Jabir's powerful words to 'Atiyyah on the Arba'in of Imam al-Husayn ('A)

Al-A’mash narrates from ‘Atiyyah al-‘Awfi, who said:


I left with Jabir bin ‘Abdillah al-Ansari (may Allah have mercy on him) to visit the grave of al-Husayn bin ‘Ali (‘a) bin Abi Talib (upon whom be peace); and when we entered Karbala, Jabir came near the bank of River Euphrates, performed the major ablution (ghusl) and wore his clothes; then he opened his purse which contained su’d [a plant with sweet odor]. He spread the perfume over his body; thereafter he did not take a step save in the remembrance of Allah, until he neared the grave [of al-Husayn ‘a].


[Then] he said to me:


Make me touch the grave, and I made him do so. Thereupon he fell over the grave unconscious.


I sprinkled some water on him, and he gained consciousness.


Then he cried three times ‘Ya Husayn....’


Addressing al-Husayn (‘a) he said: 


Why is the beloved not responding to the call of the lover? And how can you respond, while your veins have been severed, and your body has been separated from your head? I bear witness that you are the offspring of Prophets, and the son of the master of believers, and the offspring of the companion of piety, and the offspring of guidance, and the fifth member of the people of the cloak, and the son of the master of chiefs, and the son of Fatimah, the mistress of women; how can you not be so, while the hand of the Leader of Apostles (s) fed you, and you were breast fed from the breast of belief, and trained in the bosoms of pious people, your weaning accompanied the state of utter submission; hence you enjoyed a pleasant state both during your life and death; however, the hearts of the believers are sorrowful due to your separation, and do not doubt about your good position. So upon you be Allah’s Peace and Approval. And I bear witness that you faced what your brother [Prophet] Yahya ('a) had faced.

Thereafter Jabir felt the presence around the grave and said:


Peace be unto you and the spirits that have descended in the neighborhood of al-Husayn (‘a)…I bear witness that you kept prayer steadfast and gave the zakat and you commanded the good and prohibited the forbidden and struggled against the deniers of religion and you worshipped Allah until conviction came to you.


I swear by the One Who sent Muhammad as a Prophet with truth; surely we participated with you in what you encountered.


‘Atiyyah (not understanding this powerful statement made by Jabir) says: I asked Jabir: How can that be possible, while we did not descend on any valley, nor did we climb any mountainous area, nor did we fight with the sword, whereas the heads of the group of al-Husayn (‘a) have been separated from their bodies, their children made orphans and their women made widows? 


Jabir said: “O ‘Atiyyah, I heard from my beloved, the Apostle of Allah (S), say:

‘Whosoever loves a nation, would be resurrected with them, and whosoever loves the deed of a nation, would be considered one who has participated in the deed. I swear by the One Who Sent Muhammad as a Prophet in truth, surely my intention and the intention of my companions is according to the intention of al-Husayn and his companions.


[Then Jabir says to ‘Atiyyah]: take me towards the houses of Kufa[n]. ‘Atiyyah says: when we reached a certain point on the way, Jabir said to me: ‘O ‘Atiyyah, may I advise you, for I do not think that I shall meet you after this short journey? Love the lover of Aali Muhammad as long as he/shes loves them, and have aversion for one who has aversion for Aali Muhammad as long as he/she has aversion for them, even if he/she were to fast and stand in prayer frequently; and befriend the lover of Aali Muhammad, for surely if one of their feet were to slip due to excess of sin, the other foot would be firm due to love for Aali Muhammad, for verily the lover of Aali Muhammad would return to Paradise and one who have aversion for them would return to Hell Fire.


[Ref: 'Allamah Majlisi, Bihar al-Anwaar, v.65, p.131]

The 'Ahl al-Islam' in Ziyarat 'Ashura

Are WE part of the Ahl al-Islam?
Sh Muhammad Khalfan


The genitive construction Ahl al-Islam denotes ‘those who are intimate and attached to Islam’. The literal meaning of the word ahl according to some lexicographers is uns (intimacy) coupled with specific relationship and attachment (Al-Mustafawi, Al-Tahqiq fi Kalimat al-Qur'an al-Karim, v.1, p.169). The word Ahl al-Bayt refers to the people of a house, because they are intimate, attached, and have a specific relationship to the house.


Therefore when we say that the loss and calamity is great on all the Ahl al-Islam we mean that all those who really have intimacy, attachment and relationship with Islam suffer with great loss and calamity. This is where we must try to analyze ourselves and see whether we are from the Ahl al-Islam or not.


The main reason why the Ahl al-Islam must express sorrow is that Imam al-Husayn (A) is the epitome of Islam. Naturally therefore, all the lovers of Islam would tangibly feel sorrowful when any kind of calamity befalls him.


In one of his counsels to his contemporary, Imam al-Baqir (A) describing the Ahl al-Bayt (A), says: 'And we are the places of the Divine Message, and we are the Religion...' (Al-Daylami, Irshad al-Qulub, v.2, p.418)


And in another tradition, Imam al-Sadiq (A) informs his companion Dawud: 'O Dawud, we are the prayer (al-Salat) in the Book of Allah, the Invincible and Exalted, and we are the poor rate (zakat), and we are the fast (al-Siyam), and we are the pilgrimage (al-Hajj) and we are the sacred month (al-shahr al-Haram) and we are the sacred city (al-balad al-Haram) and we are the Ka'ba of Allah and we are the qibla of Allah...' ('Allama Majlisi, Bihar al-Anwar, v.24, p.303)


These traditions inform us that the Imams of the Ahl al-Bayt (A) were epitomes of religion. Therefore love for religion in the true sense is love for them, and vice versa.


Sh Muhammad Khalfan; The Sacred Effusion

Never abondon 3 things

"There is no Prophet in the heavens or on earth who does not ask Allah for permission to go to the Ziyarah of Husain. (There is always) a crowd (of Prophets) descending (to go to the Ziyarah of Husain) and a crowd ascending (back to the heavens).

(Imam As-Sadiq, as) Kamil Al-Ziyarat, p225

Never abondon 3 things

Ayatullah Sayed Murtadha Muwahhid Abtahi (ra) narrates:

When the controversy about tobacco had surfaced, some scholars from Isfahaan rose to defy the tyrannical government. Their revolt paid off and the Government had to admit defeat. Then the government officials wrote a letter in Arabic and sent it to Haaj Mirza Burujerdi (ra) in Isfahaan, who was to deliver it to Ayatullah Mirza Mohammed Hussein Shirazi (ra) in Najaf.  
Haaj Mirza Burujerdi (ra) went to Samarrah to deliver the letter; he met Haaj Mirza Fateh Ali Sultan Abaadi (ra). The latter is the teacher of Ayatullah Haaj Mirza Hussein Nadwi (ra) and has written the famous book 'Al Kalematut Tayyebah fil Infaaq.'

Haaj Mirza Fateh Ali Sultan Abaadi (ra) after greeting Haaj Mirza Burujerdi (ra) declared, 'I know the purpose of your visit, it is to deliver the letter.'
Then Mirza Fateh Ali (ra) began narrating the contents of the letter which was still with Haaj Mirza Burujerdi (ra).

He gave a glimpse of his astonishing spiritual powers by recounting the exact text of the letter. When Haaj Mirza Burujerdi (ra) witnessed this, he was shocked and asked Mirza Fateh Ali (ra) was some recomendation. The latter said, 'But you are yourself very spiritual.

Haaj Mirza Burujerdi (ra) insisted and said, 'I want to acquire some teachings from you that will serve me as guidance.'
 
Mirza Fateh Ali (ra) replied, 'Never abondon 3 things:
1. The Salaah at the beginning of every month
2. Salaat-ul-Wahshah when you receive the news of someones demise
3. Recitation of Ziyarat-e-Ashura regularly' 
After this incident, Haaj Mirza Burujerdi (ra) used to recite Ziyarat-e-Ashura regularly; to the extent that on the day of Ashura, he used to recite this Ziyarah on behalf of each martyr, individually. He never gave up recitation of this Ziyarah.

Even if he was in some gathering (majlis) or in the mosque, he used to get busy in its recitation for this Ziyarah is nothing but the word of Allah narrated to us by the Aimmah (as).
 
Haaj Mirza Burujerdi (ra) used to recite this Ziyarah with such focus that he did not like to be disturbed while reciting.

 

Once he was invited for a feast. There, everyone sat down to begin eating. Even Haaj Mirza Burujerdi (ra) was seated along with other guests. But he had begun recitation of this Ziyarah and therefore did not touch the food. When he host learnt of this, he sent the food to Mirza's house.
Haaj Mirza Burujerdi's son-in-law, Mirza Mohamed Baqir (ra) (author of Faz-e-Akber) narrates, 'I witnessed that even during Sakaratul Mout, Haaj Mirza Burujerdi (ra) was engrossed in reciting this Ziyarah. When the intensity of his pain increased, he used to halt and then again resume its recitation. Till such a time that he left for the Aakhirah in that very state.'

Miracles of Ziyarat-e-Ashura

Ashura and al-Husayn's words

Muhammad ibn Bakran al-Naqqash in the Kufa Mosque and Muhammad ibn Ibrahim ibn Ishaq al-Mokattib in Ray - may God be pleased with him - narrated that Ahmad ibn Muhammad ibn Sa’eed al-Hamadani - a servant of the Hashemites - quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of his father that Abil Hassan Ali ibn Musa Al-Reza (s) said, 
“God will provide for the needs of this world and the Hereafter of whoever does not try to provide for his needs on the Day of Ashura. The Honorable the Exalted God will make the Resurrection Day a day of pleasure and happiness for whoever makes the Day of Ashura his day of calamity, mourning, sorrow and crying. If one considers the Day of Ashura to be a blessed day for him and hoards things up in his house on that day, whatever he hoards up will not be blessed. He will be resurrected along with Yazid, Ubaydillah ibn Ziyad and Umar ibn Sa’d - may God damn them - on the Resurrection Day.”
Ch 28, Part 1, 28-52, 'Uyun Akhbar al-Reza (as); By: Sheikh Sadooq

Imam Al-Hussein (as) on his way to Karbala said:          
This world has changed, snubbed, and its good has turned tail. Nothing has remained from it except a thing that is as scanty as the leftover of a cup and a mean life that is like a noxious grazing. Have you not noticed that the right is ignored and the evil is not forbidden? This is sufficient for making the believers desire for meeting God rightfully. I consider death as happiness and life with the wrongdoers as boredom. People are certainly the slaves of this world. The religion is only a slaver on their tongues. They turn it wherever their livelihood demands. If they are examined by misfortunes, the religious will be very little.
Tuhfaul Uqul; Abu Mohamed al-Hasan Bin Ali Bin al-Husein Bin Shu'ba al-Harrani

Imam Redha (A.S.) said: 

With the advent of the month of Muharram, my father Imam Kadhim (A.S.) would never be seen laughing; gloom and sadness would overcome him for (the first) ten days of the month; and when the tenth day of the month would dawn, it would be a day of tragedy, grief and weeping for him.
Amaali Saduq, pg. 111

The Clemency of the Ali (a), For the tear for Husayn (a)

One day Sheikh Bahjat talked about the generosity and open-handedness of the Imams (a.s) saying, 

'In Iraq, there is a small town near the place where the Tigris and Euphrates rivers meet called al-Musayyab. A Shiite man used to pass by this town from time to time whenever he went to perform the ziyara of the Commander of the Faithful (a), and a Sunni man, too, was residing in this same town. 

The latter quite often used to make fun of the Shiite man whenever he saw him going to visit the shrine of the Commander of the Faithful (a.s), so much so that he dared once to speak ill of the holy Imam (a.s), so the Shiite man was very angry and he complained about this matter to the Commander of the Faithful (a.s) during one of his visits. During that night, he saw the Imam (a.s) in a vision and once more complained to him about this matter. 

The Imam (a.s) said, 'He [the Sunni man] has done us a favor, and we cannot punish him in the life of this world no matter what sins he commits.' The Shiite man asked, 'What favor is it? Did he do you a favor when he dared to speak ill of you?' The Imam (a.s) said, 'No, but he was sitting one day at the meeting place of both rivers, the Tigris and the Euphrates, and he was looking at the Euphrates. He remembered the Kerbala story and the thirst of Imam al-Husain (a.s), so he said this to himself: 'Omer ibn Sa'd was wrong when he killed those men as they were thirsty, and it was better for him to give them water then kill them.' A tear trickled down his eyes out of grief for Abu Abdullah (a.s); therefore, it became mandatory on us never to punish him in this life.' 

The Shiite man says, I woke up from my sleep and returned to al-Musayyab and met the Sunni man on the road who said this to me in ridicule: 'Did you visit your Imam, and did you convey our message to him?!' I said, 'Yes, I conveyed your message to him, and I carry his message to you.' The man laughed and said. 'What is this message which you carry to me?' I narrated to him the incident from beginning to end. The Sunni man lowered his head to the ground and kept thinking: 'O Lord! Nobody at that moment was near me, and I did not talk about this incident to anyone; so, how did the Imam (a.s) become familiar with it?' Then he said, 'I testify that there is no god save Allah, and that Muhammad is the Messenger of Allah, and that Ali, the Commander of the Faithful, is a friend of Allah and the wasi of the Messenger of Allah.'


Sayyid Quddas says, Uswat al-Arifin

Worshippers of the night of 'Ashura

Sayyid Radi al-Din bin Tawus al-Hasani (may Allah elevate his noble spirit) in his well-known maqtal, al-Luhuf ala Qatla al-Tufuf narrates:
‘Al-Husayn and his companions were awake the whole night [of ‘Ashura] and their environment resembled an area permeated with the sound of the humming of bees. [In other words all of them were busy in the remembrance of Allah and the sound of their whisperings permeated the entire environment.] Some were in the state of ruku’, others in the state of sujud, some standing and others sitting...'

And al-Qazwini narrates from the History of al-A’tham al-Kafi:
'Surely that night neither al-Husayn nor anyone of his companions and supporters slept until morning.'

Worship is undoubtedly a merit when it is not reduced to mere actions and recitals. The companions of al-Husayn (a) were men who worshipped Almighty Allah out of awareness and knowledge. Their appellations such as ahibba’Allah (Divine lovers), ushshaaq (intense lovers) and kushifa lahum al-ghita (the curtains were unveiled for them), all demonstrate their knowledge and deep insight. This is because such qualities are essential corollaries of knowledge, without which they carry no meaning. It is such kind of worship that is natural and praiseworthy.

Expression of utter humility near the Absolute Perfect Being can only come about naturally after one realizes whom he is infront of. Such realization is in stages. Sometimes one has conceptual knowledge about the Creator and thus he maintains a degree of humility in prayer, but that cannot be compared to one who has presential knowledge of Allah.

It is such knowledge about which Imam Ali (a) talks in a conversation with a rabbi:
Abu al-Hasan al-Mawsali narrates from Abi Abdillah [al-Sadiq (a)] who said:
A rabbi came to Amir al-Mu’minin (a), and said: ‘Ya Amir al-Mu’minin, did you see your Lord when you worshipped Him?' Imam (a) said: ‘Woe unto you! Eyes do not comprehend Him in their ocular vision, but hearts see Him through the realities of conviction.'
[Al-’Àmili, al-Fusul al-Muhimma fi Usul al-A’imma, v.1, p.180]
 
The Holy Quran says:
'Muhammad is the Messenger of Allah, and those with him are firm of heart against the unbelievers, compassionate among themselves; you will see them bowing down, prostrating themselves, seeking grace from Allah and pleasure; their marks are in their faces because of the effect of prostration; that is their description in the Tawrat and their description in the Injeel; like as seed-produce that puts forth its sprout, then strengthens it, so it becomes stout and stands firmly on its stem, delighting the sowers that He may enrage the unbelievers on account of them; Allah has promised those among them who believe and do good, forgiveness and a great reward.' (48:29)

Reflections on Ziyarat 'Ashura of Sayyid al-Shuhada al-Husayn b. 'Ali, by Shaykh Muhammad M Khalfan, p 192

The 1st day of Muharram

Muhammad ibn Ali Majiluwayh - may God be pleased with him -narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of al-Rayyan ibn Shabeeb,

“I went to see Al-Reza (s) on the first day of the (Arabic) month of Muharram.

The Imam (s) said, ‘O Ibn Shabeeb! Are you fasting?’

I answered, ‘No.’

The Imam (s) said, ‘Today is the day on which Zakariya prayed to his Lord - the Honorable the Exalted, ‘There did Zakariya pray to his Lord, saying, ‘O my Lord! Grant unto me from Thee a progeny that is pure: for Thou art He that heareth prayer!’’ [529 - Qur’an, 3:38]
And God fulfilled his prayer and ordered the angels to call Zakariya ‘While he was standing in prayer in the chamber, the angels called unto him, ‘(Allah) doth give thee glad tidings of Yahya, witnessing the truth of a Word from Allah, and (be besides) noble, chaste, and a Prophet, of the (goodly) company of the righteous.’’ [530 - Qur’an, 3:39]

Therefore, just as God fulfilled the prayers of Zakariya, the Honorable the Exalted God will fulfill the prayers of whoever fasts on this day, and asks God for something.’
The Imam (s) then added, ‘O Ibn Shabeeb! Muharram is the month in which the people of the Age of Ignorance had forbidden committing any oppression and fighting in. However, this nation did not recognize the honor of this month or the honor of their own Prophet (s).

In this month, they killed the Prophet’s offspring, they enslaved the women, and took their belongings as booty. God will never forgive them.
O Ibn Shabeeb! If you wish to cry, then cry for Al-Hussein ibn Ali ibn Abi Talib (s) who was slaughtered like a sheep, and was killed along with the members of his household.

Eighteen people were martyred along with Al-Hussein (s) who had no equal on Earth.

The seven heavens and the Earths mourned for his martyrdom.

Four thousand angels descended to the Earth to assist him (Imam Hussein) (s). However, Al-Hussein (s) was destined to be martyred. They will remain at his shrine with wrinkled hair until the Riser (Imam al-Mahdi) (s) rises. Then they will be among those who will assist him (s). Their slogan will be Ya li tharat Al-Hussein (Revenge for Al-Hussein’s blood!)
O Ibn Shabeeb! My father narrated that his father (s) quoted on the authority of his grandfather (s) that when they murdered my grandfather Al-Hussein (s), the heavens cried (dark) red blood and dirt.

O Ibn Shabeeb! If you cry for Al-Hussein (s) in such a way that tears flow down your cheeks, then God will forgive all the sins that you have committed whether they be minor or major, whether they be a few instances or a lot.
O Ibn Shabeeb! If you would like to meet the Honorable the Exalted God without having any sins then go to visit (the Shrine of) Al-Hussein (s).
O Ibn Shabeeb! If you would like to accompany the Prophet (s) in the rooms of Paradise, then damn the murderers of Al-Hussein (s).
O Ibn Shabeeb! If you would like to be rewarded just as those who were martyred along with Al-Hussein ibn Ali (s), whenever you remember Al-Hussein (s) say,
‘I wish I was with them and could achieve the great prosperity.’
يا لَيْتَنِي كُنْتُ مَعَهُمْ فَأَفُوزَ فَوْزاً عَظِيماً

O Ibn Shabeeb! If you would like to be in the same high ranks in Paradise with us, then be sad when we are sad and be happy when we are happy, and I advise you to have us since the Honorable the Exalted God will resurrect whoever even likes a rock with that same rock on the Resurrection Day.””

Uyun Akhbar al-Ridha (a) , Part 1, Chapter 28: No. 53

Martyrs of Karbala - a distinctive perspective

The Holy Quran says:
'We said: O fire! be a comfort and peace to Ibrahim!' (21:59)

Jabir narrates from Imam al-Baqir [a]:'Before his martyrdom, Imam al-Husayn bin Ali [a] said to his companions:
Indeed the Apostle of Allah [s] said [to me]:
O my dear young son, surely you will be led to ‘Iraq; it is a land where Prophets of Allah and Successors of the Prophets have met; It is a land called Amura.
And indeed you shall be martyred there together with a group among your companions who would not sense the pain of the touch of iron.
Then Imam al-Husayn [a] read the  verse: ‘O Fire, be cool and peaceful for Ibrahim’ (21:59). The war will be cool and peaceful on you and them.'
(Qutb al-Din al-Rawandi, al-Khara'ij wa al-Jarayih, v.2, p. 848)

Explaining this situation of the Imam, the grand Ayatullah Jawadi Àmuli says:
According to a tradition from Imam al-Baqir [a] the army of al-Husayn [a] did not feel the pain of the blows and wounds on ‘Ashura’ day save a pinch...why is that?
This is because the spirit is the origin of pain and happiness.
One of you may fast and feel the pangs of hunger and thirst...
whereas another would fast but we would find in him nothing but happiness and high-spiritedness...aren’t the physical conditions similar for both?
So why is the first in torment while the second does not feel anything?
This is because the spirit of the second is attached to a realm distant from the material conditions.
Indeed the gallant warriors of Karbala were among those great spirits overcome by the unseen plane of existence.
(Ayatullah Jawadi Amuli, Thawrat al-’Ishq al-Ilahi, p. 232)
Shaykh Muhammad Khalfan; The Sacred Effusion

Muhammad bin Marwan is reported to have said:

I heard him Imam al-Sadiq [a] say:
Visit al-Husayn [a], even if it is once a year, for whosoever comes to him, with knowledge of his station, and not a nonbeliever, would not be given other than Paradise, and he would bebestowed with extensive sustenance, and Allah would quickly relieve him (from his problems).
Indeed Allah entrusted four thousand angels on the grave of al-Husayn [a], all of who weep for him.
They accompany the visitor until he returns to his family, and if the visitor gets sick they visit him, and if he dies, they witness his bier and seek for his forgiveness and mercy.
Ibn Qulawayh, Kamil al-Ziyarat, pp. 175-176

Prophets [s] conversation with Fatima [a] regarding the lovers of Hussein [a]

Chief Scholar, Ibn Qulawayh al-Qummi, Kaamil al-Ziyarat

Abu Abdillah (Imam al-Sadiq [a]) said:
Fatima [a] was carrying Hussein [a] one day when the messenger of Allah [s] took him from her.
He said to Hussein [a], 'Allah's curse be upon those who will kill you. Allah's curse be upon those who will loot you. May Allah destroy those who will help one another against you. MayAllah judge between me and those who will support others against you.'
Fatima [a] asked, 'O Father! What are you saying?!'
The Prophet [s] replied:
O My Daughter! I remembered the tragedies that will befall him after me and you, and how he will be hurt, oppressed, betrayed and violated. When this happens, he will be accompanied by a group of people who are like stars of the sky, and they will be led towards death.'
The Prophet [s] continued:
'It is as if I can see their camp, the place where they will dismount from their sumpters, and their dust.' (referring to Karbala)
Fatima [a] asked, 'O Father! Where is this place you are describing?'

The Prophet [s] replied:
'It is a land called Karbala. It is a land of KARB (agony) and BALAA (affliction) for us and for the nation. The most wicked ones of my nation will rise against them (Hussein [a] and his companions). Even if all of the inhabitants of the heavens and the earths intercede for one of those who rise against Hussein [a], their intercession will not be accepted, and they will abide in hell eternally.'
Fatima [a] asked, 'O Father! So he (Hussein [a]) will be killed?'

The Prophet replied:

'Yes O My Daughter! No one has ever been killed or will be killed other than Hussein [a] on whom the heavens, the earths, the mountains, the angels, the beasts and the whales in the oceans will cry. And if these created beings had been given permission to destroy everything to avenge Hussein [a], no living object would have survived after the killing of Hussein [a].
Verily a group of people who love us will go to him (his Ziyarah). Verily no one on earth knows Allah better than they do and no one is more committed to our rights than they are.
Verily no one on earth other than them will pay attention to Hussein [a].
Verily they are the lights in the darkness of oppression.
They are the intercessors and they are those who will join me by my pool tomorrow on the day of Judgment.
I will recognize them by their marks when I see them (on the day of Judgment).
On that day, the followers of every religion will look for their leaders and they (those who go to the Ziyarah of Hussein [a]) will look for no one other than us.
They are the pillars of the earth, and the rains shower down through them.'
This is an excerpt from a longer hadith. For more information, refer to Tafseer Furaat Ibn Ibrahim Al-Kufi.

Cure in the Ha'air of al-Husayn [a]

The Chief Scholar, Ibn Qulawayh al-Qummi, Kaamil al-Ziyarat, Addendum

My father and Muhammad ibn Hassan both narrates to me from Hasah ibn Mattil, from Sahl ibn Ziyad, from Abi Hashim al-Ja'fari (refers to Dawud ibn Qasim ibn Ishaq ibn Abdillah ibn Ja'far ibn Abi Talib [as] who was one of the high ranked and noble companions of the AhlulBayt [as] and the companion of Imam Rida, Imam Jawad, Imam Hadi and Imam al-Askari [as])

When Abul Hassan (Imam al-Haadi [as]) was ill, he sent for Muhammad ibn Hamzah and I.Muhammad ibn Hamzah arrived there before I did and told me that Imam [as] kept saying, 'Send some one (on my behalf) to the Haa'ir! Send some one (on my behalf) to the Haa'ir!'
I said to Muhammad ibn Hamzah, 'Why did you not say that you would go to the Haa'ir (on his behalf)?!'

Then I went to the Imam [as] and said, 'May I sacrifice myself for you! I will go the Haa'ir.'
Imam replied, 'Plan it carefully, for Muhammad cannot keep this matter hidden from Zayd ibn Ali and I do not want him to find out about this.'

I mentioned this to Ali ibn Bilal and he asked, 'Why does the Imam [as] want to send someone to the Haa'ir while he is (as sacred as) the Haa'ir?!'
I went back to Askar (Samarra) and went to visit the Imam [as]. When I was about to leave, the Imam [as] asked me to stay. Once I felt comfortable, I mentioned that which Ali ibn Bilal had said.
Therefore the Imam said:
'Why did you not reply to him saying that the Messenger of Allah [saw] used to circumambulate the Kaaba and kiss the Hajar al-Aswad even though the sanctity of theProphet [saw] and even a believer is greater than the sanctity of the House of Allah?!
(Moreover), Allah ordered him (the Prophet [saw]) to go to Arafah and stay in it (while he is more sacred than Arafah). This is because these are places in which Allah loves to be called upon.
And I love to have someone pray for me in a place where Allah loves to be called upon, and the Haa'ir is one of these places.'

 Similar narration 
Al-Amili, Wasail al-Shia, v.14, p. 537 (Extract from 'The Sacred Effusion', Sh Muhammad Khalfan)

It is narrated that Imam al-Sadiq (a) once got ill, and ordered someone who was near him to tell his people to hire someone, so that he may pray for him near the grave of al-Husayn (a). So they found a person, and told him to do what is required.
He said: I will go, but al-Husayn (a) is an Imam who must be compulsorily obeyed (muftarad al-ta'a) and he (i.e. Imam al-Sadiq [a]) [likewise] is an Imam who must be compulsorily obeyed.[Aren’t they equal in status?]
So they went to Imam al-Sadiq (a) and informed him what the person had said. The Imam (a) said: What he said is correct. However, is he not aware that Allah has places, wherein supplications are accepted. And that spot [i.e. near the grave of al-Husayn (a)] is among those places.

Extraordinary angels of the day of Ashura, alongside the Qaaim [af]

Ibn Qulawayh Al Qummi, Kaamil al-Ziyarat


Abaan Ibn Taghlib narrates from Abu Abdillah (Imam Sadiq [as]) who said,
It is as if I can see the Qaaim [af] in Najaf (next to) Kufah wearing an armour of the Messenger of Allah [saw].

He will shake the armour (first) and then it will wrap itself around him, after which he will cover it with a robe made of brocade.

He will be riding a pitch-black horse which has a raceme (a simple flower cluster having the flowers on short stalks along a stem) on its forehead. He will jump with the horse in such a way that people in every country will see him as if he is with them in their (own) country.
Then he will unfold the flag of the Messenger of Allah [saw]. The flag pole is from the pillars of the Throne while the rest of the flag is from Allah's victory! If he points this flag to anything, Allah will destroy it. When he shakes the flag, the heart of every believer will become like a strong piece of iron and each believer will be given the strength of forty men.

Every believer who has died will feel the happiness (of the rising of the Qaaim [af]) in his grave. They (the dead believers) will start visiting one another in their graves and will give glad tidings to one another about the rising of the Qaaim [af].

Then thirteen thousand three hundred and thirteen angels will join the Qaaim [af].
I (Abaan Ibn Taghlib) asked, 'This many angels will join him?'

Imam [as] replied:
 'Yes. (These are) the angels who were with Nuh in the ark [Quran 11:36-48], with Ibrahim when he was cast in the fire [Quran 21:51-70], with Musa when he split the sea for the Bani Israel[Quran 26:52-66], and who were with Isa when Allah ascended him to Himself [Quran 4:157-159].

Among these angels are also the four thousand '(fully equipped) distinguished angels' [Quran 3:125] and the one thousand 'angels who came in an unbroken succession' [Quran 8:9] who were with the Prophet [saw], the three hundred and thirteen angels who fought in the battle of Badr and the four thousand angels who descended to fight along with Husein [as] but who were not permitted to fight.
Four thousand angels descended on the day of Ashura to fight along with Husein [as] but they were not permitted to fight. Therefore they ascended back to the heavens to seek permissionfrom Allah. However, by the time they came back, Husein [as] had been killed. Therefore they remain next to his grave, disheveled and covered with dust, and they cry over him (and will continue to do so) until the day of Judgment. Their chief is an angel named Mansur.

These angels receive everyone who comes to the Ziyarah of Husein [as] and they accompanythem when they bid farewell to Husein [as]. They visit them if they become ill, establish prayerson them in their funerals when they die, and seek forgiveness for them after their death.
All of these angels are on earth waiting for the rising of the Qaa'im [af]'

Significance of the Ziyarah of Hussein ['aS]

Ibn Qulawayh Al Qummi, Kaamil al-Ziyarat

Hanan Ibn Sadiq from his father narrates through a chain of narrators:

Abu Abdillah (Imam Sadiq [as]) asked me, 'O Sadir! Do you perform the Ziyarah of the grave of Husein [as] once every day?'
I replied, 'May I sacrifice myself for you! No.'

Imam [as] said: 'How negligent you people are! Do you perform his Ziyarah once every month?'
I replied, 'No.'

Imam [as] asked, 'What about once every year?'
I replied, 'Sometimes.'

Imam said:
'O Sadir! How negligent you people are toward Husein [as]. Do you not know that Allah has onemillion angels who are disheveled and covered with dust, who cry over Husein [as], and who perform his Ziyarah (at all times) and they never pause?!

O Sadir! How difficult is it for you to perform the Ziyarah of the grave of Husein [as] five times every friday and once every day?'
I replied, 'May I sacrifice myself for you. There is a great distance between us and his [as] grave.'

Imam said:
'Go to the roof of your house, look to the right and left, raise your head towards the sky, and then try to face the direction of the grave of Husein [as] and say:
'Assalamu Alayka Ya Aba Abdillah. Assalamu Alayka wa rahmatullahi wa barakatuh'
'Salam to you, O Aba Abdillah. Salam to you and may Allah's mercy and blessings be upon you'

By doing so, a Zawrah will be registered for you. And Zawrah is the performance of a hajj and anUmrah'

Sadir added, 'After hearing this, there were times when I would perform this Ziyarah twenty times during the day.'

Imam Sadiq [as]'s secret to Safwaan

"O Safwaan! Allah has sworn that one who recites my grandfather's (Imam Husain [as]) ziyaarat from near or afar, and raises his hands to seek his demands after reciting this ziyaarat, shall find Allah fulfilling his demands. Allah, on account of this ziyaarat, shall not let disappointment and dejection befall his servant. Allah will bestow him with nothing less than Paradise andimmunise him from the Fire. His stature shall be elevated manifold, so that he will be bestowed with powers of intercession on the day of mahshar. O Safwaan! Reciting Ziyaarat of Imam Husain (a.s) is equal to Ziyaarat of Allah at the Arsh (throne)."
(Bihar al-Anwar vol.98 pg 300)

The faith of Hussein [as]

Ibn Qulawayh Al Qummi, Kaamil al-Ziyarat

Jaabir (Al-Ju'fi) through a chain of narrators narrates from Abu Abdillah (Imam Sadiq) [as] who said:

Ali, (the Commander of the believers [as]) said to Husein [as], 'Oh Aba Abdillah, it has been previously established that you will be the leading example' (One of the possible meanings of this statement is that Imam Husein [as] has always been the leading example for all people and specifically for those who suffer from any affliction, even before his time).
'May I sacrifice myself for you. What is my status?' Husein [as] asked.
'You have the knowledge of that which others do not and those who are knowledgeable shall benefit from their knowledge,' the Commander of the Believers [as] replied.
The Commander of the Believers [as] continued:
'O my son! Listen and envision this before it happens to you. I swear to He who has my life in his hand, that the Bani Umayyah will spill your blood but they will not be able to deviate you from your religion nor will they be able to make you forget extolling your Lord.'
Husein [as] replied, 'I swear to He who has my life in his hand, that this is sufficient for me. I submit to that which Allah has revealed, I believe the words of the Messenger of Allah (saw) and I do not belie the words of my father.'

VISION: THE CLIMAX OF HAJJ

When prophet Musa (‘a) went to Mount Sinai and had a secret mutual conversation with Allah for thirty nights [Wa waa‘adna Musa thalathina laylatan (and And We made an appointment with Moses for thirty nights- Qur’an 7:142], they actually were the thirty nights of the holy month of Dhu al-Qa’da [Ref: ‘Allama Majlisi, Bihar al-Anwar, v.13, pp. 213-214], a month when those who aspire to meet the Beloved, and not merely His house (ka’ba), engage in spiritual pursuits in preparation for the fundamental vertical (spiritual) journey to the Beloved. 


Then Allah says “wa atmamnaahu bi ‘ashr” (And we completed them with ten [more days]-Qur’an, 7:142). Almighty Allah confers ten more days to Musa (‘a) for munajat. And these ten days are the very first ten days of the holy month of Dhu al-Hijja when the hajis are busy in their spiritual excursion. 


Having undergone specific stages of spiritual change through the help of his Lord, Musa (‘a) finally asks for vision. He says, “Rabbi arini anzuru ilayk” (My Lord, show [Yourself] to me, that I may look at You!’- Qur’an, 7:143). 

Insightful scholars like Imam Khumayni say that Musa (‘a) did not aspire for vision through the physical eye, free from such kind of thinking are the Prophets of Allah [Ref: Imam Khumayni, Notes on Nubuwwat, p. 352]. He yearned to see the Beloved through the heart. Such vision obviously is not “complete comprehension” which presumes the comprehending one to encompass the object of comprehension. It rather is a limited comprehension of the Divine Attributes according to the capacity of the beholder. And this can only be achieved through self-purification, whose fundamental stages according to authoritative divine sages are as follows:


1) Al-Tajliya (Strictly adhering to the apparent Islamic laws and refraining from whatever Islam has prohibited)
2) Al-Takhliya (Cleaning oneself through the water of repentance and tawba)
3) Al-Tahliya (Beautifying oneself with the perfections of the Absolutely Beautiful according to one’s capacity)
4) Al-Fana (Dissolution in the Beloved, such that one visions that no identity exists save that of Allah)


Aspirants of hajj should try to journey through these stages, so that on the 10th of Dhu al-Hijja they deserve to put on the Ihram of Musa (‘a) and sincerely yearn for the vision of the Only Beloved.


What is so captivating is to behold the Musa of Karbala, who in the Mount Sinai [Bihar al-Anwar, v.98, pp. 108-109] of Ghadhiriyya (another name for Karbala), is reported to have said:

I left the entire creation in Your Desire
And made my family orphans so that I may see You
So even if you cut me into pieces in my love for You
My heart would not incline to other than You


This peerless Musa of history was so intensely sacrificing, that the Beloved bestowed him with peerless bestowals, one of which is:
Al-sujud ‘ala turbat al-Husayn (‘a) yakhriqu al-hujub al-sab‘ (prostrating on the clay of al-Husayn severs the seven veils [‘Allama Majlisi, Bihar al-Anwar, v.82, pp. 153]). A probably meaning of the seven veils is ‘the seven levels of existence’, the highest of which is in the close proximity of the All-Beloved.


But the Beloved’s love is so special for this Moses of Karbala. According to a tradition narrated from Imam al-Sadiq (‘a) [Ref: ‘Allama Majlisi, Bihar al-Anwar, v.98, pp. 87] Allah on the day of ‘Arafa begins with the visitors of the grave of al-Husayn first, and then the lovers stationed in the sacred plains of ‘Arafa.
We pray to Almighty Allah to enable us comprehend the secrets of Hajj better as we cross the stations of our transient life.


Shaykh Muhammad Khalfan

In consequence of a fractured leg,
God bestows a wing.
Likewise, from the depths of the pit,
He opens a door of escape.
God said, "Don't consider whether
you're up a tree or in a hole:
Consider Me, for I am the key of the way."
Rumi

Proximity through Al Hussein

[A form of Tasbeeh & the 7 Takbeer's before Salaah]

Through my chain of transmitters reaching Shaikh ut Taifa Abu Ja'far Toosi, who relates from Shaikh Mufeed, who relates from Ibne Qawlawayh, from his father, from Sa'ad, from Barqi, from Sulayman bin Muslim Kindi, from Ibne Ghazawan, from Isa bin Abi Mansoor, from Aban bin Taghlib, who relates from Imam Ja'far as Sadiq (a.s) that he said,
"The sorrowful sigh over the oppression which have been inflicted upon us is glorification, and grief upon us is worship. And guarding our secrets carries the reward of struggle in the path of Allah."
Then he retorted,
"Verily it is necessary that this tradition be written in gold."

In the book Manaqib it is quoted through Hafs bin Ghiyas from Imam Ja'far as Sadiq (a.s), that one day the Holy Prophet (s.a.w.s) prepared to recite the Prayers and Imam Husain (a.s) was standing besides him. The Prophet recited the Takbeer (Allaho Akbar) and Imam could not pronounce it. The Prophet repeated it again but Imam could not do so.
The Prophet repeated his Takbeer seven times and on the seventh time Husain recited it correct­ly.
Imam Sadiq (a.s) says that thus reciting Takbeer seven times before starting the Prayers (Salat) is recommended (Sunnah).

Karbala - a lofty aspect!

One very important dimension of the Institution of Karbala overlooked by so many of us is its spiritual dimension.
Scholars of gnosis (‘irfaan) however have contemplated over this dimension and narrated so much for us to learn and benefit.

In order to make us closer to tangibly perceive the inner dimension of the Karbala event, perhaps the most eloquent revelation is that of Hadhrat Zaynab (‘a), the daughter of Imam ‘Ali (‘a) when asked by Ibn Ziyad how Allah dealt with her brother (Husayn ('a)) and family.
It is narrated that when this was asked, she said: Maa ra’aytu illa jameela (“I did not vision save beauty”). O Zaynab (‘a), when we narrate the tragedy of Karbala nothing but sorrow develops and increases in our hearts.


What other version of Karbala do you have? What beauty is this that whereas you were able to comprehend, most of the narrators of the tragic incident were in oblivion? It is here when we come to realize that beyond this material realm of plurality and conflict (tazaahum), is a realm of unity, harmony, love and beauty which can only be perceived by those who are spiritually united with that realm.


Sayyid Muhammad Husayn al-Tehrani in his Spirit Immaterial (Ruhe Mujarrad) quotes his mentor in ‘irfaan (Divine gnosis), Sayyid Haddad al-Musawi to have said:
“Ashura is a day of which if only a fraction were to be unveiled for the spiritual wayfarers and ardent lovers, it would keep them in a state of bewilderment out of extreme ecstasy until the end of their lives, and they would fall into the state of prostration until the judgment day, out of gratitude to Allah.” (http://www.maarefislam.com/).


Here is Zaynab (‘a) with a lofty spirit, and here is Karbala with all the different calamities. Whereas others beheld what apparently transpired, her penetrating vision tore the veils of this transient realm and apprehended the kernel which according to her was nothing save beauty.


She was of a personality who would tangibly understand and experience the prophetic tradition “Paradise is under the shadows of swords” (Al-jannatu tahta zilaal al-suyoof). She had complete realization of her father’s statement “calamities are bestowals of Allah” (Al-masaa’ibu minhun min Allah”)…
by Sh. Muhammad Khalfan

Calamities vs. Divine Beauty

Have we ever wondered why we praise Allah for the calamities that befell the warriors of Karbala as we conclude the sacred ziyaara of ‘Ashura? We say: Allahumma laka al-hamdu hamda al-shaakirini laka ‘ala musaabihim; alhamdu lilLahi ‘ala ‘azeemi raziyyati… (O Allah, praise be to You, the praise of those who thank You, for the calamities that befell them (the martyrs). Praise be to Allah, for my great loss…”

One of the possible interpretations of these brilliant verses is that we praise and thank Allah for having conferred Imam al-Husayn (‘a) and his companions the succor of bearing the great calamities that befell them.

Another interpretation is to thank Allah for the kernel and reality of these calamities, which as the daughter of Ali al-Murtadha (‘a) explicitly said, was nothing save beauty.

Consequently, it is a call for every reciter of this ziyara to spiritually prepare himself to appreciate this reality in order to be able to naturally express the same. Whereas undoubtedly Bibi Zaynab (‘a) did encounter the hardships of this material world and tangibly felt the same, her penetrating spirit, understood how victorious her brother and the valiant martyrs of Karbala were.

Therefore one should not misconceive and think that there is no need for us to mourn and lament for what transpired in the plains of Karbala. Rather, as the 12th Holy Imam (‘a) is reported to have said in his well-known Ziyarat al-Naahiya: “…I will, therefore, lament you morning and evening, and will weep blood in place of tears, out of my anguish for you and my sorrow for all that befell you, until I meet death from the pain of the catastrophe and the choking grief…”.

In fact there are many traditions that encourage us to weep and lament, and thus we should remove the misconception from our minds. However, what is important for us to realize is that, as expounded by the Holy Qur’an, traditions of the Ahl al-bayt (‘a), and Divine theosophy, the world of reality consists of a hierarchy of existence, and the result of what transpires in the lower realms is exhibited in the higher realms.
Karbala had visionaries who could comprehend this tangibly. In one of the salutational recitations (ziyaraat) we address them saying: ‘…I bear witness that most surely Allah unveiled for you the curtain….’
And in a tradition Imam Husayn (‘a) reports that the Holy Prophet (s) said to him: “…And surely you shall be martyred there (in Karbala) together with a group among your companions who would not sense the pain of the touch of iron. Then he read the verse: ‘O Fire, be cool and peaceful for Ibrahim (21:69)’. The war [similarly] will be cool and peaceful on you and them.”

Small wonder it is that some traditions clearly indicate that the martyrs of Karbala would warmly welcome the arrows that were rained at them. Again one must not misconstrue and think that the companions were death lovers per se.

It was rather their unwavering stance of not submitting to Yazid and his forces that brought them to the state of confronting death, which when they encountered was “sweeter than honey”.

In the well-known Ziyarat Waarith we employ expressions such as Ahibbaa’ Allah (heart lovers of Allah) and Awidda’ Allah (constant lovers of Allah) for them. They were virtually drunk and intoxicated with the wine of Divine love. It seems that the cup-bearer (saaqi) constantly availed them with sips of sharaaban tahoora (wine of purity).
The Holy Qur’an speaks of the near ones that, “Wa saqaahum Rabbuhum sharaaban tahoora” (And their Lord made them drink a pure sharaab (76:21)).

According to a tradition narrated from Imam al-Sadiq (‘a) this pure drink is such that “yutahhiruhum ‘an kulli shay’in ma siwa Allah” (it purifies them from everything other than Allah).

If Allah himself is the intoxicator (saqaahum Rabbuhum), when would the lover ever return to the state of consciousness?

Here I am transported to the brilliant poetry of Mulla Ahmad Narraqi in his poetical masterpiece Mathnawiye Taaqdees when speaking about the great spiritual state of annihilation in God (al-fana fi Allah):

In fanaaye bande dar mawla buwad (this is the annihilation of the servant in his Master);
In fanaa az sad baqaa awla buwad (this annihilation is better than hundred kinds of subsistence);
Fahme un khwaahi boro taa Karbala (if you would like to know the reality of this then go to Karbala)
[Mathnawiye Taaqdees, p.273].

Al-Naraaqi would like to tell us that the most suitable arena for this kind of exalted spiritual state of beholding the fact that only the Beloved Exists, is Karbala.

In the end I would like to quote the words of Ayatullah Maliki Tabrizi about the bilateral experience of Sayyid al-Shuhada. He says in his Al-Muraqibat that although Imam al-Husayn (‘a) was apparently struck with such injuries that no Prophet, Divine Successor, or human being, is heard to have encountered, such as his thirst which cannot be intellectually apprehended, his spirit would experience, the delights of the manifestations of the lights of Divine Beauty and the Revelation of Divine Majesty, as well as the eagerness to meet and reach the proximity of God.
All this would diminish those difficulties; rather, it would change their severity into pleasure.


by Sh Muhammad Khalfan

The three tests for the Holy Prophet

Through successive chain of narrators reaching the Noble Shaikh Ja'far bin Mohammad bin Qawlawayh Qummi, who through his chain of transmitters relates from Hammad bin Usman, who in turn relates from Imam Ja'far as Sadiq (a.s) that when Prophet Mohammad (s.a.w.s) was taken to the heavens (on the night of Me'raj, Ascension), he was told by Allah Almighty that I will test you by three ways so as to know the extent of your patience. The Prophet re­plied, 

"I surrender to your command O Allah! But I lack the ability to forbear Your trial. Please tell me as to what the three ways are"?

It was said, the first is hunger and giving preference to the needy over yourself and your family.
The Prophet replied,
"I accept O Lord! And am satisfied and bow my head in front of your Command, while favour and patience are from You alone."

Second being the lies which people will attribute to you, the fear and severe danger, and donating your life in My way, and fighting the forces of disbelief with your life and wealth, and patience upon the sever­ity and difficulty which will befall you at their hands and the hands of the hypocrites, and the sorrows and troubles and the wounds of the battle­field.
The Prophet replied,
"I accept O Lord! And am satisfied and bow my head in front of Your Command, while favour and patience are from You alone."

While the third one being the sufferings and martyrdom which your family will have to bear after your death. Then your cousin (Imam Ali) will have to face vilification, reproach and suppression and will be frustrated besides falling prey to severity and oppression and will ultimately be martyred.
The Prophet replied,
"I accept O Lord! And am satisfied and bow my head in front of Your Command, while favour and patience are from You alone.”

As regards your daughter (sayyedah Fatemah), she too will have to bear the hardships (and all the affictions which would befall her were related to him). Then this daughter of yours will have two sons from your cousin, one of whom (Imam Hasan) will be killed by a coward and his belong­ings will be looted and he will be wounded with a lance, while these acts of tyranny will be performed by the people of your nation (ummah).

The Prophet replied,
"I accept O Lord! And am satisfied and bow my head in front of Your Command, while favour and patience are from You alone."

As regards her second son (Imam Husain), the people will call him for a battle and kill him to the extent that his sons and whoever (from his family or friends) accompanying him shall also be killed. Then they will loot his family, and he will request for help from Me, but verily Martyrdom has been decreed for him and for those accompanying him. And his Martyrdom is a proof over all the people from the east to the west. And the heavens and the earth shall weep over him, and the Angels, who would not be able to assist him, shall lament too. Then I shall emerge a man (Imam Mahdi) from his progeny, by whose means I will assist you, and his spirit is near Me under the Empyr­ean."

Source: Nafasul Mahmoom by Sh. Abbas Qummi (ra)