ رَسُولِ اللَّهِ- فَعَرِّفْنِي ذَلِكَ قَالَ إِذَا أَرَدْتَ زِيَارَةَ أَمِيرِ الْمُؤْمِنِينَ (ع) فَاعْلَمْ أَنَّكَ زَائِرٌ عِظَامَ آدَمَ وَ بَدَنَ نُوحٍ وَ جِسْمَ عَلِيِّ بْنِ أَبِي طَالِبٍ (ع) قُلْتُ إِنَّ آدَمَ هَبَطَ بِسَرَنْدِيبَ فِي مَطْلَعِ الشَّمْسِ وَ زَعَمُوا أَنَّ عِظَامَهُ فِي بَيْتِ اللَّهِ الْحَرَامِ فَكَيْفَ صَارَتْ عِظَامُهُ بِالْكُوفَةِ قَالَ إِنَّ اللَّهَ تَبَارَكَ وَ تَعَالَى أَوْحَى إِلَى نُوحٍ (ع) وَ هُوَ فِي السَّفِينَةِ أَنْ يَطُوفَ بِالْبَيْتِ أُسْبُوعاً فَطَافَ كَمَا أَوْحَى اللَّهُ إِلَيْهِ ثُمَّ نَزَلَ فِي الْمَاءِ إِلَى رُكْبَتَيْهِ فَاسْتَخْرَجَ تَابُوتاً فِيهِ عِظَامُ آدَمَ فَحَمَلَ التَّابُوتَ فِي جَوْفِ السَّفِينَةِ حَتَّى طَافَ بِالْبَيْتِ مَا شَاءَ اللَّهُ تَعَالَى أَنْ يَطُوفَ- ثُمَّ وَرَدَ إِلَى بَابِ الْكُوفَةِ فِي وَسَطِ مَسْجِدِهَا فَفِيهَا قَالَ اللَّهُ لِلْأَرْضِ ابْلَعِي ماءَكِ فَبَلَعَتْ مَاءَهَا مِنْ مَسْجِدِ الْكُوفَةِ كَمَا بَدَأَ الْمَاءُ مِنْ مَسْجِدِهَا وَ تَفَرَّقَ الْجَمْعُ الَّذِي كَانَ مَعَ نُوحٍ فِي السَّفِينَةِ- فَأَخَذَ نُوحٌ التَّابُوتَ فَدَفَنَهُ بِالْغَرِيِّ وَ هُوَ قِطْعَةٌ مِنَ الْجَبَلِ الَّذِي كَلَّمَ اللّهُ عَلَيْهِ مُوسى تَكْلِيماً وَ قَدَّسَ عَلَيْهِ عِيسَى تَقْدِيساً وَ اتَّخَذَ عَلَيْهِ إِبْراهِيمَ خَلِيلًا وَ اتَّخَذَ عَلَيْهِ مُحَمَّداً حَبِيباً وَ جَعَلَهُ لِلنَّبِيِّينَ مَسْكَناً وَ اللَّهِ مَا سَكَنَ فِيهِ أَحَدٌ بَعْدَ آبَائِهِ الطَّاهِرِينَ- آدَمَ وَ نُوحٍ أَكْرَمُ مِنْ أَمِيرِ الْمُؤْمِنِينَ (ع) فَإِذَا أَرَدْتَ جَانِبَ النَّجَفِ فَزُرْ عِظَامَ آدَمَ وَ بَدَنَ نُوحٍ وَ جِسْمَ عَلِيِّ بْنِ أَبِي طَالِبٍ (ع) فَإِنَّكَ زَائِرٌ الْآبَاءَ الْأَوَّلِينَ وَ مُحَمَّداً (ص) خَاتَمَ النَّبِيِّينَ وَ عَلِيّاً سَيِّدَ الْوَصِيِّينَ فَإِنَّ زَائِرَهُ تُفْتَحُ لَهُ أَبْوَابُ السَّمَاءِ عِنْدَ دَعْوَتِهِ فَلَا تَكُنْ عَنِ الْخَيْرِ نَوَّاماً

2. Muĥammad ibn Ya’qūb narrated to me from Abǐ ‘Ali Al-Ash’ari, from someone whose name he mentioned, from Muĥammad ibn Sinān, from Mufaďďal ibn ‘Umar, who said: I went to Abǐ ‘Abdillāh (Imam Šādiq (a.s.)) and said, “I yearn for Gharǐ!” “Why do you yearn for it?” the Imam (a.s.) asked. “Because I love the Commander of the Believers (a.s.) and I love to go to his Ziyārah,” I replied. “Do you know the merits of going to his Ziyārah?” the Imam (a.s.) asked. “No, O son of the Messenger of Allāh! So teach me,” I said. “When you want to go to the Ziyārah of the Commander of the Believers (a.s.), know that you will go to the Ziyārah of the bones of Ādam (a.s.), the flesh of Nūĥ (a.s.), and the body of ‘Ali ibn Abǐ Ťālib (a.s.),” the Imam (a.s.) said. “Ādam (a.s.) landed in Sarandǐb in the middle of the day, and it is believed that his bones were next to Allāh’s Sacred House (Ka’bah). So how did his bones end up in Kūfah?” I asked. Imam (a.s.) replied: When Nūĥ (a.s.) was in the ark, Allāh, the Blessed and the Exalted, revealed to him to go to the Ka’bah and circulate around it for seven days. Nūĥ (a.s.) did as Allāh had ordered. Thereafter, he descended from the ark. He went into the water up to his knees until he brought out a coffin which contained the bones of Ādam (a.s.). He brought it back with him to his ark. He continued circulating around the Ka’bah for as long as Allāh had willed. Then he moved toward Kūfah. He went inside the Mosque of Kūfah (with his ark) and stopped in the middle. This is where Allāh revealed to the earth, “Swallow your water” (11:44). Therefore, the earth swallowed its water starting from the Mosque of Kūfah, which is where the flood had (originally) begun. Then those who were with Nūĥ (a.s.) in the ark each went in different directions. Nūĥ (a.s.) carried the coffin and buried it in Gharǐ which is part of the mountain on which Allāh spoke to Mūsā (a.s.), purified ‘Isā (a.s.), chose Ibrāhǐm (a.s.) as His friend, and chose Muĥammad (s.a.a.w.) as His love. Allāh chose that land as the abode of the prophets. I swear to Allāh that no one more honourable than the Commander of the Believers (a.s.) has ever lived there after (the time of) his purified fathers, Ādam and Nūĥ (a.s.). Therefore, when you want to go to Najaf, go to the Ziyārah of the bones of Ādam, the flesh of Nūĥ, and the body of ‘Ali ibn Abǐ Ťalib (a.s.). By doing so, you will have gone to the Ziyārah of the first fathers, of Muĥammad (s.a.a.w.) (who is) the last of the prophets, and of ‘Ali (a.s.) (who is) the Master of the Successors. Verily the doors of the heavens will be opened for those who go to the Ziyārah of the Commander of the Believers (a.s.), so do not hold back from this great (fortune). The above Ĥadǐth has also been narrated to me through the following chain: Muĥammad ibn ‘Abdillāh ibn Ja’far Al-Ĥimyari, from his father, from Muĥammad ibn Ĥusain ibn Abil Khaťťāb, from (Muĥammad) ibn Sinān, from Mufaďďal ibn ‘Umar, from Abǐ ‘Abdillāh (a.s.).

3 حَدَّثَنِي عَلِيُّ بْنُ الْحُسَيْنِ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ بْنِ هَاشِمٍ عَنْ عُثْمَانَ بْنِ عِيسَى عَنِ الْمُعَلَّى بْنِ أَبِي شِهَابٍ عَنْ أَبِي عَبْدِ اللَّهِ (ع) قَالَ قَالَ الْحَسَنُ لِرَسُولِ اللَّهِ (ص) يَا أَبَتِ مَا جَزَاءُ مَنْ زَارَكَ قَالَ بُنَيَّ مَنْ زَارَنِي حَيّاً أَوْ مَيِّتاً أَوْ زَارَ أَبَاكَ- كَانَ حَقّاً عَلَى اللَّهِ عَزَّ وَ جَلَّ أَنْ أَزُورَهُ يَوْمَ الْقِيَامَةِ فَأُخَلِّصَهُ مِنْ ذُنُوبِهِ

3. ‘Ali ibn Ĥusain narrated to me from ‘Ali ibn Ibrāhǐm ibn Hāshim, from ‘Uthmān ibn ‘Isā, from Mu’allā ibn Abǐ Shihāb, from Abǐ ‘Abdillāh (Imam Šādiq), who said: Ĥasan (ibn ‘Ali (a.s.)) asked the Messenger of Allāh (s.a.a.w.), “O father! What is the reward for those who come to your Ziyārah?” The Prophet (s.a.a.w.) replied, “O my son! On the Day of Judgment, it will be my obligation toward Allah to go to the Ziyārah of those who had come to my Ziyārah, during my life or after my death, or had come to the Ziyārah of your father, and to save them from their sins.”

Kāmil al-Ziyārāt

Chapter #10