The First Inner Ziyarah

On the authority of Dawood al-Raqqi (peace be upon him), he said: I asked our Master Assadiq (may his glory be exalted) about the inner meaning (Batin) of the Ziyarah. He said: "O Dawood, do you not know that Allah has praiseworthy spots where He loves His Name to be mentioned, and they are the places of the Imam's ascension (Mi'raj)?"

I said: "My Master, what must the knowing believer do in those spots which you described?"

He said: "He must come to those spots that have been described, negate from Allah what the falsifiers have said, and say:

'In the name of Allah, the Most Gracious, the Most Merciful. You are too majestic, O my Master, for humanity (Nasut) to resemble You, or for the sky to shade You, or for the earth to carry You, or for the near and the far to encompass You, or for domes to be struck over You, or for hands to touch You, or for eyes to perceive You, or for killing to attain You, or for the edge of swords to fall upon You, or for shrouds to be wrapped around You, or for graves to inhabit You, or for mankind to dwell in You, or for marriage to touch You. I have disbelieved in whoever doubted You and made You, in his sensing and his belief, something sensed or touched, or in a thing, or from a thing, or upon a thing. Rather, You are the Originator of things however You will, and You manifest through whom You will to whom You will. There is no god but You, alone with no partner. You are exalted above what the oppressors say with a great exaltation. He [the oppressor] said that You are created, and did not say that You are worshipped. O Allah, I ask You by the first of Your Firstness, by the pre-existence of Your Eternity, by the suspensions of the Veils of Light from Your Holiness, and by what appeared to the eye of Your Intimacy, that You transfer us from the difference of bodies to the abode of Your noble Lights, for us and for all the believers, O Ali, O Great (Adhim).'"¹