Miqatalreza

In the Name of God, the Most Gracious, the Most Merciful

The coolness of the tattered palm tree’s shade settles on the soul of the desert traveler.

For someone who has traversed the salt desert and the oaseless expanse for hours, the sight of a few palm trees and a faint shade holds immense pleasure; let alone a turquoise dome nestled amidst the palm trees, orange groves, the shade of the porticos, and the intoxicating fragrance of orange blossoms.

This is where travelers see Tabas as a paradise and call it the “Desert’s Paradise.”

But paradise is not just the shade of the trees and the melody of the streams! Paradise gains its meaning through light, and the “Desert’s Paradise of Iran” holds a mighty light in its bosom; the esteemed guest of the desert: Imam Hussein ibn Musa al-Kadhim (peace be upon him).

In the following, you will become more acquainted with his personal characteristics:

The Direct Descendant of the Imam

The love for the Ahl al-Bayt (the Prophet’s household), their descendants, and those affiliated with them has long been rooted in the hearts of the Iranian people. As a result, there are numerous sanctified shrines in various parts of Iran that are revered by the people. Most of the over 8,000 shrines existing in Iran are the resting places of great sayyids (descendants of the Prophet) whose lineage reaches the infallible Imams through several intermediaries. The shrines of the Imams’ direct descendants are few in number, and Husayn ibn Musa al-Kadhim (peace be upon him) is one of the Imams’ sons who is the brother of Imam Reza (peace be upon him). His noble mother was a narrator of hadith.

Defender of the Imamate and Wilayah

It is natural that the Imams’ children were not at the same level in terms of knowledge, understanding of issues, and moral characteristics. Some of them were on the path of the Imams and were defenders of the Imamate and Wilayah (divinely-appointed guardianship), and they made sacrifices in the jihad of elucidating Wilayah and defending the legitimacy of the Imamate, the accounts of which have been recorded in history and have reached us. Another group were neither opponents nor did they take any specific action in defense of Wilayah, the report of which has been recorded in history. Some others were not only not on the path of the Ahl al-Bayt (peace be upon them) but also acted contrary to their way of life.

Based on the aforementioned tripartite classification, Hussain ibn Musa al-Kadhim (peace be upon him) is among the champions who dedicated themselves to elucidating the role and status of Imamate and Wilayah (guardianship). Though he lived in an era of oppression and severe control by the Abbasid caliphs, he nevertheless made efforts to introduce the personality of Imam al-Jawad (peace be upon him) to the Muslims and to defend the latter’s Imamate and Wilayah.

In that period, tyranny and absolutism were so prevalent that some Sayyids (descendants of the Prophet) were martyred merely for their relative association with the Prophet’s household (peace be upon them). Therefore, the relationship between the Shi’a and the devotees of the Ahl al-Bayt (peace be upon them) with the Shi’a Imams was extremely perilous.

On the other hand, since Imam al-Jawad (peace be upon him) attained the Imamate in his childhood, and a child’s succession to Imamate had not occurred before him, various rumors and doubts regarding his Imamate were circulated among the Muslim community and the Shi’a assemblage, to the extent that even some of the Imam’s own relatives considered themselves more worthy and superior to him in attaining the station of Imamate.

In this atmosphere and environment, Hussain ibn Musa al-Kadhim (peace be upon him) courageously and explicitly introduced Imam al-Jawad (peace be upon him) and strove to venerate that eminent Imam. In this regard, a beautiful narration has been preserved for us in the books of hadith: Hussain ibn Musa al-Kadhim (peace be upon him) said, “I was in the presence of Imam al-Jawad (peace be upon him) in Medina. ‘Ali ibn Ja’far (the son of Imam al-Sadiq, peace be upon him) and a Bedouin (a person from the Arab tribes) were also present in Medina. That Bedouin, as he was pointing to Imam al-Jawad (peace be upon him) with his hand, asked me, ‘Who is this young man?’ I responded, ‘He is the successor and executor of the Prophet of God.’ He said, ‘Glory be to God! The Prophet of God passed away nearly 200 years ago, while this is a young man. How can he be the executor of the Prophet of God?’ I replied, ‘This venerable personage is the executor of ‘Ali ibn Musa, and ‘Ali is the executor of Musa ibn Ja’far, and Musa is the executor of Ja’far ibn Muhammad, and Ja’far is the executor of Muhammad ibn ‘Ali, and Muhammad is the executor of ‘Ali ibn Husayn, and ‘Ali is the executor of Husayn, and Husayn is the executor of Hasan, and Hasan is the executor of the Commander of the Faithful, ‘Ali ibn Abi Talib, and ‘Ali ibn Abi Talib is the executor of the Prophet of God.'”

When the physician wished to bleed the Imam’s vein (bloodletting in traditional medicine), Ali ibn Ja’far rose and said: “My master, allow me first to have my vein bled, so that the sharpness of the iron may become familiar with my body before yours.” I said to the Arab: “Do you see? He is the father’s uncle of the Imam.” After the treatment, Imam Jawad (peace be upon him) rose to leave; Ali ibn Ja’far stepped forward and placed the sandals of the Imam (peace be upon him) before his feet.

According to the narration mentioned, Husayn ibn Musa al-Kazim (peace be upon him) introduces Imam Jawad (peace be upon him) to a common individual who did not recognize him, with great etiquette and respect, mentioning the lineage. And to make the person more aware of the noble personality of Imam Jawad (peace be upon him), he draws attention to the behavior of Ali ibn Ja’far (peace be upon him), the elder uncle of the Imam, who acted with respect, humility, and affection towards him.

Endorsed by Two Infallible Imams

Husayn ibn Musa al-Kazim (peace be upon him) was both compassionate and benevolent. According to a reliable narration: Ibn Abi Nasr al-Bazanti asked Imam al-Jawad (peace be upon him), “Which of your paternal uncles is the most compassionate towards you?” In response, he pointed to their uncle Husayn ibn Musa al-Kazim (peace be upon him). Imam al-Rida (peace be upon him) – who was present in that gathering – corroborated Imam al-Jawad’s statement and said, “By God, he spoke the truth. By God, the most compassionate and benevolent of his paternal uncles is Husayn.”

The narration cited demonstrates the seal of approval and trust of two infallible Imams towards Husayn ibn Musa al-Kazim (peace be upon him). The affection manifested in Imam al-Jawad’s response, further amplified by Imam al-Rida’s extraordinary endorsement through double oaths and the use of the superlative form to describe his brother’s compassion and benevolence, reaches a pinnacle.

From another perspective, one can say that Husayn ibn Musa al-Kazim’s (peace be upon him) benevolence and compassion transcended mere familial affection, and with the evidence of his defense of the Wilayah (guardianship) and Imamate, and the Imams’ (peace be upon them) approval, it is a tribute and gratitude for Husayn ibn Musa al-Kazim’s (peace be upon him) efforts in supporting their Wilayah and Imamate.

A Scholar and Hadith Narrator

Hussain ibn Musa al-Kadhim (peace be upon him) had the privilege of benefiting from the presence of three infallible Imams (peace be upon them). In addition to being a student of these three esteemed Imams, he was also a student of the mother of his own teacher, the great scholar, as well as the mother of Ahmad ibn Musa (peace be upon him). He has narrated reliable hadiths in the domains of beliefs, history, ethics, jurisprudence, and healthcare.

One of the distinguishing features of the hadiths narrated by Hussain ibn Musa al-Kadhim (peace be upon him) is that he did not narrate hadiths from anyone other than his father, brother, and mother.

Hussain ibn Musa al-Kadhim (peace be upon him) also nurtured students who propagated and promoted the religion and elucidated the concept of Wilayah (guardianship of the Imams), and their names are mentioned in the chain of narrators of some hadiths.

The Hadiths of Hussain ibn Musa al-Kadhim (peace be upon him)

4-1 Historical Hadiths

Hussain ibn Musa al-Kadhim (peace be upon him) is the narrator of the renowned hadith of “Ashab al-‘Uqbah” or “Ashab ad-Dabbah,” in which the peculiar incident of the unsuccessful assassination attempt on the Noble Prophet of Islam (peace be upon him) is narrated. This report clearly highlights the prominent role of the Commander of the Faithful, Imam Ali (peace be upon him), in safeguarding the Noble Prophet (peace be upon him).

He has also narrated the hadith of Laylat al-Mabeet (the Night of Staying Behind) with unparalleled details, recounting the act of sacrifice by the Commander of the Faithful (peace be upon him) on the night when the enemies had united to kill the Prophet (peace be upon him).

Hussain ibn Musa al-Kadhim (peace be upon him) narrates a hadith from the Commander of the Faithful (peace be upon him), in which Imam Ali (peace be upon him) alludes to the ingratitude of the people towards the rights of the Messenger of Allah (peace be upon him), the Guided Imams (peace be upon them), and the believers. Hussain ibn Musa narrates from his forefathers from Imam Ali (peace be upon him) that he said:

“The Messenger of Allah (peace be upon him) is unknown. His benevolence has not been appreciated, even though he has bestowed kindness upon the Quraysh, the Arabs, and the non-Arabs. Who else has been more benevolent to this creation than the Messenger of Allah (peace be upon him)? We, the Household, have also faced ingratitude. They have not recognized the value of our benevolence, and the righteous believers are also unknown and unappreciated, and their good deeds are not valued.”

Hussain ibn Musa ibn Ja’far (peace be upon him) narrates in another report:

“One day, I saw a silver ring on the hand of Abu Ja’far Muhammad ibn ‘Ali al-Ridha (peace be upon him) that had become thin and delicate due to excessive use. I said: ‘Someone like you wears such a ring?’ He replied: ‘This is the ring of Sulayman ibn Dawud (peace be upon them).'” (Ibn Tawus, ‘Ali ibn Musa, Dar al-Dhakha’ir lil-Matbu’at, Qum, n.d., p. 236)

Hussain ibn Musa al-Kazim (peace be upon him), the younger brother of Imam al-Ridha (peace be upon him), also narrates two other reports that demonstrate the Imam’s knowledge of the unseen:

“We were sitting with a group of Hashemite youths around Imam al-Ridha (peace be upon him) when Ja’far ibn ‘Umar al-‘Alawi passed by us in a state of poverty. Some of us looked at him with a mocking gaze. The Imam said: ‘You will soon see that his life has changed, his wealth has increased, his servants have become many, and his appearance has become refined.’ After one month, he became the governor and administrator of Medina, and his life changed as the Imam had said. From then on, Ja’far ibn ‘Umar al-‘Alawi would frequently pass by us, with many servants preceding him. We would stand up, honor him, and pray for him.” (al-Irbili, ‘Ali ibn ‘Isa, and Al-Kawthar, ‘Ali, 1433 AH, Kashf al-Ghumma fi Ma’rifat al-A’imma, [n.p.]: Al-Majma’ al-‘Alami li Ahl al-Bayt (peace be upon them), vol. 3, p. 432)

“One day, when there was no cloud in the sky, we accompanied Imam al-Ridha (peace be upon him) to one of his estates. When we reached the outskirts of the city, he said: ‘Have you brought your raincoats with you?’ We said: ‘What need do we have for raincoats when there is no cloud and we do not expect rain?’ He said: ‘But I have brought the raincoats, and soon you will be soaked by the rain!’ We had not gone far when a cloud appeared, and it rained so heavily that each of us was concerned only for ourselves, and we all got soaked.” (al-Irbili, ‘Ali ibn ‘Isa, and Al-Kawthar, ‘Ali, 1433 AH, Kashf al-Ghumma fi Ma’rifat al-A’imma, [n.p.]: Al-Majma’ al-‘Alami li Ahl al-Bayt (peace be upon them), vol. 3, p. 432)

two beautiful narrations about the Prophet’s love for Imam Ali (peace be upon them) and the recommendation to observe his rights by Imam Hussain ibn Musa al-Kadhim (peace be upon him):

Hussain ibn Musa (peace be upon him) narrates from his father, from his forefathers, from Ali ibn Abi Talib (peace be upon him):

The Prophet of God (peace be upon him) said on the Day of the Trench: “O God, You have taken from me Ubaidah ibn al-Harith on the Day of Badr, and Hamzah ibn ‘Abdul-Muttalib on the Day of Uhud, and this Ali is here; do not leave me alone, and You are the best of inheritors.” (Muhammad Mahdi al-Sharif et al., Encyclopedia of Imam Ali ibn Abi Talib (peace be upon him) in the Book, Sunnah, and History, Vol. 1, p. 294)

Hussain ibn Musa ibn Ja’far (peace be upon him) narrated from his noble ancestors that Amir al-Mu’minin (Imam Ali, peace be upon him) said:

The Prophet (peace be upon him) ordered me to go among the people and say in a loud voice: “The curse of God be upon whoever oppresses his hired worker in paying his wage. The curse of God be upon whoever loves someone who is not his true master. The curse of God be upon whoever insults his parents.”

I carried out his order and said these phrases to the people. Umar ibn al-Khattab said to me: “Do these phrases have a special interpretation?” I said: “God and His Prophet know best.”

Then he (Umar) came with a group of the Prophet’s companions to the Prophet (peace be upon him). Umar said: “O Prophet of God! Do the phrases that Ali recited have an interpretation?”

He (the Prophet) said: “Yes, I ordered him to proclaim: ‘The curse of God be upon whoever oppresses his hired worker in paying his wage.’ And God has said: ‘Say, I do not ask you for any payment for it except the love for [my] relative.’ So the curse of God be upon whoever oppresses us. And I ordered him to say: ‘The curse of God be upon whoever loves other than his true guardians.’ And God says: ‘The Prophet is closer to the believers than themselves.’ So whoever I am his guardian, Ali is his guardian. Therefore, the curse of God be upon whoever takes anyone other than Ali and his children as his guardian and leader.”

I also commanded him to say: ‘May God’s curse be upon the one who insults his father and mother.’ And I take God and you as witnesses that I and Ali are the two fathers of the believers, and may God’s curse be upon the one who insults either of us.

When that group left the presence of the Prophet after these words, ‘Umar said: ‘O companions of Muhammad! The Prophet never emphasized the wilayah (leadership) of ‘Ali in Ghadir Khumm or anywhere else as he did today.’

(Majlisi, Muhammad Baqir ibn Muhammad Taqi, Mustarhimi, Hidayatullah, Ghaffari, ‘Ali Akbar, Behbudi, Muhammad Baqir, Misbah Yazdi, Muhammad Taqi, Mahmudi, Muhammad Baqir, Khurasan, Muhammad Mahdi, and others. 1368–1403. Bihar al-Anwar. 111 volumes. Beirut – Lebanon: Dar Ihya’ al-Turath al-‘Arabi. Volume 22, page 490, citing al-Tarif, pages 37 and 38)

Fiqhi (Jurisprudential):

Husayn ibn Musa (peace be upon him) narrated two jurisprudential hadiths in which the rulings of correct recitation in prayer and early Friday ghusl (ritual bathing) in special circumstances are explained. One of them is narrated as follows:

Husayn ibn Musa (peace be upon him) narrates from his mother and Umm Ahmad, the daughter of Musa ibn Ja’far (peace be upon him):

We were traveling with Abu al-Hasan (peace be upon him) in the desert towards Baghdad. On Thursday, the Imam said: ‘Today, perform ghusl with the intention of Friday, as there will be little water tomorrow.’ And we performed ghusl on Thursday with the intention of Friday.”

(Sheikh Saduq Muhammad ibn ‘Ali, Man La Yahduruhu al-Faqih, The Society of Teachers of the Seminary of Qom, Qom, 1413 AH, Volume 1, page 111)”

Hussain ibn Musa(a) is a narrator of a hadith that indicates the compassion and mercy of the Lord of the Worlds towards the condition of His servants in difficulties and distress. It is where the Benevolent Lord commands the recording angels: “Do not record the inappropriate behavior and ungrateful speech of My servants when they are in affliction.

Muhammad ibn Isma’il ibn Ibrahim ibn Musa ibn Ja’far narrates: My two uncles, ‘Ali ibn Musa and Hussain ibn Musa, narrated from their father Musa ibn Ja’far(a), from their ancestors, from Imam ‘Ali(a), from the Prophet(s), who said: The Almighty Lord commanded the guardian angels of revelation: “When My believing servant is in distress, do not write anything against him.” (al-Tusi, Muhammad ibn al-Hasan, Qum: Mu’assasat al-Ba’thah, 1414 AH, p.571)

He also narrates a beautiful hadith from Amir al-Mu’minin(a), in which Imam ‘Ali(a) explains the states of the believers and offers them advice:

Hussain ibn Musa narrates from his father Musa ibn Ja’far(a), from his ancestors, from Imam ‘Ali(a), who said:

The believer is always, morning and evening, in a state of fear and apprehension, even if he is righteous. This is because he sees himself between two things: the past life that has elapsed, and he does not know how Allah will deal with him (whether He will accept his deeds and forgive his sins?), and the remaining life, in which he does not know what good or bad events await him, and how he will deal with the causes of destruction.

So, O people! Speak good words so that you may be recognized by them and act upon them so that you may be counted among their people. Maintain the ties of kinship, and even if they have severed relations with you and returned to someone you have boycotted, do so with grace, and return the trust to its owner, and fulfill the covenant with the one with whom you have made a covenant, and when you judge, make justice your way. (Translation of Bihār al-Anwār, Volume 1, page 392, Publisher: Ganjineh, Tehran)

The brother of Imam Reza (peace be upon him) is also the narrator of another tradition in which Hazrat Abu Talib, the father of Imam Ali (peace be upon him), describes the moral characteristics of the Prophet (peace be upon him).

Muhammad ibn Isma’il ibn Ibrahim narrated from his paternal uncle, Husayn ibn Musa (peace be upon him), from his ancestors, from Imam Ali (peace be upon him), from Abu Talib, who said: By God, my brother’s son Muhammad was truthful. I said: O Muhammad, for what purpose were you sent? He said: For maintaining the ties of kinship, establishing prayer, and paying zakat. (Maʿrashi, Shihāb al-Dīn, Murādī, Muḥammad, Maḥmūdī, Muḥammad Javād, Ṣiḥḥatī Sardārūdī, Muḥammad, Maʿrashi, Maḥmūd, Isfandiyārī, Muḥammad, Jadīdī Najād, Muḥammad Riḍā, and others. 1430 AH. Encyclopedia of Imamate in the Texts of Ahl al-Sunnah. 20 volumes. Qom – Iran: Ṣaḥīfah Khirad. Volume 6, page 127, cited from al-Iṣābah, Ibn Ḥajar, Volume 7, page 203)

4-4 Sanitary

Imam Hasan ibn Musa (peace be upon him) narrates a tradition about the health advice of his father, saying:

One day when my father Musa ibn Ja’far (peace be upon him) was coming out of the bathroom, a man from the children of Zubayr named Kaind, who had henna on his hand, met him. The Imam asked him: What is the mark on your hand? He said: Henna. The Imam said: My father, who was the most knowledgeable person of his time, narrated from his father, from his grandfather, that the Holy Prophet (peace be upon him) said: Whoever enters the bathroom should first apply natron (noureh) and then apply henna from the top of the head to the soles of the feet. This protects against insanity, leprosy, vitiligo, and skin itching, until the next time he uses natron (noureh). (Al-Kulayni, Muhammad ibn Ya’qub, Al-Kafi, Dar al-Hadith Cultural and Scientific Institute, volume 13, page 187)

History of the Shrine

Historical evidence, including the existence of an inscription from 494 AH (the last years of the 5th century AH) from the historical building of the shrine of Imam Husayn ibn Musa al-Kadhim (peace be upon him), indicates that this noble Imam has had a shrine and mausoleum for centuries.

There are also reports about Imam Reza’s (peace be upon him) attention to this sacred place. One of these reports, which shows Imam Reza’s (peace be upon him) attention and recommendation for the development of the shrine of his brother, is the report of Mirza Ali Khan Naini, known as Safa’ al-Saltanah, in the book “Report of the Desert” or “Gift of the Poor”. He writes:

It is reported in this research that Sheikh Ali Sheibani, may God have mercy on him, who was one of the great scholars, set out from his homeland with the intention of visiting the Holy Kaaba. When he reached Tabas, he was honored to visit Imam Reza (peace be upon him) in a dream at night. The Imam said to him: “The amount of money you have prepared for the pilgrimage to the Holy House of God, spend it on the construction of the shrine of Prince Hussein, which will be accepted by God in place of the Hajj.” The Imam also showed him the sign of the burial site. The Sheikh said: “I am a stranger and it is doubtful that I can carry out this task.” The Imam said: “We have also recommended to the ruler that he should assist you.” The Sheikh woke up and recorded the sign that the Imam had given him. He then went to the residence of the ruler, who was one of the Uzbek khans. From the other side, the ruler had also been ordered in a dream to assist him, and was awaiting his arrival. When the Sheikh, may God have mercy on him, entered, he recounted the details of the event. The ruler placed his finger on his eye in acceptance, and ordered the workers to excavate the specified location. They found a young man of medium build, wheat-colored complexion, with a dimple in the right corner of his eyebrow. The Sheikh immediately prostrated himself, giving thanks to God, and used the money to repair the shrine. He also purchased some of the lands around it and endowed them to this shrine. After that, others gradually built a large dome in front of the shrine, and completed a courtyard with a spacious and magnificent hall and arches.

The book Tarai’q al-Haqa’iq also mentions this shrine, and the author writes: “There is a shrine of Sultan Husayn about half a league from there (Tabas), with a shrine, building, and endowments, and the old city is around the same shrine.” Selected Articles from the Proceedings of the First Research Conference Commemorating the Personality of Husayn ibn Musa al-Kazim (peace be upon him), Tehran, Fekrebekr, 2014, p. 258.

The historical building of the shrine of Imam Husayn ibn Musa (peace be upon him) was registered in 1939 with the registration number 337 as one of the national monuments of Iran. However, unfortunately, the building of the shrine was also destroyed in the devastating Tabas earthquake in 1978.

In 1994, at the request of the then custodian of the Astan Quds Razavi, and with the approval of the Supreme Leader, the custodianship of this sacred site was transferred to the Astan Quds Razavi in order to facilitate the reconstruction process and better manage the resources and endowments of the shrine of Husayn ibn Musa (peace be upon him).

The Illuminated Shrine: The illuminated shrine of Husayn ibn Musa al-Kazim (peace be upon him) has long been a place of visitation for the neighboring residents and desert travelers. People present their needs and the secrets of their hearts to him and consider him an intermediary between them and his noble brother and grandfather, so that he may intercede for them in the divine presence and resolve the problems of their worldly and afterlife affairs.

The miraculous acts and favors of Husayn ibn Musa (peace be upon him) encompass the visitors and neighbors of this shrine, and many return from visiting him with their wishes granted and their hearts illuminated.

Some examples of the attention and favors of Imam Husayn ibn Musa al-Kazim (peace be upon him) towards his pilgrims:

6-1 Healing the Blemishes on the Face of a Young Girl

Upon seeing the first blemishes appear on the beautiful face of their young daughter, the parents quickly sought treatment for her. The doctors’ diagnosis was a rare skin condition that required a long and time-consuming treatment process. They said that it would take at least four years for the blemishes on the girl’s face to be completely resolved.

Whenever the parents looked at their daughter’s lovely countenance, their hearts were deeply saddened, and they were grieved and concerned, seeking a quick remedy and cure for her. At the suggestion of their beautiful daughter, they undertook a journey to the Arba’een pilgrimage. Along the way, they turned to all the imams and saints buried in the path, making vows and pleading for the healing of their child. The girl’s mother also made a request and vow at the shrine of Imam Husayn ibn Musa (peace be upon him) in the city of Tabas. However, the request of these parents during this long and illuminating journey remained apparently unanswered.

The compassionate mother says: On the birthday of the Prophet (peace be upon him) and Imam Sadiq (peace be upon him), I had taken the sheep out to graze in the field. In that moment, I looked up to the heavens and said to God: “If my daughter is healed, I will host a feast for Hazrat Abulfazl (peace be upon him) during the Fatimiyyah days and also give a sheep to the mosque of Imam Sadiq (peace be upon him).”

But these heartfelt prayers and sincere vows, even the anguished pleas at the shrine of Imam Reza (peace be upon him) on the 28th of Safar, received no response, and it was decreed that the resolution of this need would occur at another time and by another’s hand.

The family’s efforts to seek treatment led them towards traditional medicine, and they managed to secure an appointment with a renowned practitioner in this field in Tehran, embarking on a new journey.

The father chose a shorter path that passed by the town of Tabas without entering it. The mother did not mention stopping to visit the shrine, but as they passed by Tabas, she looked with a broken heart towards the dome and minarets of the shrine, and the pure face of her daughter, pleading with Husayn ibn Musa al-Kazim (peace be upon him) and the young Ali Akbar of Imam Husayn (peace be upon him) to help them.

The mother’s sorrowful and teary gaze, along with her heartfelt supplication and maternal worries for her young daughter’s future, constantly shifted between her child’s face and the dome that was steadily receding from view.

At that moment, the daughter looks at the small mirror she is holding and joyfully calls her mother to see that her face has no blemish.

Relieved, they continued their journey. Upon reaching their destination, the traditional medicine practitioner examined the daughter meticulously and confirmed that there was no skin problem, and the young lady was in perfect health.

6-2 Healing of the Patient’s Acute Depression

A young man, after the passing of his mother, brother, and sister, becomes depressed and seeks treatment from reputable physicians in Yazd. However, after a few months and taking strong medications, he does not improve. The doctors also lose hope and tell him that the scientific treatment, which is already being implemented, is the only way and he should not expect anything else.

The young man and his father come to visit the shrine of Imam Hossein ibn Musa al-Kazim (peace be upon him), place their hands on the holy shrine, and beseechingly and with a broken heart turn to him and ask him for their need. The young man suddenly notices the presence of a gentleman in green clothing next to him, who strokes his head and tells him, “Your problem has been solved.”

6-3 Showing Attention to the Concerns of the Mother of a Sick Child

Mrs. Samira, the mother of little Mehrsay who had speech and movement difficulties, says: My little daughter was hospitalized for a few days in Tabas hospital. From the window of the room, the dome and minarets of the shrine of Hossein ibn Musa al-Kazim (peace be upon him) could be seen.

From time to time, I would talk and confide in the Imam’s shrine, and I would tell him that unfortunately, visiting your brother Imam Reza (peace be upon him) is not possible for us, but I am very eager to come and kiss your feet and express my loyalty to you.

It took a while until on the 12th day of the blessed month of Ramadan, I had the opportunity to recite the Quran at home along with a television program. Suddenly, I remembered the memories of the hospital and the request for a visit to the Imam’s shrine. Heartbroken, I told him: “You have also forgotten us, and not even one day is arranged for us to come and visit you with my daughter.”

At that moment, the house phone rang, and an acquaintance invited us to the Imam’s shrine’s Iftar (breaking the fast) feast. Therefore, that very night, we were blessed with a visit to the shrine of Hossein ibn Musa al-Kazim (peace be upon him) and a gracious meal in his company.

The young mother writes this memorable day’s experience with beautiful enthusiasm, considering it a sign from the Imam and his attention to even the simplest of heart’s requests, and states: “From now on, I will only ask Hossein ibn Musa al-Kazim (peace be upon him) for the healing of my daughter.”

Welfare Services

The Shrine of Imam Husayn ibn Musa al-Kazim (peace be upon him) is located in a land area of 169,860 square meters in the northwest corner of Tabas County. It has one hundred and fifty rooms around this courtyard and residence, as well as guesthouses built on the heights of the entrance portals, providing suitable accommodations for pilgrims.

The sacred graves of the martyrs, beautiful water fountains, diverse trees and shrubs, and four 36-meter-tall minarets standing tall on the four corners of the courtyard and residence of the Imam are among the features that add to the grandeur, magnificence, and beauty of this large cultural complex. In this complex, more than 13,000 square meters of pilgrimage, worship, and accommodation spaces have been constructed, and 62,300 square meters of the spiritual space of this sacred place have been dedicated to planting flowers, trees, citrus fruits, and date palms.

The construction of 22 beautiful water fountains, 87 toilet facilities, and the paving of more than 19,000 square meters of the pilgrims’ walkways are among the valuable efforts made by the Astan Quds Razavi (the custodianship of the Shrine of Imam Reza) to provide for the welfare of the pilgrims in this place.

The significant and valuable services of the Astan Quds Razavi, as well as the geographical location of Tabas County and its position on the path of the pilgrims to the Shrine of Imam Ali ibn Musa al-Reza (peace be upon him) from the central regions of Islamic Iran, have made Tabas County the meeting point of Imam Reza’s pilgrims, the first pilgrimage city in South Khorasan Province, and the fourth pilgrimage city in the country, annually hosting around six million pilgrims.

• Kitchens: Two fully equipped kitchens with boiling water are available 24/7 and free of charge for the pilgrims.
• Children’s Playground: In the eastern part of the shrine, a 1,000-square-meter paved area with various play equipment has been installed to provide moments of joy and happiness for children.
• Parking: Parking lots 1 and 2 are located on the eastern and western sides of the shrine, dedicated to the parking of vehicles and protected around the clock.
• Temporary accommodation: Facilities have been provided to accommodate up to 20,000 people within the precincts of the holy shrine.
• Hazrat Hussein ibn Musa al-Kadhim (A.S.) Park: Covering an area of 3.9 hectares along the Hazrat Ayatollah Vaez Tabasi Boulevard, 500 meters from the eastern side of the holy shrine, this park features short-term accommodation facilities, commercial units, children’s play equipment, and sanitation facilities.
• Hazrat Fatima Ma’sumah (S.A.) Tea House: A beautiful and elegant space within the holy shrine’s courtyard, where visitors can rest and enjoy a blessed cup of tea, welcoming guests every night.
• Razwan Bathhouse and the Ritual Slaughterhouse for votive animal sacrifices are among the other welfare services provided by the blessed shrine.

Cultural Services

• Library: With over 80,000 printed sources and 10 million non-print resources, it operates in two sections for brothers and sisters.
• Cultural Products Store and Exhibition: Located in Room 124, at the entrances of Bab al-Ghadir and Bab al-Shuhada.
• Meeqat al-Ridha Cultural Complex Conference Hall: With a capacity of 350 people, it hosts conferences, dialogues, religious and intellectual discussion series, and film screenings.
• Meeqat al-Ridha Qur’an and Religious Knowledge Center: Responsible for organizing various Qur’anic and religious education courses, both in-person and online.
• Child and Youth Center: “Garden of Angels” (for holding coming-of-age ceremonies), “Kindly Uncle” children’s hall, “Generation of the Arrival” gatherings, “Café Dialogue” free thought station, “A Good Day, A Good Feeling” and “Heavenly Banquet” excursions, among the educational programs of this center.
• Meeqat al-Ridha Counseling Center: Providing counseling services to applicants and organizing various courses on child upbringing, adolescence, marriage, and family strengthening.
• Meeqat al-Ridha Women’s Center: Providing specialized cultural services to women and organizing gatherings centered around women.