There are several points that demonstrate the greatness and significance of this ziyarah, including:
Looking at the chain of narration, the ziyarah is transmitted from a Ma‘soom1 (a). Imam Baqir (a) specifically emphasized the recitation of this ziyarah when visiting Imām Ḥusayn (a) on the day of Ashura. He said to ‘Alqamah al-Hadrami: “If you can visit him every day from your home with this ziyarah, then do so.” The Imam (a) also stated that for the one who recites this ziyarah, whether on Ashura or any other day, there is the reward of: “Two thousand Hajj, two thousand ‘Umrah, and two thousand battles, all alongside the Messenger of Allah (a) and the rightly guided Imams (a).” He (a) added: “And I am the guarantor for those who do all of this.”
From this introduction, we learn the following:
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The ziyarah is narrated from a Ma‘soom.
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There is explicit emphasis from the Ma‘soom (a) on reciting this ziyarah.
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Great rewards are promised for those who recite it, and most importantly, the Ma‘soom (a) himself guarantees these rewards.
In summary: The Ma‘soom (a) does not speak from personal desire, nor are his actions random. His words and deeds are authoritative proofs. What has been stated above reflects the significance, greatness, uniqueness, and spiritual impact of Ziyarat Ashura.
When we study the biographies of great scholars and ‘Urafa2, we find a common trait among them: their consistent recitation of Ziyarat Ashura and their strong encouragement to believers to do the same. This consistency and insistence from such revered personalities is certainly not baseless, it is founded on deep intellectual and spiritual understanding.
For instance, it is mentioned in the biography of Sayyid Imam Khomeini (q) that despite his busy schedule and immense responsibilities, he used to recite Ziyarat Ashura daily after the morning prayer, with emphasis on repeating the curses (la‘n) and salutations (salam) one hundred times. Likewise, the gnostic scholar Shaykh Bahjat (q) was known for his devotion to reciting Ziyarat Ashura daily after Fajr prayer, repeating the la‘n and salam one hundred times. Their commitment to this daily recitation, especially in the early morning, seems to be a conscious effort to begin the day with salutation to Imām Ḥusayn (a), to affirm wilayah (loyalty) and bara’ah (disassociation). In doing so, they declared allegiance to the inheritor of the prophetic and divine legacy, Ḥusayn (a), and disavowal from the heirs of the tyrants and killers of Ḥusayn (a).
This is the most important point, and it is the foundation behind this humble attempt to write an explanation of this great ziyarah. Ziyarat Ashura contains essential, powerful, and elevated themes, such as la‘n, wilayah, bara’ah, and vengeance, which stem from the very essence and soul of Islam. These are the principles that should form the daily spiritual program of every believer, both in word and action, as a means to fulfill the highest objective: preparing for the reappearance of the Awaited Savior, al-Baqiyyatullah al-A‘tham (aj), to establish the Islamic government and spread divine justice on earth.
The great effects of this ziyarah have been confirmed through experience. Among the well-known practices, scholars often recommend reciting Ziyarat Ashura for forty consecutive days to fulfill needs, attain divine assistance, and achieve success and victories. Its daily recitation also serves as a protective shield, helping one avoid sin and gain success in obedience. Alongside its daily blessings, it is recommended for believers to undertake multiple forty-day recitations of this ziyarah with various intentions, asking Allah for success in attaining the means of spiritual perfection.