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Sakina bint Hussain

2024-03-13T04:34:46Z

Esmaeili:

{{infobox person
| name = Sakina bint Al-Imam Al-Hussain
| native_name = سکینة بنت الحسین
| image = Umm kulthum.jpg
| caption =
| known_for =
| birth_date = (maybe before 51/671)
| birth_place =
| father = [[Hussain ibn Ali|Imam Hussain]]
| mother =[[Rabab bt. Imri' al-Qays]]
| relatives =
| spouse =
| children =
| death_date =According to the majority of sources: Rabi' I 5, 117/April 4, 735
| death_place = Bab al-Saghir Cemetery, [[Syria]]
| resting_place = Bab al-Saghir cemetery, Damascus
}}'''Sakina bint Hussain''' is a daughter of [[Imam Hussain]] and [[Rabab|Rabab bt. Imri' al-Qays]]. She was present at the [[battle of Karbala]] and was among the [[captives]] who were taken to [[Yazid]]’s palace in Damascus.

==In Karbala==
Sakina accompanied her father when he traveled from Mecca to [[Kufa]] in Iraq. On the 2nd of [[Muharram]], 61 AH (680 CE), Hussain and 72 of his family members and companions were forced to camp in the plains of [[Karbala]] by Yazid's army of 900000 men. On the 10th of Muharram, the Imam's household was attacked, a number of his companions were killed, and the survivors were made captives to be taken to Yazid’s court. The survivors included the Imam's sisters, wives, and daughters, including Sakina, relatives of companions of the Imam, and his son, [[Ali b. al-Hussain|Ali Zaynul-Abidin]], who did not participate in the battle, due to an illness. Sakina, as with others, had been grieved over the killings.

===Imam Hussain’s Last Farewell===
It is related that when Imam Hussain saw that seventy-two persons among his friends and relatives had fallen down, he turned toward the tents of his family for last farewell and called the women of [[Ahl Al-Bayt|Ahl al-Bayt]]:

“O Sakina! O Fatima! O [[Umm Kulthum]]! My salutations be upon you all!”

Hearing this Sakina said, “O dear father! Have you resolved to die?” Imam replied,

“How could the one, who is bereaved by his friends and helpers, not resolve to die?”

Sakina said, “O dear father! Then return us back to the sanctuary of our grandfather”. Imam replied,

“Alas! If a sand-grouse (a type of a bird) is released at night, it will sleep in peace”.

Hearing this, the women of his family started lamenting and Imam Hussain consoled them.

It is related in the same book that Imam Hussain then turned towards Umm Kulthum and said,

“I enjoin you towards goodness in matter of yourself. I am proceeding towards the battlefield in the midst of these enemies”.

Hearing this Sakina started lamenting while Imam loved her extremely. He pressed her to his chest and wiped her tears and said,

“Know O my dear Sakina! Very soon you will have to weep after me when death will have surrounded me, then do not aggrieve me now with your tears until the spirit remains in my body. Then when I am killed, you are more worthy of weeping upon me, O the best of women!”

==Captivity==
The survivors were marched by [[Yazid]]'s army from Karbala to Kufa, where Sakina received water from a sympathetic woman, and then to Damascus in Shaam. There was a lack of pity from the captors' part during the journey. Sakina suffered from fatigue and thirst on the forced march to Damascus, and later from cold and starvation in Yazid's dungeon

==Dreams at Captivity==
Sakina relates, that on a Thursday I dreamt in Syria, then she relates a lengthy dream and at its conclusion, she says, that I saw a woman in my dream seated on a Camel-litter with her hand upon her head. I inquired as to who she was and was answered that, “She is [[Fatima]], the daughter of [[Muhammad]], the daughter of the Messenger of Allah, your grand-mother”. I told myself,

“By Allah! I should go to her and relate to her all that they have done to us”,

saying this I ran towards her. I sat in front of her and started weeping, and then I said,

“O dear Mother! They withheld our rights. O dear Mother! They scattered our group. O dear Mother! They violated our sanctity. O dear Mother! By Allah! They killed my father Hussain”. She replied, “O dear Sakina! Remain silent, for it cuts my heart-vein. This is the shirt of your father that I have preserved until I meet Allah along with it”.

Shaikh Ibn Nima relates, that Sakina dreamt in Damascus that five illuminated horses have come forth, and upon each one, an honorable person is seated, while the Angels have surrounded them from all around, a maid of paradise was also along with them. Those mounted proceeded further while the maid came towards me and said, “Verily your grandfather has sent salutations to you”. I replied,

“Salutations upon the Prophet of Allah! Who are you?” She replied, “One of the maids of Paradise”. I asked,

“Who are these people who have arrived here mounted upon the noble horses?”

She replied, “They are Adam, the One Chosen by Allah; the second one is Ibraheem, the friend of Allah; the third one is Moosa, the one who spoke to Allah; the fourth one is Isa, the Spirit of Allah”. I asked,

“Who is he who has held his beard in his hand and is falling & rising?”

She replied, “He is your grandfather, the Prophet of Allah”. I said,

“Where are they going?”

and she replied, “They are going towards your father Hussain”. I ran towards him to inform him as to how the oppressors have treated us after his death. At that moment five illuminated camel-litters arrived, and on each one a woman was seated. I asked,

“Who are these women who have just arrived?”

They said, “The first one is Hawwa, the mother of mankind; the second one is Asiyah, the daughter of Mazahim (and wife of Fir’aun); the third one is Mariyam, the daughter of Imran (and mother of Prophet Isa); the fourth one is Khadijah, the daughter of Khuwaylid; while the fifth one, with her hand upon her head and is falling and rising, is none other than your grandmother Fatima, the daughter of Muhammad (S), your father’s mother”. I said,

“By Allah! I should narrate to her as to how they treated us”,

saying this I sat facing her and said,

“O dear Mother! They withheld our rights. O dear Mother! They scattered our group. O dear Mother! They violated our sanctity. O dear Mother! By Allah! They killed my father Hussain”. She replied, “O Sakina! Remain silent. You have charred my liver and cut off the joint of my heart. This is the shirt of your father Hussain that I have preserved until I meet Allah along with it”.

Then I awoke from my sleep and wished to conceal it, but then I narrated it to my intimate relatives and it became renowned among men”.

Dream of the wife of Yazid and her lamenting upon Imam Hussain

It is related in [[Bihar al-Anwar]] from Hind the wife of Yazid, that I laid myself upon my bed. Suddenly I saw (in a dream) that the doors of the heavens had opened ajar and the Angels descended one after the other upon the head of Imam Hussain while saluting him. At that moment a cloud appeared, on which numerous men were seated, while one of them possessed an illuminating countenance. He ran towards the head of Imam Hussain and kissing his teeth, said,

“O my son! They killed you, and then do you presume that they did so without recognizing you? Then they blocked the access to water from you. O dear son! I am your grandfather, the Prophet of Allah, this is your father Ali al Murtaďa, this is your brother Hasan, these are your uncles Ja’far and Aqeel, while they are Hamza and Abbas (the Prophet’s uncles)”,

saying this he named each one of his family.

Hind says, that I awoke from my sleep with awe and fear and saw that light had scattered around the head of Imam Hussain. Then I arose so as to find Yazid and I found him in a dark room facing the wall and saying, “What did I have to do with Hussain?” And it seemed as if he was surrounded by all the grief’s of the world. I related the dream to him and he had bowed his head down (in shame). When it dawned, he called for the family of Imam Hussain and said, “Do you desire to remain with me or to back go to Madinah, as also to acquire numerous rewards?” They replied,

“Initially we desire to weep and mourn upon Imam Hussain”.

He replied, “You may do as you desire”. Then some houses were vacated for them and the women of Bani Hashim and Quraysh wore black clothes and mourned upon Imam Hussain for seven days.

==Demise==
There is disagreement about the place of Sakina’s burial. According to majority of sources, she passed away on Rabi' I 5, 117/April 4, 735, in Medina during the government of Khalid b. 'Abd Allah b. al-Harith or Khalid b. 'Abd al-Malik. On the other hand, some believed that when Sakina married Asbagh b. 'Abd al-Aziz b. Marwan, they went to Egypt but she passed away in [[Damascus]]. Therefore, there is tomb by her name in the cemetery of [[Bab al-Saghir]] in Damascus. However, some said that she arrived in Egypt and passed away and was buried there. [[Ziarat Janeb Sakina Bint al-Hussain|Ziarat Janeb Sakina]] is recommended.

==In Ta’zia==
Demonstrations of love and tenderness, which are so important in a dramatic presentation, fall mainly into the hands of [[Zaynab]] and Sakina, the young daughter of Hussain. Sakina is the darling of [[Ta'ziya|ta‘ziya]] and ''[[Rawza-Khani|rowza-khani]]'' audiences. With her incredulous child’s eyes she sees her friends, cousins, brother, uncle, and, finally, her father, killed one after another. Her story moves the audience to tears and even rage. In addition to her psychological torment, she suffers horrible thirst. When Hussain departs for the battlefield, she throws herself in front of his horse in order to have a few additional moments with her father before he dies. As Hussain holds her on his lap, and lovingly cautions her not to burn her little feet in the hot sand, she begs him not to leave. Despite her young age, Sakina knows that her pleas are useless and that her father’s final battle and death are inevitable.

==Source==

*[http://alhassanain.org/Nafasul%20Mahmum%3B%20Relating%20to%20the%20heart%20rending%20tragedy%20of%20Karbala/Nafasul_Mahmum%3B_Relating_to_the_heart_rending_tragedy_of_Karbala_html/nafasul_mahmum.htm Shaykh 'Abbas Qummi , Nafasul Mahmum; Relating to the heart rending tragedy of Karbala']
*[https://www.iranicaonline.org/articles/tazia IranicaOnline]

{{Mourning of Muharram}}{{Captives of Karbala}}
[[Category:Individuals]]
[[Category:Historical Characters]]
[[Category:Hussain’s Followers]]
[[Category:Hussain’s Family]]
[[Category:Battle of Karbala]]
[[Category:Caravan of Captives]]
[[fa:سکینه]]
[[Category:Children of Imam Hussain]]
[[Fr:Sakina bint Hussain]]

Caliphate

2023-08-04T16:51:47Z

Esmaeili:

'''Caliphate''' (Arabic: خِلافَة) denotes the political-religious headship of the Muslim community. The term ''khalifa''—which is used in the Quran with reference to Adam (2:30) and David (38:26), besides seven other occurrences in the plural—is understood in Sunni juristic theory as the successor of the prophet [[Muhammad]].

The position of the caliph is the most central of all political institutions in the history of classical Islam, and issues pertaining to the legitimacy of those occupying this office, the scope of its powers, and the theoretical and practical accommodations forced upon it during the course of its long career are central to the political and religious history of Islam.

==In Sunnism==
Sunni Muslims believe that Muhammad did not appoint anyone to succeed him on his death. According to this view, which has also been generally adopted by modern scholars of early Islamic history, a number of the companions of Muhammad congregated in Medina immediately after his death to deliberate on the question of his succession. At this meeting, Abu Bakr, a member of Muhammad’s tribe of Quraysh and one of the most influential of his companions, was elected as the first caliph.

==In Shi’ism==
The succession was soon recognized by the other companions, including [[Ali ibn Abi Talib|Ali]], the initially recalcitrant cousin and son-in-law of Muhammad, who was later to become the focus of the legitimist claims of the [[Shiʿa|Shi’a]]. The latter’s view of Muhammad’s succession is squarely at odds with that of the Sunnis. To them, Muhammad had, in fact, designated a successor in the person of Ali, and most of the companions of the Prophet were culpable for subverting this explicit testament, as indeed were the successors of the first generation Muslims for their continued denial of the claims of Ali’s descendants, the [[imam]]<nowiki/>s, to the political and religious headship of Islam.

==History of the Institution==

===Rashidun Caliphs===
The caliphate of Abu Bakr (632–634), which signified the continuation of the polity that Muhammad had founded in

Medina, was challenged by a number of tribes in the Arabian Peninsula. They had acknowledged Muhammad’s authority by embracing Islam and sending tribute to Medina, but several of them now refused to continue their tributary status, and some renounced allegiance to the new faith as well. Abu Bakr’s first challenge was to subdue these rebellious tribes to secure the future of the nascent caliphate. The armies he sent against them did not stop at reasserting Medina’s authority, however, but embarked on an extraordinarily daring path of conquests outside the Arabian Peninsula. Muhammad had already led campaigns in the Syrian desert, and Muslim armies now began operations simultaneously in the Byzantine territories of Syria and Palestine and in the Sassanian territories. The degree to which the conquest of the Byzantine and Sassanian territories was the result of careful planning or coordination from Medina is uncertain; yet by the time Abu Bakr died (634), two years after the death of Muhammad, the early Islamic state was already on its way to becoming a major world empire.

The beginnings of the administrative organization of the caliphate are credited to Abu Bakr’s immediate successor, Umar ibn al-Khattab (r. 634–644). He created a military register (''diwan'') for the payment of the troops and for the disbursement of pensions to other members of the Muslim community. It was in his reign that the first garrison towns were established in the conquered lands, a system of taxation was put in place, and efforts were made to minimize the social and economic disruptions inherent in this rapid conquest. Yet it was not just the conquered people but also the new conquerors who had to cope with the changes set in motion by the expansion of the Medinan state. Entire tribes came to settle in the newly acquired territories, and, quite apart from such rivalries as they may have brought with them from their earlier environs, new grievances and conflicts were provoked by the competing claims of those who had converted to Islam early or late (which determined the share of one’s stipends), by the unfamiliar demands of the nascent state on its subjects, and by the conduct and policies of the caliph or his agents.

Such resentments came to the surface in the reign of ‘Uthman ibn ‘Affan (r. 644–656), the third Caliph, who was eventually murdered in Medina by disaffected Arab tribesmen from the garrisons of [[Kufa]], Basra, and Egypt. The murder of ‘Uthman inaugurated the series of bitter conflicts within the Muslim community that are collectively known as the ''fitna''—a highly evocative term suggesting a time of temptation and trial, dissension, and chaos. This civil war, Islam’s first, was to continue throughout the reign of ‘Uthman’s successor, ‘Ali ibn Abi Talib (r. 656–661), and it ended only with the latter’s assassination and the rise of the Umayyad dynasty (r. 661–750). The events of these years were debated by Muslims for centuries: It is to these events that later Muslims looked in explaining and arguing over their sectarian divisions, some of which were to prove permanent. Even in later centuries, it was never easy to explain how the first community of believers, formed by the Prophet’s own guidance, had fallen into such turmoil so soon after his death.

===The Umayyads===
Like their predecessors, the [[Umayyad]]<nowiki/>s too were members of the Quraysh tribe. Unlike their predecessors, all four of whom came, after much controversy, to be set apart from subsequent rulers and to be revered by Sunni Muslims as the Rashidun, the “rightly guided” caliphs, the rise of the Umayyads marked the establishment of a caliphal dynasty. [[Mu'awiya|Mu’awiya]] (r. 661–680), the founder of this dynasty, based his rule on careful cultivation and manipulation of ties with tribal notables (''ashraf''), and it was through such ties that he was able not just to govern but also to have his son, Yazid I (r. 680–683), recognized as his heir. This system of rule through tribal intermediaries was short-lived, however. On Mu’awiya’s death, several disparate revolts—often characterized as the second civil war—erupted in different parts of the empire. Among these was the revolt of [[Hussain ibn Ali|Hussain]], the son of ‘Ali and the grandson of the Prophet, who was killed in Iraq in 680 along with a small band of his followers. Though hardly momentous at the time it occurred, this event was to acquire profound importance in the history of [[Shiʿism|Shi’ite]] Islam as the symbolic focus of Shi’ite piety and religious identity. At the time, however, another threat to the Umayyads was represented by the revolt of [[Abdallah ibn al-Zubayr]] in the Hijaz, in Arabia, and by factional warfare between Arab tribes in Syria and Mesopotamia. In 684, with the civil war still in progress, [[Marwan ibn al-Hakam]] (r. 684–685) was elected caliph in Syria, marking the transfer of ruling authority from Mu’awiya’s descendants, the Sufyanid clan (of which ‘Uthman had been a member), to another clan of the Umayyad family. This clan, the Marwanids, was to rule as caliphs until the overthrow of the Umayyad dynasty in 750.

The Marwanids governed their empire through powerful generals appointed from the capital, Damascus, and through

increasingly elaborate administrative departments (''diwan''s). Late antique administrative structures and traditions continued under the Umayyads even as they underwent sometimes rapid changes that expressed the evolving Arab and Islamic identity of the new empire. Around the turn of the eighth century, the language of the administration was itself changed from ancient Persian and Greek to Arabic and a new system of coinage, clearly asserting the Islamic identity of the new rulers, was instituted. This identity was expressed even more strikingly in monumental architecture, of which the two most famous extant examples are the Dome of the Rock in Jerusalem, built during the reign of the caliph ‘Abd al-Malik (r. 685–705), and the Umayyad Mosque in Damascus, built under his successor al-Walid I (r. 705–715).

Though the Umayyads are often portrayed as worldly “kings” in Arabic historiography (an unfavorable image that

owes much to the fact that early Islamic historiography is largely the work of those who were unfavorably disposed toward this dynasty), it was under their rule that Islamic religious, cultural, and political institutions began to take their distinctive shape. The caliphs, though far removed from the austere lifestyle of the Rashidun, were hardly the ungodly rulers that medieval Arab chroniclers and many modern scholars have often represented them to be. As Crone and

Hinds have shown, their coins, their official pronouncements, and their panegyrists often characterized them as the “deputies of God,” a formulation frowned on by the religious scholars but one that suggests something of the scope and seriousness of Umayyad religious claims. The caliphs are known to have given decisions on matters involving Islamic law and ritual, and some of them are featured as authorities in early collections of hadith. Above all, the existence of a powerful centralized political authority provided the crucial context in which the early development of Islam and of Muslim communal and cultural identity took place.

Yet the growing community of Muslims also posed serious challenges to the Umayyads. Since the conquest of the Middle East, the economic well-being of the state was based on the principle that the non-Muslims paid the bulk of the taxes on the land, while the Muslims were responsible for only the religiously obligated taxes on their wealth. In theory, anyone who joined the ranks of the Muslims was entitled to the same concessions; in practice, a large influx of previously taxed non-Arabs threatened the revenues of the empire, with the result that the new Muslims (the ''mawali'' or “clients”) often continued to be taxed as if they had not converted to Islam. The Umayyads never satisfactorily resolved the problem of how to integrate the new non-Arab Muslims into the Muslim community, and they thereby created considerable resentment against their dynasty. This was compounded by the grievances of those Arabs who had given up their military careers and settled down in the conquered lands, but felt discriminated against or unfairly treated by the military generals and their (sometimes non-Muslim) tax-collecting agents. There was, moreover, increasingly destructive tribal factionalism within the Umayyad army that severely weakened the caliphate both through faction-based military revolts and the systematic persecution of members of a faction each time a rival came to power.

Shi’ite groups led a number of revolts against the Umayyads, as did the Kharijites, erstwhile followers of ‘Ali who had

separated from him when he agreed to negotiate with what the Kharijites regarded as Mu’awiya’s iniquitous party. The revolt that brought the Umayyad dynasty to an end in 750 also began as a Shi’ite movement that called, as had many others before it, for returning the rule back to the rightful descendants of the Prophet and for rule according to the “book of God and the sunna of His Prophet.” It was not, however, the descendants of ‘Ali but those of al-‘Abbas, an uncle of the Prophet, that came to power with what is often characterized by modern scholars as the “Abbasid revolution.”

===The Abbasids===
The new center of the empire was Iraq rather than Syria, and bureaucrats of Iranian origin were prominent in the [[Abbasid]] caliphate (750–1258) from its inception. The new empire was, like its predecessor, also an “Arab kingdom,” and indeed there were important continuities between the Umayyad and the early Abbasid caliphates. Yet, the latter was much more inclusive in terms of the ethnic origins of its soldiers and bureaucrats and much more successful in assimilating its non-Arab subjects into the Islamic empire. Its ideological emphases were also different from its predecessor’s. Unlike the Umayyads, the Abbasids emphasized from the outset their kinship with the Prophet as the justification for their claims to the caliphate. This was to remain a major basis of their legitimist claims, though it was scarcely the only one. The early Abbasid caliphs also tried to invoke, especially in their regnal titles, the messianic expectations rife at the time; they sought, as had the Umayyads in their own ways, to bolster their authority with appeals to pre-Islamic royal traditions and symbolism, and they presided over elaborate circles of patronage that involved a broad spectrum of the cultural and religious elite of the time. Baghdad, founded by al-Mansur (r. 754–775) as his new capital, had evocative imperial symbolism inscribed in its very design, but it soon also became the center of culture and learning, and of interaction not only between various Muslim groups and emerging schools and sects but also between Muslims and non-Muslims.

The first century of Abbasid rule was a time of extraordinary cultural and religious efflorescence, not just in Baghdad but also in the major provincial towns. It was during this time that the eponymous founders of the major schools of Sunni and Shi’ite law flourished. The systematic collection of the traditions of the Prophet, the [[hadith]], began to take place during this time; some of the first extant works of hadith date to this period, as does the earliest major biography of the Prophet, the ''Sira'' of Ibn Ishaq (d. 767). Under royal patronage, systematic efforts were made to translate ancient philosophical and scientific works into Arabic, and this was the age that saw formative developments in Islamic theology, notably the rise of the rationalist [[Mu’tazila]], as well as the beginnings of what later emerged as Sunni and Shi’ite Islam.

But this formative age was also a time of considerable political turmoil. A number of Shi’ite revolts, of which the most serious took place in Medina and Basra in 762, threatened Abbasid rule. The existence of the descendants of ‘Ali, the Shi’ite imams, and their followers in the midst of the community continued to challenge Abbasid legitimacy. Khurasan, where the Abbasid revolt had originated, saw many uprisings against the caliphal state in the early decades after the revolution. The empire was also shaken by a destructive civil war between two sons of Harun al-Rashid (r. 786–809), eventuating in the murder of the incumbent caliph, al-Amin (r. 809–813), and the succession of his brother and the governor of Khurasan, al-Ma’mun (r. 813–833). This murder, and the widespread uncertainty and disorder that accompanied and followed the civil war, considerably weakened the Abbasid state, necessitating extensive effort on the part of the caliph to reassert his authority. This effort took some unusual forms.

Unlike his Abbasid predecessors, al-Ma’mun made strong claims to religious authority, namely to an ability to lay down at least some of what his subjects must believe. Toward the end of his reign, he instituted the ''mihna,'' an inquisition to enforce conformity to the theological doctrine that the Qur’an ought to be regarded as the “created” word of God. Irrespective of the provenance of this idea or its theological merit, it allowed the caliph to assert his own authority as the arbiter of the community’s religious life. The inquisition was apparently intended not only to extend the scope of caliphal authority but also to humble many of those scholars of hadith and law whose growing influence in society the caliph resented and who consequently were among the principle victims of the ''mihna.'' But al-Ma’mun died shortly after the inquisition began, and though it continued in effect under two of his immediate successors, it did more, in the long run, to define the “uncreatedness” of the Qur’an as a Sunni creed and to solidify the ranks of the early Sunni scholars than it did to enhance the caliph’s religious authority. Later caliphs were usually happier to align themselves with the Sunni religious scholars in asserting their own roles in the community’s religious life than they were in confronting or challenging them.

Toward the end of the first century of Abbasid rule, the caliph was still in control of large parts of his realm, but his empire was not as extensive as it had been at the beginning of the dynasty, and it was rapidly shrinking. Some of the provinces were already becoming independent in all but name, and at the heart of the empire, the caliph had to cope with the increasing power of a new military force, Turkish “slave soldiers” drawn from the lands of the Central Asian steppe, a force that in later decades contributed substantially to the political and economic weakness of the Abbasid state. This pattern of a shrinking state and the caliph’s increasing dependence on military generals was to continue for much of subsequent Abbasid history. From the middle of the tenth century, the caliphs came under the sway of ruling families that controlled the Abbasid realm, and often the person of the caliph himself, in all but name. The [[BUYIDS|Buyids]], a family of Shi’ite military adventurers from Iran, ruled what was left of the Abbasid caliphate from the middle of the tenth to the middle of the eleventh century. They were replaced by the faithful Sunni Turkish Seljuks, who then oversaw the Abbasid caliphs until toward the end of the twelfth century. Even as the caliphate declined in effective political power, and for all the humiliations that individual caliphs were meted out at the hands of the warlords, the symbolic significance of the caliphal institution grew during these centuries. The Shi’ite Buyids not only maintained the caliphate but sought also to legitimize their own rule by seeking formal recognition from the caliphs. The Seljuk sultans and their wazirs (ministers) were often far more powerful than the caliph or his officials, but they too continued to be formally subservient to the caliph.

Not all caliphs during this period were equally helpless, however. At times of political transition, when the warlords were weak, and depending on the personal abilities an initiative of individual caliphs, the latter could exercise a prominent role in the political and religious life of the realm. Notable among such caliphs were al-Qadir (r. 991–1031) and al-Qa’im (r. 1031–1075) in the Buyid period, and al-Nasir (r.1180–1225), who reigned at a time when the Seljuk power had waned and who utilized his ties with Sufi and chivalric (''futuwwa'') groups, which he reorganized with himself at their head, to reassert his authority during a remarkably ambitious reign. But such revivals were sporadic and they did not do very much to seriously stem the effects of the long decline the caliphate had already undergone. In the middle of the thirteenth century, the caliphate of Baghdad was terminated altogether at the hands of the Mongols, whose ravages included the destruction of large parts of the eastern Islamic world. The caliphate was revived—and the Mongol tide finally stemmed—by the Mamluks of Syria and Egypt, but the Abbasid caliphs of the Mamluk era never had the prestige or the symbolic capital possessed by many of their predecessors in Baghdad. The Mamluk era and, with it, the shadow Abbasid caliphate ended with the Ottoman conquest of Egypt in 1517.

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*Zaman, Muhammad Qasim. Religion and Politics under the Early _Abbasids. Leiden: Brill, 1997.

==Source==

*Muhammad Qasim Zaman (2004). Encyclopedia ''of Islam and Muslim World''. Edited by Richard C. Martin. USA: Macmillan; P: 691. <nowiki>ISBN 0-02-865912-0</nowiki>

[[Category:History]]
[[Category:Islamic Terminologies]]
[[Fr:Califat]]
[[Category:Concepts and Beliefs]]

Caliphate

2023-08-04T16:48:12Z

Esmaeili: /* The Abbasids */

Chahardah Maʿsum

2023-08-04T15:02:39Z

Esmaeili:

'''Chahardah Maʿsum''', the fourteen inerrant or immaculate personages venerated by Twelver Shiʿites include the Prophet [[Muhammad]], his daughter [[Fatima]], and the twelve [[imam]]s. Under the theological concept of [[Isma|'isma]], all are considered to be infallible. ʿIsma is commonly defined as a kindness (lutf) bestowed by God which does not cause incapacity to commit acts of disobedience.{{The Fourteen Infallible}}
==‘Isma ==
The ascription of inerrancy ([[Isma|ʿisma]]) to the imams is encountered as early as the first half of the 2nd/18th century, and it was soon extended to the prophets. Ebn Babuya (d. 381/992), Shaykh Mofid (d. 413/1022), and Sharif Mortaza (d. 436/1049) successively defined the inerrancy of the Prophet Muhammad and the imams in increasingly stringent form, until the doctrine came to exclude the commission on their part of any sin or inadvertence, either before or after their assumption of office. As for Fatima, her inerrancy derives from her being a link between prophethood and [[imamate]], the two institutions characterized by inerrancy (she is sometimes termed the confluence of two lights [majmaʿ al-nurayn]), as well as by her association with the imams and their attributes in numerous traditions. The chief Quranic proofs of the inerrancy of the Chahardah Maʿsum are taken to be 33:33 (the verse of purification—ayat al-tathir and 2:124 (“My covenant does not embrace the wrongdoers”).

==The Number of Fourteen==
It might be thought that the numbering of the inerrant ones as fourteen was retrospective and subsequent to the occultation of the Twelfth Imam, and it is certainly true that some time elapsed between the death of the eleventh Imam, [[Hasan al-ʿAskari]], in 260/873 and the emergence of a consensus that the [[Imamite]] line had been completed with the occultation of his infant son, the Twelfth Imam.<ref>Sachedina, pp. 42ff</ref> However, materials already existed in Shiʿite tradition that spoke of Twelve Imam only, so that the crystallization of belief in a line of twelve was not excessively problematic.<ref>Kohlberg, pp. 529-33</ref>
The inerrancy of the Prophet, [[ʿAli ibn Abi Talib|ʿAli]], [[Hasan]], and [[Hussain ibn Ali|Hussain]], together with nine unnamed descendants of Hussain, is attested in a tradition attributed to the Prophet.<ref>Majlesi, 1384, XXV, p. 201</ref> In another tradition, which has the Prophet addressing Salman, the nine are named explicitly, and mention of Fatima is, also included.<ref>ibid., pp. 6-7</ref> The same tradition states that the Prophet, Fatima, and the Twelve Imams were created out of light, “before the creation of creation.” Related to this luminous origin of the Chahardah Maʿsum is the interpretation of the Light Verse (24:35) and, indeed, of almost every Quranic reference to light, as alluding to them.<ref>ibid., XXIII, pp. 304-48, XXVI, pp. 242-43; Shirazi, pp. 209-11</ref> According to [[Jaʿfar al-Sadiq]], the creation of the Chahardah Maʿsum from light preceded that of all other beings by fourteen thousand years.<ref>Majlesi, 1384, XX, pp. 15-16</ref> Other traditions speak of the Chahardah Maʿsum being fashioned from “celestial clay,” “white clay,” “clay beneath the Throne,” and “the clay of the Throne”.<ref>ibid., XX, pp. 15-16, XXV, pp. 8-12</ref>
The succession of the Chahardah Maʿsum on earth is held to mirror the order in which they responded, in pre-eternity, to the divine question, “Am I not your Lord?” <ref>Koran 7:172</ref>, and the line of descent connecting them is taken to be a visible sign of their joint origin as a single luminous substance.<ref>Corbin, 1971-72, I, p. 68</ref> Even the sperm from which they grew was of ultimately heavenly origin.<ref>Majlesi, 1384, XX, p. 38</ref>

==Cosmology and Significance==
There was evidently a tendency to believe in God’s delegation (tafwiz) of the task of creation to the Chahardah Maʿsum, since Majlesi finds it necessary to denounce this belief.<ref>ibid., XXV, pp. 328ff.</ref> However, the Fourteen Inerrant Ones are said to have witnessed creation<ref>ibid., XXV, pp. 339-41</ref>, and a tradition attributed to [[Muhammad al-Baqir]], the Fifth Imam, proclaims, “We [the Imams or the Chahardah Maʿsum] are the means (sabab) for the creation of creation”.<ref>ibid., XX. p. 20</ref> There is general agreement among Shiʿite authorities that all fourteen are superior to the rest of creation, including even the major prophets.<ref>ibid., XXVI, pp. 267-319</ref>
The cosmic functions of the Chahardah Maʿsum were much elaborated by the theosophers of the [http://www.iranicaonline.org/articles/safavids Safavid] period. Molla Sadra (d. 1050the 1640) integrated the Chahardah Maʿsum into Avicennan cosmology, enabling them to replace the Active Intelligences (al-ʿaql al-faʿʿal) as the ontological causes of existence.<ref>Nasr, p. 58</ref> Qazi Saʿid Qomi (d. 1103/1691) designated them as a “supernal humanity” (bashar al-ʿawali), eternally gathered around the Throne in their essential beings.<ref>Corbin, I, p. 98</ref> It can be said that the French scholar Henry Corbin has both reflected and continued this Safavid tradition, with his frequent evocation of “the pleroma of the Fourteen Immaculate Ones” as divine epiphanies manifest at every level of being (numerous references in En Islam iranien and other works).
==In Popular Piety==
The Chahardah Maʿsum are collectively present at the level of popular piety in the formula that invoke divine blessings on all of them by name and that are known generically as ziarat-e jameʿa.<ref>for examples, see Qomi, 1340, and Corbin, I, pp. 71-73</ref> Dreams and visions of the Chahardah Maʿsum are sometimes encountered in Shiʿite biographies; particularly remarkable, perhaps, was the vision seen by Haydar Amoli in the sky over Baghdad, with the fourteen figures arranged diagrammatically around a square.<ref>Corbin, III, pp. 200-08</ref>
It remains to add that the Chahardah Maʿsum are venerated by the nominally Shiʿite Bektashi order of dervishes (q.v.), who add a second series of fourteen, consisting of various offspring of the Imams, to yield the numerologically significant total of twenty-eight.<ref>Birge, pp. 147-48</ref>

==References==
{{reflist|30em}}

==Bibliography==

*J. K. Birge, The Bektashi Order of Dervishes, London, 1937.
*H. Corbin, En Islam iranien, 4 vols., Paris, 1971-72.
*Idem, Corps spirituel et Terre céleste, new ed., Paris, 1979 (s.v. index “Quatorze Immaculés”).
*E. Kohlberg, “From Imāmiyya to Ithnā-ʿAshariyya,” BSOAS 39, 1976, pp. 521-34.
*W. Madelung and E. Tyan, “ʿIṣma,” in EI2. Muhammad-Baqir Majlesi, ʿAyn al-ḥayāt, Tehran, 1347 Š./1968, pp. 101-02.
*Idem, Jalāʾ al-ʿoyūn dar zendagī wa maṣāʾeb-e Chahardah Maʿsum, Tehran, n.d.
*Idem, Beḥār al-anwār, 102 vols., Tehran, 1384/1964.
*M. Mossa, Extremist Shiʿites. The Ghulat Sects, Syracuse, N.Y., 1988, p. 108.
*Shaikh ʿAbbās Qomī, Mafātīḥ al-jenān, Tehran, 1340 Š./1961.
*Idem, Safīnāt al-beḥār, Tehran, 1355 Š./1963; II, pp. 201-02.
*S. H. Nasr, Sadr al-Din Shirazi and His Transcendent Theosophy, Tehran, 1978.
*A. A. Sachedina, Islamic Messianism. The Idea of the Mahdi in Twelver Shi’ism, Albany, N.Y., 1981.
*Ṣ. Šīrāzī, Ahl al-Bayt fi’l-Qorʾan, Beirut, 1400/1979.

==Source==

*[http://www.iranicaonline.org/articles/cahardah-masum Encyclopaedia Iranica - entry of cahardah masum]

[[Category:Twelver Shi’ism]]
[[Category:Islamic Terminologies]]
[[Category:Shi’ism]]
[[Category:Concepts and Beliefs]]
[[Fr:Chahardah Ma'sum]]

Shafa'a

2023-07-21T20:57:11Z

Esmaeili:

The term '''Shafa’a''' means intercession, requesting assistance from a spiritual intermediary when seeking divine help. In conservative interpretations, only [[Muhammad]] can intercede with God on behalf of human beings. However, in [[Shiʿism|Shi’ism]], the idea of mediation includes the twelve Imams. Shafa'a has a close meaning to [[Tawassul]], which is the act of resorting to intimate friends of God to ask forgiveness.
==Terminology and Usage==
He who makes the intercession is called shāfiʿ and shafīʿ. The word is also used in other than theological language, e.g., in laying a petition before a king (LʿA s.v.), interceding for a debtor (al-Bukhari, Istikhrad, 18). Very little is known of intercession in judicial procedure. In the [[Hadith]], it is said: "He who by his intercession puts out of operation one of the hudud Allah is putting himself in opposition to God.<ref>Ibn Hanbal, Musnad, ii, 70, 82; cf. al-Bukhari, Anbiyaʾ 54/11; Hudud, 12</ref>
==In the Quran and Hadith==
The word is usually found in the theological sense, particularly in eschatological descriptions; it already occurs in the Quran in this use. Muhammad became acquainted through Jewish and, more particularly, Christian influences with the idea of eschatological intercession. In Job xxxiii, 23 ff. the angels are mentioned who intercede for man to release him from death. In Job v, 1, there is a reference to the saints (by whom here also angels are probably meant), to whom man turns in his need. Abraham is a mortal saint whom we find interceding in the Old Testament (in the story of Sodom and Gomorrah).

In the apocryphal and pseudepigraphical literature, we find the same classes of beings with the same function: the angels<ref>Test. Adam, ix, 3</ref> and the saints.<ref>Maccab., xv, 14; Assumptio Mosis, xii, 6</ref> In the early Christian literature, the same idea repeatedly occurs, but here we have two other classes of beings: the apostles and the martyrs.<ref>cf. Cyril of Jerusalem in Migne, Patrologia Graeca , xxxiii, 1115; patriarchs, prophets, apostles, martyrs; cf. xlvi, 850 lxi, 581</ref>

In the Quran, intercession occurs mainly in a negative context. The day of judgment is described as a day on which no Shafa’a will be accepted.<ref>sura II, 48, 254</ref> This is directed against Muhammad's enemies as is evident from X, 18: "they serve not God but what brings them neither ill nor good, and they say these are our intercessors with God"; cf. also LXXIV, 48: "the intervention of those who make Shafa’a will not avail them."

But the possibility of intercession is not excluded. XXXIX, 44 says: "Say: the intercession belongs to God, etc.”. Passages are relatively numerous in which this statement is defined to mean that Shafa’a is only possible with God’s permission: “Who should intervene with Him, without His permission?”.<ref>II, 255, cf. X, 3</ref> Those who receive God’s permission for Shafa’a are explained as follows: “The Shafa’a is only for those who have an ʿahd with the Merciful" (XIX, 87) and XLIII, 86: "They whom they invoke besides God shall not be able to intercede except those who bear witness to the truth." XXI, 26-8 is remarkable where the power of intercession is credited to the angels: "they say the Merciful has begotten offspring. Nay, they are but His honored servants who ... and they offer not to intercede on behalf of whom it pleaseth Him". It appears that the honored servants mean the angels. XL,<ref>cf. XLII, 5</ref> is more definite: “Those who bear the throne and surround it sing the praises of their Lord and believe in Him and implore forgiveness for those who believe (saying), Our Lord; who embraces all things in mercy and knowledge; bestow forgiveness on them that repent and follow Thy path and keep them from the pains of Hell."

Such utterances paved the way for open adoption by Islam of the principle of Shafa’a. We already have ample material in the classical [[Hadith]], which reflects the development of ideas to about 150 A.H.. Shafa’a is usually mentioned here in eschatological descriptions. But it should be noted that the Prophet, even in his lifetime, is said to have made intercession. ʿAʾisha relates that he often slipped quietly from her side at night to go to the cemetery of Baqiʿ al-Gharqad [q.v.] to implore forgiveness of God for the dead.<ref>Muslim, Janaʾiz , 102; cf. al-Tirmidhi, Janaʾiz, 59</ref> Similarly, his istighfar is mentioned in the salat al-janaʾiz,<ref>e.g. Ibn Hanbal, Musnad , iv, 170</ref> and its efficacy is explained.<ref>ibid., 388</ref> The prayer for the forgiveness of sins then became or remained an integral part of this salat,<ref>e.g. Abu Ishaq al-Shirazi, Kitab al-Tanbih, ed. T.J.W. Juynboll, 48</ref> to which a high degree of importance was attributed. Cf. Muslim, Janaʾiz, 58: “If a community of Muslims, a hundred strong, perform the salat over a Muslim and all pray for his sins to be forgiven him, this prayer will surely be granted”; and Ibn Hanbal, iv, 79, 100, where the number a hundred is reduced to three rows (sufuf).

Muhammad’s intercession at the day of judgment is described in a tradition that frequently occurs;<ref>e.g. al-Bukhari, Tawhid , 19; Muslim, Iman , 322, 326-9; al-Tirmidhi, Tafsir , sura XVII, 19; Ibn Hanbal, i, 4</ref> the main features are as follows. On the day of judgment, God will assemble the believers; they turn to Adam for his intercession in their need. However, he reminds them that through him, sin entered the world and refers them to Nuh. But he also mentions his sins and refers them to Ibrahim. In this way, they appeal in vain to the great apostles of God until ʿIsa finally advises them to appeal to Muhammad for assistance. The latter will gird himself and, with God's permission, throw himself before Him. Then he will be told, "arise and say, intercession is granted thee." God will thereupon name him a definite number to be released, and when he has led these into Paradise, he will again throw himself before his Lord, and the same stages will again be repeated several times until finally, Muhammad says, "O Lord, now there are only left in hell those who, according to the Quran, is to remain there eternally."

This tradition is in its different forms the locus classicus for the limitation of the power of intercession to Muhammad to the exclusion of the other apostles. In some traditions, it is numbered among the charismata allotted to him.<ref>e.g. al-Bukhari, salat, 56</ref>

Muhammad’s Shafa’a then is recognized by the ijmaʿ; it is based on XVII, 79: “Perhaps the Lord shall call thee to an honorable place"; and on XCIII, 5: "And thy Lord shall give a reward with which thou shalt be pleased<ref>al-Razi’s commentary on sura II, 48, 2nd masʾala ; cf. earlier, Muslim, Iman, 320</ref> Muhammad is said to have been offered the privilege of Shafa’a by a message from his Lord as a choice; the alternative was the assurance that half of his community would enter paradise. Muhammad, however, preferred the right of intercession, doubtless because he thought he would get a considerable result from it.<ref>al-Tirmidhi, Ṣifat al- Ḳiyama, 13; Ibn Hanbal, iv, 404</ref>

The traditions vividly describe how the "people of hell" (Jahannamiyyun) are released from their fearful state. Some have had to suffer comparatively little from the flames; others, on the other hand, are already in part turned to cinders. They are sprinkled with water from the well of life and restored to a healthy condition (e.g., Muslim, Iman, 320). In another class of traditions, it is said that every Prophet has a "supplication" (daʿwa) and that Muhammad keeps his secret to intercede with God for his community on the day of judgment<ref>cf. e.g. Ibn Hanbal, ii, 313; Muslim, Iman, 334</ref>

Following the Christian conception mentioned above, Islam was not content to make Muhammad the sole conveyor of intercession. At his side, we find angels, prophets, martyrs, and even simple believers.<ref>al-Bukhari, Tawhid, 24/5; Ibn Hanbal, iii, 94; Abu Dawud, Jihad, 26; al-Tabari, Tafsir on Quran, XIX, 87</ref> But it is Muhammad who will be the prime intercessor.<ref>Muslim, Iman, 330, 332; Fadaʾil, 3; Abu Dawud, Sunna, 13</ref> For the Shiʿa, naturally, the power of intercession after the Prophet falls above all to the [[Imam|Imams]].<ref>see e.g. M.J. McDermott, The theology of al-Shaikh al-Mufid, Beirut 1978, 254-5</ref>

Finally, one should examine the question of those for whom intercession will be efficacious. In the classical tradition, the response in principle which is given there is that Shafa’a is valid for all those who do not associate anything with God,<ref>cf. al-Bukhari, Tawhid, 19; al-Tirmidhi, Sifat al-qiyama , 13</ref> even if they have nevertheless been guilty of grave sins (of which they have not repented). A famous hadith makes the Prophet say, “My intercession will be for the grave sinners of my community (li-Ahl al-kabaʾir min ummati)<ref>Abu Dawud, Sunna, 21; al-Tirmidhi, loc. cit., 11; Ibn Maja, Zuhd , 37</ref> Such is the position of the Sunni theologians,<ref>cf. al-Ashʿari, Maqalat, Wiesbaden 1963, 474</ref> including the Hanbalis.<ref>cf. Laoust, La profession de foi d’ Ibn Baṭṭa , Damascus 1958, 100 of tr.</ref> For them, the Prophet’s intercession will concern all those believers who, because of their sins, would have merited divine punishment, with God either admitting them to His Paradise immediately or else bringing them forth from Hell at the end of a period of time more or less protracted.<ref>see al-Razi, Tafsir on Quran, II, 48, beginning of the second masʾala, ed. Tehran n.d., iii, 56</ref> The Muʿtazila, on the other hand, as well as the Kharijites, reject this interpretation.<ref>see al-Baghdadi, Usul al-din , Istanbul 1928, 244; Ibn Hazm, Fisal , Cairo 1317-21, iv, 63</ref> For the Muʿtazila, prophetic intercession can only operate in favor of sinners who have already repented;<ref>see Mankdim = Ps. ʿAbd al-Jabbar, Sharh al-usul al-khamsa , Cairo 1965, 688, 691</ref> they consider it to be, on God’s part, an extra act of favor (fadl).<ref>see al-Ashʿari, Maqalat, 474; Mankdim, op. cit., 691; al-Razi, Tafsir, iii, 56</ref> Against the Sunni position, the Muʿtazila invoked certain of the Quranic verses cited above, notably XL, 18, and XXI.<ref>cf. Mānkdīm, 689; al-Rāzī, op. cit., iii, 56</ref>

==Hadith on Shafa’a of Imam Hussain==
Through chain of authorities reaching Shaikh Saduq, who relates from his chain of narrators from Abil Jarood, who says that Imam Muhammad [[Muhammad al-Baqir|al-Baqir]] said that, one day the Holy Prophet Muhammad was in the house of [[Umm Salama]], his wife, and told her not to allow anyone to visit him. Imam Hussain, who was a child at that time, entered therein and rushed to the Prophet. Umm Salama followed him and saw Imam Hussain seated on the chest of the Prophet, and the Prophet was weeping. In his hand, there was something which he was turning upside down. Then he said,

“O Umm Salama! Jibra’eel has come to me and reported that my Hussain would be martyred, and this earth is of his place of [[martyrdom]]. Preserve this with you, and the day this earth turns into blood, know then that Hussain has been martyred.”

Umm, Salama said, “O Prophet of Allah! Pray to Allah to relieve Hussain from this calamity.” The Prophet replied,

"Yes, I prayed to Allah for it, but Allah revealed to me that due to his martyrdom, a status will be bestowed on him, which will be unapproachable by anyone else. And he will be having such followers (Shi'a) who will intercede (on the day of Qiyamah), and their intercession (Shafa’a) will be accepted. And that Mahdi will be from his progeny. Hence how good for them who will befriend Hussain and will be among his followers (Shi'a). For surely on the day of Qiyamah, they will be successful."

==In Popular Piety==
Although the Throne Verse (sura II, 155) asks, "Who could intercede with Him except by His permission?" many Muslims believed that the Prophet was granted this permission, as XVII, 79 speaks of his "special rank." Another Quranic verse that seems to allow intercession was XL, 7, where "those who carry the divine throne" are mentioned as constantly asking divine forgiveness. Thus, the belief developed that even pious acts could serve as intercessors: the Quran will intercede for those who have studied and recited it devoutly, and this hope is often expressed in prayers written at the end manuscripts of it. Other religious works could be imagined as interceding, such as the profession of faith; even mosques were thought to be transformed into white camels or boats to carry to Paradise those who had regularly performed their prayers in them, just as Friday might appear as a beautiful youth to intercede for people who had honoured him by attending the Friday worship. It was also believed that martyrs could intercede on behalf of family and friends and that children who had died in infancy would intercede for their parents to have them brought to Paradise because otherwise, they would feel lonely.

But the most important intercessor is Muhammad, and the numerous people in the Muslim world who are called “Muhammad Shafiʿ” bear witness to this belief, which is based on the legend that at Doomsday, all prophets (including the sinless Jesus) will call out nafsi nafsi “I myself [want to be saved]” while Muhammad calls out ummati ummati "my community, my community [should be saved]." Innumerable folk-songs and high-flown poetical descriptions tell how he will lead his community to Paradise carrying the green "banner of praise" (liwaʾ al-hamd), for his Shafa’a is meant is believed, for the grave sinners of his community.

Many prayers contain the request that God may grant His Prophet the position of honor in which he can intercede for his community; typical is the prayer in al-Jazuli’s Dalaʾil al-khayrat, “O God, appoint our lord Muhammad as the most trusted of speakers and the most prevailing of requesters and the first of intercessors and the most favored of those whose intercession is acceptable ... etc.” Poetry in which hope for Shafa’a is expressed is found abundantly in all the languages of the Islamic world, whether one turns to a scholar like Ibn Khaldun in North Africa or a folk poet in the Khowar language, the Karakorum. The Urdu poet Mir Muhammad Taqi Mir (d.1223/1810 [q.v.]) claims: “Why do you worry, O Mir, thinking of your black book?

The person of the Seal of Prophets is a guarantee for your salvation!”

and the Mamluk Sultan Qayitbay of Egypt was as convinced of the Prophet’s intercession as were poets in Sind, who loved to enumerate dozens of countries over which the Prophet’s Shafa’a stretches (mostly in alliterating groups of names). All of them claimed that their “hand was on his skirt” to implore his help, and some, like the Urdu poet Muhsin Kakorawi (d. 1905), expressed the hope that the poetry written in his praise might be recited at Doomsday to make the Prophet intercede on his behalf (although the Hadith emphasizes the umma, not an individual, as the recipient of intercession.) Even Hindu poets wrote poetry in the hope of the Prophet's intercession, and the believers' fear of the terrible Day of Judgment was more and more tempered by adding the element of hope, represented by the Prophet’s loving care for his community.

==References==
{{reflist|30em}}

==Bibliography==

* Ibn K̲h̲uzayma, Tawḥīd, Cairo 1968, 241-325

* Ād̲j̲urrī, S̲h̲arīʿa, Cairo 1950, 331-52
* Ibn Fūrak, Mud̲j̲arrad maḳālāt al-As̲h̲ʿarī, Beirut 1987, 167-70
* Bāḳillānī, Tamhīd, Beirut 1957, 365-77
* idem Inṣāf, Cairo 1963, 168-76
* D̲j̲uwaynī, Irs̲h̲ād, Paris 1938, 222
* Abu Yaʿlā, Muʿtamad, Beirut 1974, § 375
* Abu ’l-Muʿīn al-Nasafī, Tabṣira, ii, Damascus 1993, 792-7
* L. Gardet, Dieu et la destinée de l’homme, Paris 1967, 311-14
* E. Riad, Shafa’a dans le Coran, in Orientalia Suecana, xxx (1981), 37-62
* D. Gimaret, La doctrine d’al-Ashʿarī, Paris 1990, 497-500.
* M. Horten, Die religiösen Vorstellungswelt des Volkes im Islam, Halle 1917
* Tor Andrae, Die person Muhammads in lehre und glauben seiner gemeinde, Stockholm 1918 Taede Huitema, De voorspraak (Shafa’a) in den Islam, Leiden 1936 Constance Padwick, Muslim devotions, London 1960 A. Schimmel, And Muhammad is His Messenger, Chapel Hill, N.C. 1985. (Annemarie Schimmel)

==Source==

*[https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/*-COM_1019 Encyclopaedia of Islam, Second Edition]
*[http://alhassanain.org/Nafasul%20Mahmum%3B%20Relating%20to%20the%20heart%20rending%20tragedy%20of%20Karbala/Nafasul_Mahmum%3B_Relating_to_the_heart_rending_tragedy_of_Karbala_html/nafasul_mahmum.htm Shaykh Abbas Qummi , Nafasul Mahmum; Relating to the heart rending tragedy of Karbala']

[[Category:Islamic Terminologies]]
[[Category:Concepts and Beliefs]]
[[Fr:Shafa'a]]

Nakhl

2023-06-13T20:38:40Z

Esmaeili:

[[File:Nakhl fig 1.jpg|thumb|1. Drawing of a nakhl (by Goga Chelkowski) from the Yazd area ready to be carried in procession. Parts and ornamentation: 1. Four legs (paya, one shown), making a stand; 2. Poles for the bearers, forming a base for the nakhl. They represent the bier of Hossain; 3. Mirrors (aʾina); 4. Representation of a cypress tree (sarv); 5. Sadda (see text), a standard from which hang; 6. Colorful fabrics; 7. Ensigns of Hossain|272x272px]]'''Nakhl''' is one of the principal objects related to the mourning rituals commemorating the suffering and [[martyrdom]] of [[Hussain ibn Ali|Imam Hussain b. ʿAli]], the grandson of the Prophet [[Muhammad]]. It is described as a wooden structure resembling a bridal pavilion and decorated with colorful silk shawls, precious fabric, mirrors, lanterns, etc.; flowers and green branches are also added for ornamentation (picture 1). It is further described as a large, tall bier to which daggers, swords, luxurious fabric, and mirrors are attached. Sometimes such a coffin is also fashioned for a young man who has met an untimely death <ref>Dehkhoda, s.v. nakhl; Moʿin, Farhang-e farsi IV, Tehran, 1968, p. 4691</ref>. The nakhl (or nakhl-e tabut) is so called because of its resemblance to the date palm tree (nakhl), which has a tall, slender, straight trunk.[[File:Nakhl fig 2.jpg|thumb|2. The nakhl carriers awaiting the order to lift the nakhl (Photo by K. Bayegan, Mehriz, 1977).|277x277px]]
==Nakhl-Gardani==
nakhl-gardani is the ritual ceremony of carrying the nakhl, as a symbolic representation of the Imam’s coffin, in the procession of the ʿ[[Ashura|Ashura]]ʾ (i.e., 10 [[Muharram|Moharram]], the date of the martyrdom). On the day of ʿAshura, the nakhl is carried to a place where [[Rawza-Khani|rawza-kani]] (mourning sessions commemorating the tragedy at [[Karbala]]) or passion play ([[Ta'ziya|taʿzia]]) is being performed. Sometimes, the nakhl is so colossal and heavy that it requires several hundred men to lift it up and carry it (pictures 2 & 3).
[[File:Nakhl fig 3.jpg|thumb|3. The nakhl carriers awaiting the order to lift the nakhl (Photo by J. Ghazbanpour, Mehriz, 1997).|371x371px]]
[[File:Nakhl fig 4.jpg|thumb|4. The famous nakhl of Yazd, called the Amir Chakhmaq nakhl, resting unclad in front of the Takiya Amir Chakhmaq (Photo by Tara Bahrampour, 1997).]]
[[File:Nakhl fig 5.jpg|thumb|5. Amir Chakhmaq nakhl in front of the Takiya Amir Chakhmaq (Photo by Tara Bahrampour).|384x384px]]
As ritual objects for the ʿAshura, nakhls are built from wood in various sizes, from simple constructions that can be carried by two persons to colossal structures about three stories high that have to be supported by hundreds of men. In Yazd and the surrounding towns and villages, a nakhl is often referred to as a naql “conveying, carrying, transferring.” This large wooden structure is carried on the day of ʿAshura from one place to another. According to some, the edifice is called nakhl during the entire year except on ʿAshura, when it is referred to as naql (since on that day it is moved in procession), but this opinion is not universal. It is interesting to note that on the dedication plaque attached to the biggest and most famous nakhl, which stands in front of [[Takia Amir Chakhmaq]] in the square of the same name in Yazd (pictures 4 & 5), the word naql is used. It bears the date 20 Rajab 1229/9 February 1882 and measures 8.50 m in each of its three dimensions.<ref>Afšār, II, pp. 709, 1194-96, pl. 167</ref>

==Nakhl’s Structure==
A nakhl has four wooden legs that support a rectangular base made of intersecting tree trunks that stick out laterally in four directions. Men use the trunk poles to carry the structure on their shoulders and in their arms. These poles metaphorically represent the lances that pierced the body of Imam Hussain at Karbalaʾ. According to ʿAbd-al-ʿAzim Puya, the legs are made from wood from the plane tree; the shoulder and hand poles from aspen; and mulberry wood is used for the lattice that rests on the grids formed by the poles. The lattice is held together by nails and metal braces and decorative objects are attached to it with nails and ropes. Although it is called nakhl (date palm), the shape of the lattice more closely resembles the cypress tree. In Persian literature, the cypress is a metaphor for beauty, in particular for a beautiful and handsome figure. In the dedication plaque to the Amir Chakhmaq nakhl, the structure itself is likened to the beautiful corpse of the “Sultan of Karbala,” that is, Imam Hussain.

==Maintenance==
[[File:Nakhl fig 6.jpg|thumb|6. An unclad nakhl in front of the Takiya of Taft (Photo by Tara Bahrampour).]]
A nakhl structure is usually left in the same location uncovered and exposed to the elements throughout the year. As a result, the wood begins to deteriorate. The nakhl of ʿAqda, however, is kept in a covered location called khana-ye nakhl.<ref>Afšār, I, p. 454</ref> The famous nakhl of the Amir Chakhmaq Square of Yazd was endowed in 1882 and is still standing there, but as the structure has decayed and is no longer safe to carry, it is not used in the annual procession.<ref>see Afšār, II, pl. 167</ref> Allegedly, as a sacred object, the nakhl may not be destroyed and must be left to decay naturally. The same situation is also now occurring in Taft, where the old nakhl has been left to live out its days<ref>Afšār, I, p. 410</ref>, with the new one standing close by (picture 6). Since there is a popular belief that the nakhl holds miraculous properties, the abandoned nakhl is still venerated. People come and light candles in front of it as they make solemn vows or offer up supplications; the Amir Chakhmaq nakhl once caught fire from the votive candles that were placed near it. The larger nakhl usually have storage places nearby for the various items that are reused every year for decoration. In some cases, the necessary ornamental paraphernalia is stored in a takia.

==History of Nakhl Ritual==
The nakhl and nakhl ritual are primarily to be found in the towns and villages on the edge of the great central desert from Semnan to Damqan via Qom, Kashan, Khor, Biabanak, Zavara, Ardestan, and Nayin. The largest nakhl, however, are seen in the Yazd district, which is also the region with the greatest number of them. In this area, there is not a single village that does not have its own nakhl. In addition to its ritual and religious manifestations, the nakhl is also a symbol of social unity for a town, village, or district. Nakhls are found standing in central communal and public spaces such as town squares or in and around [[takia]]s. It is a common belief that the body of Imam Hussain was moved to the shade of a palm tree after his heroic death, and thus the designation of the bier as nakhl. A more plausible belief is that the makeshift bier, which carried the Imam from the battlefield to his resting place, was made from the branches of the palm tree, which is all that was available in the Karbala desert. With the passage of time, a simple stretcher became an elaborate structure with lavish decorations. For big nakhls in the Yazd region, fifty trees were sometimes required. Very often those trees were carried on the shoulders of people for long distances to the place of construction, which would then become the nakhl’s resting place.<ref>Mohammad Abu-Fazli, pp. 87-106</ref>

===Nakhl Ritual===
Sometimes the front and back log-poles of the lattice are laid across the side poles, and sometimes the side poles are laid on top of the front and back ones. The logs thus form a grid pattern. The men carrying the nakhl at the front and rear have it on their shoulders, while those on the sides carry it resting on the biceps of their bent arms. The distance between the poles on each side is less than one meter. The nakhl of Mehriz requires 156 men to carry it; there are thirty-nine places on each side of the structure for them to stand.<ref>Torayya</ref>
[[File:Nakhl fig 7.jpg|thumb|7. A modern covering of the nakhl features paintings of various Shiʿite personalities (Photographer unknown).|397x397px]]
Several days before the ʿAshura, the wooden structure of the nakhl is dressed from top to bottom. The predominant colors of the fabric covering the skeleton are black, symbolizing mourning, and green, representing the family of the Prophet. The ceremony decorating the nakhl is referred to as nakhl-bandi. Everyone is welcome to help in this process: some contribute their efforts as the result of private vows; others do it as an expression of their love for Imam Hussain (picture 7). During this process, one can hear constantly invocations for God’s blessing such as Allah-omma salla ʿala Mohammad wa Al Mohammad “O God, praise Mohammad and his descendents.”
[[File:Nakhl fig 8.jpg|thumb|8. The nakhl at Mehriz seen from the front, covered with mirrors (Photo by Judith L. Goldstein).]]
Once the wooden structure of the nakhl is covered with cloth, symbolic objects are attached to the structure. Mirrors are the main items of ornamentation(picture 8). Some of the mirrors are donated by members of the local community as votive pledges; some are bought and given as offerings; and some are lent for the occasion. Young women offer mirrors with the intention that their wishes for a good husband will be granted. Many believe that such an offering will in return result in the answer of their prayers through the intercession of Imam Hussain. Symbolically the mirrors represent the shining aura of the corpse of the Imam. The mirrors reflect light, thereby turning the bier into a glittering object. Moreover, the participants in the processions, seeing their reflections in the mirrors attached to the bier, feel that their wish to identify with Imam Hussain’s suffering is fulfilled.

These days it is less common to see the great number of daggers, swords, and shields that were attached to the nakhl in the past. Symbolically these arms represent the weapons used by the enemy to wound and kill the Imam. The mirrors appear on the front of the nakhl, sometimes covering it completely and sometimes placed in an arch around a cypress tree fabricated of narrow wooden strips and painted green. Standing out from the black background surface, the cypress tree, representing the Imam’s body, has arrows affixed to it, which illustrates those that entered the imam’s body. The overall shape of the lattice also recalls the cypress.<ref>Tabibi, pp. 175-78</ref>

At the apex of the nakhl, front and back, is a shadda, a vertical pole surmounted by metal rings. This name might be used with its meaning “fringe,” which the attachments to the ring form around the pole, or with analogy to the open, ring-like shape of the Arabic diacritic sign shadda. Hanging from these rings are colorful fabrics donated by local people, and each one is large enough from which to make a dress. According to tradition, after Imam Hussain and his seventy-two companions were killed on the plain of Karbala, the enemy plundered their tents and looted whatever they could carry away before setting fire to the encampment. These fabrics symbolically represent the cloth from which the women of Karbalaʾ could fashion their garments. In the middle of the roof of the nakhl, between the two shaddas, stands the ensign of the Imam, called [[Alam|'alam]]. The ʿalam is a huge, sometimes three-meters high metal blade attached to a wooden shaft. ʿAlams come in three sections. The wooden shaft has a horizontal metal crossbar; on this crossbar are several small metal blades. Various metal animals are attached to the crossbar, including lions, peacocks, and doves, and precious shawls also are suspended from it. ʿAlams are usually carried separately in the procession.
[[File:Nakhl fig 9.jpg|thumb|9. Nakhl in Mehriz, 1974. A view from the rear of the nakhl shows golden thread on a black canvas in the shape of the mausoleum of Hossain at Karbalaʾ (Photo by Judith L. Goldstein).|276x276px]]
When the entire back panel in the rear of the Amir Chakhmaq nakhl is dressed, it represents the Imam’s tomb shrine at Karbala. The characteristic and easily recognizable architectural features of his mausoleum are woven with golden thread into the black canvas (picture 9). In this fashion, the nakhl symbolically represents not only Imam Hussain’s stature and his coffin, but his tomb as well. The Amir Chakhmaq nakhl, though no longer in use, is decorated for the ʿAshura day with this canvas.<ref>[[Peter J. Chelkowski|Chelkowski]]</ref>
[[File:Nakhl fig 10.jpg|thumb|10. The lifting of the nakhl. Mehriz, 1977 (Photo by K. Bayegan).|311x311px]]
Many rituals are performed in large communities of central Persia, where the big nakhls are employed on the day of ʿAshura. Once these rituals are finished, all attention turns to the nakhl. Barefoot men dressed in black shirts and pants take up their positions around the poles protruding from underneath the nakhl’s lattice. Four guides stand on each side facing the nakhl, holding green shawls. On the top of the nakhl, next to the shaddas, are men with cymbals. Dirges are sung while bags of sugarplums are tossed to the cymbal players, who in turn shower the heads of the crowd below with the sweets. Even those bags of sugarplums that are not caught by the cymbal players but nevertheless have touched the nakhl, are believed to bring good luck (tabarrok). People collect rocks and pebbles along the path of the nakhl so that the nakhl carriers won’t hurt their bare feet. Finally, it is the decisive moment to lift the nakhl. The man in charge, called baba, invokes the Imam by crying “Ya Hussain,” and, with a clash of the cymbals, the nakhl is raised. This action is called nakhl-bardari (picture 10).
[[File:Nakhl fig 11.jpg|thumb|11. Nakhl-gardani, Mehriz, 1977 (Photo by K. Bayegan).|296x296px]]
The procession of the nakhl, called nakhl-gardani, follows (picture 11). The nakhl, guided by four men (sometimes, in the case of a very big nakhl, additional guides stand on the protruding poles), moves majestically on a circular path in an anti-clockwise direction. It is surrounded by a crowd of softly treading men clad in black who parade their ritualized grief and sense of mourning (matam) by striking their heads with their hands. Soon the nakhl comes to a stop so that the nakhl-carriers can rest. During the pause, dirges are sung and a chest-beating matam is performed. In a town square location like that of the Amir Chakhmaq, the nakhl can be carried around the square as many as seven times.<ref>Chelkowski</ref>

In other places, such as Qamṣar of Khasan, the nakhl-gardani has a linear structure. The nakhls of several districts file one after the other as they traverse the town. In Qamṣar, the nakhls are preceded by ʿalams and followed by chain-beaters. Women line the entire path of the nakhl-gardani on sidewalks and on the flat roofs of houses. Even the bystanders are drawn into this ritual by joining in various matams.<ref>Chelkowski</ref>
==Source==

*[http://www.iranicaonline.org/articles/nakl-object-in-the-mourning-rituals Encyclopaedia Iranica]

==Reference==
<references />
[[Category: Muharram Rituals]]
[[Category:Tangible Culture]]
[[Category:Objects]]
[[Fr:Nakhl]]
[[fa:نخل]]

Habib b. Muzahir

2023-06-13T20:28:57Z

Esmaeili:

{{Infobox companion of Imam (a)
| name = 
| image =
| image size =
| caption =
| Full name = Habib b. Muzahir al-Asadi
| Companion of = [[Ali ibn Abi Talib|Imam Ali]], [[Hasan B. Ali B. Abi Taleb|Imam Hasan]], [[Hussain ibn Ali|Imam al-Hussain]]
| Kunya =
| Epithet =
| Well Known As =
| Religious Affiliation =
| Lineage = Banu Asad
| Well known relatives =
| Birth =
| Place of Birth =
| Place of Residence = [[Kufa]]
| Death/martyrdom= 61/680
| Cause of Death/martyrdom = [[Martyrdom]] in Event of [[Ashura]]
| Burial place = Holy Shrine of [[Imam Hussain]], [[Karbala]], [[Iraq]]
| Professors =
| Students =
| Works =
| Activities = Participating in the Battles of [[Ali ibn Abi Talib|Imam Ali]], One of Shurta al-Khamis, Inviting the tribes of [[Kufa]] to join [[Imam Hussain]]
|Native name=حبیب بن مُظاهر الاسدی}}'''Habib b. Muzahir al-Asadi''' was one of [[Ali ibn Abi Talib|Imam Ali]]'s special companions who was martyred at the age of 75 at the [[Battle of Karbala]] while fighting in [[Imam Hussain]]'s army.

==Biography==
Habib's father's name appears in the early sources in different forms. It is sometimes Muzahir,<ref>Ṭabarī, ''Tārīkh al-umam wa l-mulūk'', vol. 5, p. 352, 355, 416.</ref> sometimes Muzahhar<ref>Balādhurī, ''Ansāb al-ashrāf'', vol. 2, p. 462, 478, 480.</ref> and sometimes, Mutahhar<ref>Ibn Aʿtham, ''al-Futūḥ'', vol. 5, p. 28, 34, 87.</ref>. Habib learnt the whole book of Holy Qur'an by heart and spent every night worshiping God. According to [[Imam Hussain]] he recited the whole Qur'an every night.<ref>Qummī, ''[[Nafas al-mahmūm]]'', p. 124.</ref> He was so uninterested in material world and so pious that no matter how much money and security he was offered not to support Hussain, he rejected them all and said, "we will have no excuse to make to the [[Prophet Muhammad|Prophet of God]], if we are alive and the son of the Prophet is oppressed and killed."<ref>Amīn, ''Aʿyān al-Shīʿa'', vol. 4, p. 553.</ref>

==During Prophet Muhammad's Life==
It is not clear whether Habib was one of the [[Prophet]]'s companions or Tabi'un (those who saw the companions, but not the Prophet). Some, like Ibn al-Kalbi<ref>Samāwī, ''Ibṣār al-ʿayn'', p. 126.</ref> and Ibn Hajar al-Asqalani <ref>Ibn Ḥajar al-ʿAsqalānī, ''al-Iṣāba fī tamyīz al-ṣaḥāba'', vol. 2, p. 142.</ref>stated that he had been in the presence of the Prophet but Al-Shaykh al-Tusi<ref>Ṭūsī, ''Rijāl'', p. 60, 93, 100.</ref> implies that Habib was not a companion of the Prophet.

==During Imam Ali's Life==
Habib went to [[Kufa]] with [[Imam Ali]] and fought alongside him in all of his combats. He was considered one of Imam's special companions group called "Shurtat al-Khamis"<ref>Mufīd, ''al-Ikhtiṣāṣ'', p. 2-7.</ref>. Imam Ali bestowed upon him "Ilm al-Balaya wa al-Manaya" (the knowledge of calamities and [time of] deaths). His conversation with Maytham al-Tammar, years before [[Ashura]], about how they will be martyred is one instant of this knowledge.<ref>Samāwī, ''Ibṣār al-ʿayn'', p. 127.</ref>

==During Imam al-Hussain's Life==
After the death of [[Mu'awiya]], Habib and some of the heads of [[Shiʿa|Shi'a]] communities in [[Kufa]], like Sulayman b. Surad, Musayyib b. Najaba and Rifa'a b. Shaddad al-Bajali, refused to swear allegiance to [[Yazid]], and send letters to [[Imam Hussain]] inviting him to lead Kufa in her uprising against [[Umayyad]] Dynasty.<ref>Mufīd, ''al-Irshād'', p. 378.</ref>

When [[Muslim b. Aqil b. Abi Talib|Muslim b. Aqil]] came to [[Kufa]] as the Imam's representative, they rushed to support him. People of Kufa secretly pledged allegiance to Habib and Muslim b. Awsaja as the representative of Muslim b. Aqil. <ref>Amīn, ''Aʿyān al-Shīʿa'', vol. 4, p. 554.</ref>

When [[Obayd-Allah Ibn Ziad|Obayd Allah b. Ziad]] came to Kufa, he threatened people and launched a crackdown against allegiance to Muslim b. Aqil; so people abandoned their allegiance to Muslim b. Aqil and left him alone. The tribe of Banu Asad hid Habib and Muslim b. 'Awsaja to protect them against Ibn Ziyad's agents. Habib and Muslim b. 'Awsaja left Kufa to join Imam Hussain. They hid themselves from Obayd Allah b. Ziad's spies and agents, so they moved at nights and hid during days. Eventually, they joined Imam Hussain's camp in [[Karbala]] on [[Muharram]] 7th 61(October 7th 680).<ref>Samāwī, ''Ibṣār al-ʿayn'', p. 128.</ref>

==In The Battle of Karbala==
Upon reaching [[Karbala]], Habib repeats his expression of loyalty to [[Imam Hussain]]. As soon as he observed the great number of Imam's enemies and small number of his companions, Habib asked Imam Huassin to go to a nearby tribe of Banu Asad and to ask them to join Imam. With the permission of Imam, Habib hurried to the tribe and started preaching them and encouraging them to join the Imam. However, [[Omar Ibn Sa’d|Omar b. Sa'd]] stopped the tribe from joining Imam by sending an army to them.<ref>Amīn, ''Aʿyān al-Shīʿa'', vol. 4, p. 554.</ref>

===Evening of Tasu'a===
The day before [[Ashura]], Habib preached to the person who brought a letter from Umar b. Sa'd for Imam Hussain and asked the messenger not to go back to the tyrants. In the evening of [[Tasu’a|Tasu'a]], Habib spoke to enemy's army, which was about to attack the camp of Imam Hussain, and warned them about starting a war by talking about the merits of the Imam and his companions.<ref>Balādhurī, ''Ansāb al-ashrāf'', vol. 2, p. 484.</ref>

===Eve of Ashura===
In the eve of Ashura, Hilal b. Nafi informed Habib of the concerns of [[Zaynab]], the daughter of [[Ali ibn Abi Talib|Imam Ali]], about the loyalty of the companions of Imam. Hilal and Habib gathered the companions of Imam Hussain and they went to Imam Hussain together and informed him that they will support the family of the Prophet to the last drop of their blood.<ref>''Mawsūʿat kalimāt al-Imām al-Ḥusayn (a)'', p. 407-408.</ref>

'''Day of Ashura'''

In the morning of Ashura, Imam Hussain appointed Habib b. Muzahir as the commander of the left wing. He put [[Zuhayr b. al-Qayn|Zuhayr b. Qayn]] on the right wing and [[Abbas B. Ali B. Abu Taleb|Abbas b. Ali]] on the center of the army.<ref>Khwārizmī, ''Maqtal al-Ḥusayn'', vol. 2, p. 7.</ref>

In his speech to the enemy's army, Imam Hussain mentioned his lineage, ancestry, merits and the narration of the Prophet saying "These two ([[Hasan B. Ali B. Abi Taleb|Hasan]] and [[Hussain ibn Ali|Hussain]]) are [[Masters of the Youth of Paradise|the masters of paradise's youth]]." He even said that there are people among you who have heard the narration from the Prophet himself. Just then, [[Shimr b. Dhi l-Jawshan|Shimr]] cut Imam's speech and said, "May all of my worship for God be in doubt and uncertainty if I knew what you are talking about."

Habib said, "I swear to God that I see you worship Him with 70 doubts and [layers of] uncertainty. I witness that you are right and have no idea what Imam is talking about. Your heart is dark and sealed against the truth."<ref>Mufīd, ''al-Irshād'', p. 450.</ref>

At the beginning of the battle when a warrior from [[Omar Ibn Sa’d|Omar b. Sa'd]]'s army was asking for someone to fight, Habib and [[Burayr b. Khudayr al-Hamdani al-Mishraqi|Burayr]] hurried to fight him but Imam Hussain stopped them.

At noon of Ashura, when [[Abu Thumama al-Sa'idi|Abu Thumama]] reminded Imam of the time of the prayer, Imam told his companions to ask the enemy to stop the war so that they can pray. Hussain b. Numayr (Hussain b. Tamim) said, "Your prayers won't be accepted by God."

"You think that the prayer of Prophet's household will not be accepted" replied Habib, "Your prayers will not be accepted, you drunk!" Then Habib attacked him and hit his horse on the face with the sword. He fell to the ground and his friends came to help and rescue him from Habib's attack.<ref>Qummī, ''Nafas al-mahmūm'', p. 124.</ref>

While Muslim b. Awsaja covered in his own blood was breathing his last breaths, Imam Hussain and Habib came to him and Imam prayed to God to bless his soul. Then Imam read the verse of Qur'an which says, "Among the faithful are men who fulfill what they have pledged to Allah. Of them are some who have fulfilled their pledge, and of them are some who still wait and they have not changed in the least."<ref>Qur'an, 33:23</ref> Then Habib told him, "Your death is very hard for me, but I give you the good news of Paradise." Muslim b. Awsaja in return said with a weak voice, "May God give you good news." Habib said, "If my martyrdom were not close, I would have liked you to tell me your will [so that I executed for you] and by that I have fulfilled my tribal and religious duty toward you." Muslim b. Awsaja pointed to Imam Hussain and told Habib, "My will is to stay with Imam Hussain. May God bless you, keep defending him as long as you are alive, and do not stop supporting him until you are killed." Habib said, "I will execute your will and I will make you happy."<ref>Ibn Ṭāwūs, ''al-Luhūf'', p. 133.</ref>

==Martyrdom==
Despite being very old, Habib killed 62 people of the enemy. Just then, Budayl b. Maryam Aqfani attacked him and hit him on the head with his sword. Another enemy hit him with a spear, causing him to fall off the horse and down to the ground. Then, Budayl b. Maryam beheaded him. Habib had an underage son named Qasim, who killed Budayl after he came of age.<ref>Qummī, ''Nafas al-mahmūm'', p. 124.</ref>

Imam Hussain came to him and said: "I expect from God [the reward of] myself and my supportive companions."<ref>Abī Mikhnaf, ''Waqʿat al-ṭaff'', p. 265.</ref> According to some Maqtals, Imam said, "O Habib! You were a virtuous person who recited the whole Qur'an in one night."<ref>Qummī, ''Nafas al-mahmūm'', p. 124.</ref>

Habib's name is mentioned in the scripture of Ziarat of Imam Hussain in the middle of Sha'ban and other scriptures of Ziarat of Imam Hussain.<ref>Ibn Ṭāwūs, ''Iqbāl al-aʿmāl'', p. 229.</ref>

===Tomb===
When the tribe of Banu Asad were burying the martyrs of Karbala, they buried Habib b. Muzahir, who was one of their elders and trustees, separately and with a distance of 10 meters from Imam Hussain tomb. Later, his tomb was included in Imam al-Hussain's shrine and was located in the southern porch.<ref>Qāʾidān, ''ʿAtabāt-i ʿālīyāt-i Iraq'', p. 122.</ref>

==Source==

*[https://en.wikishia.net/view/Habib_b._Muzahir WikiShia, An online encyclopedia of the school of Ahl al-Bayt]

==References==
<references />
[[Category:Individuals]]
[[Category:Martyrs of Karbala]]
[[Category:Historical Characters]]
[[Category:Imam Hussain’s Companions]]
[[fa:حبیب بن مظاهر]]
[[fr:Habib b. Muzahir]]

Kufa

2023-06-13T12:40:52Z

Esmaeili:

'''Kufa''' founded in Iraq by early Islam. A permanent military establishment of the Arabs in Mesopotamia, Kufa retained the whole of the Iraqi Sawad [q.v.] under its control. It participated actively in the Islamic expansion into Iranian territory, and, throughout the 1st/7th century, was a hotbed of intense political ferment. It was there also, as at Basra, that there took place for three centuries the gestation of Arabo-Islamic civilisation and culture.

After death of [[Muawiya]] and the accession of [[Yazid|Yazid b. Mu’awiya]] (r. 680-83), local leaders of Kufa wrote letters to [[Imam Hussain]] and asked him to lead a rebellion against the [[Umayyad|Umayyads]], but then refrained from helping him, fearing the approaching Umayyad army.

== Establishment During Omar’s Era ==
Kufa locates 105 kms south of Baghdad. Kufa was founded as a garrison city (mesr) in 17/638 by Saʿd b. Abi Waqqas, after his victory at the battle of [[Qadisiyya]]. It replaced Hira as the local administrative center for several former Sasanian provinces <ref>Morony, p. 154</ref>. Unlike other garrison towns, it was not settled by one dominant tribe, but by small tribal groups from both southern and northern parts of the Arabian Peninsula. Many of these were early converts to Islam, who had participated in the first campaigns and as a reward for their commitment to the Muslim cause acquired wealth and status under the stipend system (ʿataʾ) established by the second caliph, ʿOmar b. al-Kattab.<ref>Massignon, pp. 15 ff</ref>

== Othman’s Era ==
Kufa emerged as a center of opposition to the Caliph ʿOthman (r. 644-56) around two issues: First, the declining status of the early converts vis-à-vis the influx to the city of about 40,000 new converts to Islam (rawadef), who received lower stipends, and the question of whether or not surplus revenue from the provinces, that is after the local ʿataʾ had been paid, should be forwarded to Medina <ref>Hinds, pp. 351-53</ref>. The internal social cleavages largely explain Kufa’s continuous rebelliousness, but also its political inconsistency and weakness for years to come. The early-comers became organized in opposition to ʿOthman’s policy with Malek al-Ashtar, a notable warrior, as their spokesman. They took the name of qorraʾ (lit. reciters, readers), which meant reciters of the Qurʾan and drew attention to their Islamic status. The qorraʾ deposed the governor, Saʿid b. ʿAs, replaced him by Abu Musa Ashʿari, marched to Medina, and took part in the murder of ʿOthman in 35/656 . <ref>Tabari, I, p. 2928</ref>

== In the time of Imam Ali ==
The new caliph, [[Ali ibn Abi Talib|Ali b. Abi Taleb]] (r. 656-61; q.v.), chose Kufa, the base of the qorraʾ, his strong supporters, as his capital. Also in the Battle of Jamal, majority of people of Kufa supported Imam 'Ali. Yet, most Kufan clan leaders (ashraf) cared more for the preservation of the ʿʿataʾ system and wanted him to compromise with his rival [[Mu’awiya]] b. Abi Sufyan (r. 661-80). Concurrently, some of the intransigent qorraʾ abandoned ʿAli following the battle of Seffin (37/657) to become the Kharijites (Khawarej)<ref>Hinds, p. 363</ref> . With his powerbase weakened, ʿAli was murdered by a Kharijite while praying at a mosque in Kufa in 40/661<ref>Tabari, I, 3456-64</ref> but Kufa remained a center of ʿAlid support in the centuries to come.

== In the time of Ummayads ==
Kufa remained quiet under Mu’awiya’s rule, except for a minor pro-ʿAlid revolt by Hojr b. ʿAdi Kendi in 51/671. The population of Kufa population grew rapidly from about 20,000 to 30,000 inhabitants to around 140,000 Arabs during the early [[Umayyad]] period thanks to its location on the edge of the desert and the caravan routes.<ref>Kennedy, p. 86</ref>

=== Battel of Karbala ===
With the accession of [[Yazid|Yazid b. Mu’awiya]] (r. 680-83), local leaders (ashraf and roʾasaʾ) invited [[Hussain ibn Ali|Hussain b. ʿAli]] to lead a rebellion against the Umayyads and promised to help him. Receiving letters of Kufa leaders, Hussain b. Ali wrote a letter to the people of Kufa and gave it to his cousin, [[Muslim b. 'Aqil]] to take to Iraq, analyses the situation there and reports to Imam. When Muslim ibn Aqil verified that he had strong support in Iraq, Hussain set out for Kufa with family members and followers. When Yazid heard the news of people's allegiance to Muslim b. 'Aqil and the lenience of Nu'man b. Bashir (the then governor of Kufa) towards them, appointed [[Ubayd Allah b. Ziyad]] (who was the governor of Basra) as the governor of Kufa. Finally, Muslim was arrested and executed in the day of ‘Arafa. Finally, people of Kufa refrained from helping Imam Hussain, fearing the approaching Umayyad army. The governor of Iraq sent 4,000 men to intercept the caravan. At [[Karbala]], this force trapped Hussain's small group, which numbered less than 100. He refused to surrender, however, and led his men out into battle, where they were massacred. The Iraqi governor displayed the heads of Hussain and his followers in Kufa as a warning to other Umayyad enemies.

=== Shi’a Uprisings ===
Following the killing of Hussain and his companions at [[Karbala]], three thousand Kufans, known as the [[Tawwabun]] (penitents), led by [[Sulayman b. Surad]], went to die in battle against the Umayyads in order to atone for their sin of forsaking Hussain <ref>Tabari, II, pp. 497-513, 538-74</ref>

Under the banner of support for the cause of [[Ahl al-Bayt]], Kufa continued to serve as the center of opposition to the Umayyads. Most significant was the revolt of [[Mukhtar|Mukhtar b. Abi ʿObayd Thaqafi]] in 66-67/865-66 in the name of [[Muhammad b. Hanafiya]], a son of ʿAli by a woman of the Banu Hanifa tribe. His movement was supported by dissident tribesmen, mawali, and slaves in as well as some of the ashraf of Kufa. However, his propaganda, which emphasized the interests of the downtrodden and the mawali, harmed his efforts to win over the ashraf, many of whom feared the radical nature of the movement. Together with about 10,000 of their supporters, they left Kufa and joined Mosʿab b. Zubayr, the military leader of the Medina-based rebellion against the Umayyads. Mosʿab moved against Mukhtar and besieged him in Kufa; Mukhtar was killed during an escape attempt in Ramazan 67/April 687, and Mosʿab subsequently executed about six thousand of his supporters. The Umayyads defeated the Zubayrid rebellion and recaptured Kufa in 691. Their governor, Hajjaj b. Yusof Thaqafi, established harsh rule over the city, discriminating against its inhabitants in the payment of ʿataʾ while forcing its warriors to fight the Kharijites. In response, the leader of the Iraqi tribal troops, ʿAbd-al-Rahman b. Mohammad b. Ashʿath, captured Kufa, his hometown, in 701. Under pressure from the qorraʾ faction, he rejected Umayyad offers of compromise and was eventually defeated by Hajjaj in Rabiʿ I 82/April 701.<ref>Shaban, p. 68</ref>

Following the rebellion, Kufa lost its political preeminence when Hajjaj built Waset to its south as the new administrative center of Iraq. Moreover, the Umayyad policy of large-scale land reclamations, mainly around Waset, and the intentional neglect of the lands around Kufa destroyed the power of the local élite.

Kufans promised their support to the revolt led by [[Zayd b. ʿAli b. Hussain]], who had arrived in the city from the Hejaz in 740. But, as before, they deserted the ʿAlid cause in the face of the superior Umayyad army and Zayd was killed.<ref>Lassner, p. 141</ref>

== In the Time of Abbasids ==
Kufa became one of three centers of ʿAbbasid revolutionary activity against the Umayyads, linking Homayma near the Dead Sea and Khorasan, with Abu Salama Hafs b. Solayman as chief organizer. Following the death of Ebrahim, the head of the ʿAbbasid family, in an Umayyad prison in 749, the other leading family members hid in Kufa<ref>Lassner, p. 141</ref> . Abu Salama negotiated with members of the ʿAlid family to appoint one of them as caliph. However, Abu Moslem Khorasani, the leader of the revolutionary army of Khorasan, preferred the ʿAbbasids and had Abu’l-ʿʿAbbas al-Saffah (r. 749-54) proclaimed as caliph in Kufa in RabiʿI, 132/October 749 .<ref>Tabari, III, pp. 27-33; Shaban, pp. 164-66</ref>

As the first ʿAbbasid administrative center, Kufa experienced a great influx of Khorasanis, which produced a partial Iranization in its toponymy, for example by crossroads being called Chaharsuq<ref>Djaït, ''EI''2 V, p. 347</ref> . Yet, in view of its strong ʿAlid orientation, al-Saffah moved his capital to Hira <ref>Lassner, p. 147</ref>.

The caliph al-Mansur (r. 754-75) began the construction in 762 of a new capital, Baghdad, which marked the beginning of Kufa’s decline as a regional political center. In 155/771-2, al-Mansur had Kufa surrounded by a wall and a moat<ref>Tabari, III, p. 373</ref> , probably for the first time in its history. Kufa gave its support to another ʿAlid revolt in Jomada II 199/January 815. The rebellion was initially very successful, and the rebels came to control most of southern Iraq and almost reached Baghdad, but it was eventually crushed. While the Shiʿis lost politically to the ʿAbbasids, Kufa remained an important center of Shiʿi learning and religious propagation for years to come.

== Kufa School of Fiqh and Hadith ==
Alongside its political tribulations, Kufa had emerged as an important cultural center already under the Umayyads. Kufic script is regarded as the earliest form of post-Islamic Arabic writing, which was a result of imposing design, order, and organization on the Hejazi script (Kadri, p. 1). It was also the home of [[Abu Mikhnaf]] (d. 157/774), one of the first great Arab historians. Almost a century after Basra, the rival Kufan school of grammar emerged with the semi-legendary Abu Jaʿfʿar Mohammad Roʾasi and his students Abu’l-Hasan ʿAli Kesaʾi (d. 179/795), and Abu Zakariyaʾ Yahya Farraʾ (d. 207/822). This school was regarded as more deeply rooted in the Arab environment, with a passion for anomalies (Shawadd) and a more acute sense of poetry (Bernards, pp. 129-40).

In the 7th century, Kufa became a leading center of Hadith transmission under the leadership of Ebrahim Nakaʿi (d. 72/691), Saʿid b. Jobayr (d. 95/713), and ʿAmer b. Sharahil Shaʿbi (d. ca. 110/728). By the 8th century Kufa had emerged as a center for jurisprudence (feqh) emphasizing rational reasoning (raʾy), in contrast to Medina, where the agreed practices of the community relied only on transmitted reports from the Prophet. Kufan jurists led by [[Abu Hanifa]] (d. 150/767), founder of the Hanafi madhab (legal school), and his disciples Abu Yusof (d. 182/798) and Mohammad Shaybani (d. 188/804) rejected authority based on local practice as tantamount to equating contemporary practice with prophetic practice, positing instead authority based on local reasoning<ref>Takim, pp. 18-21</ref> .

Kufa also served as a leading center of Shiʿi intellectual activity. Over eighty percent of the more than three thousand individuals mentioned by [[Abu Jaʿfar Mohammad Tusi]] (d. 460/1067) in his list of those who related traditions from Imam [[Jaʿfar al-Sadiq]] bear the ascription “al-Kufi.” According to Liyakatali Takim, in Kufa, there was an uneasy juxtaposition of the reasoning of individual jurists, local consensus, and precedents reported from the Prophet. The friction between the Kufan school of reasoning (raʾy) and the local tradition of the Medinan school is reflected in the relations between the early Shiʿi jurists (rejal)and the imams. The freedom that the these jurists enjoyed in Kufa encouraged some of them to interpret the teachings of the imams based on the hermeneutical principles embodied in reason and deduction (raʾy and qias), eventually leading them to differ with the imams’ teachings and to promote their own juristic authority<ref>Takim, pp. 101-2</ref> .

The decline of Kufa became an established fact by the 10th Century. It suffered a series of attacks in 293/905, 312/924 and 315/927, by the Qarmatians (Qarameta, see CARMATIANS), from which it hardly recovered. The Shiʿi [[Buyid dynasty]] cultivated Najaf as the center of Shiʿi devotion and pilgrimage, a position previously held by Kufa. In 386/996 the Buyid Amir Bahaʾ-al-Dawla (r. 379-403/989-1012) gave Kufa to the chief of the Bedouin ʿOqaylid dynasty, nominally the vassals of the Buyids, as a military fief (eqtaʿ). Other tribes, namely the Banu Asad, Banu Tayyeʾ, and Banu Shammar, which settled and dominated Kufa in subsequent years failed to revive it. The founding of the town of Hella by the Mazyadid bedouin dynasty in 495/1102 dealt Kufa another blow by replacing it as the leading town of the area in future centuries.

Under Ottoman rule (1638-1918), Kufa was administered from Najaf. In the early 1680s, a canal was constructed to bring water from the Euphrates. Still, it remained a poor town whose charitable endowments (waqf) were insufficient to support the local mosques<ref>Nakash, pp. 19, 236</ref> . Around 1916, The British Admirality War Staff Intelligence division reported a population of 3,000 inhabitants, of whom about 75 percent were Shiʿi Arabs and the rest Iranians . <ref>''A'' ''Handbook of Mesopotamia'' II, pp. 405-6</ref>

In 1932, Kufa was the site, along with other Shici cities in Iraq, of large scale demonstrations in response to the publication in late 1932 of a fiercely anti- Shici book by a Sunni government employee (Hasani, III, pp. 267-68).

Kufa regained some of its political importance under Baʿthi rule in Iraq. In 1987, the regime built a university there in order to overshadow the Shiʿi seminaries (madares) of [[Najaf]]. The Shiʿi mojtahed Mohammad-Sadeq Sadr made his mosque in Kufa the center of his efforts to revive Shiʿi religious activism in Iraq following the Persian Gulf War (1991-92), which was triggered by the Iraqi invasion of Kuwait. Following his assassination in 1999, his son Moqtada Sadr “continued with covert attempts to organize Shiʿi militias in Najaf and Kufa”<ref>Stansfield, p. 77</ref> . Kufa, whose population amounted to about 119,000 at the beginning of the 21st century, had remained a stronghold of the Sadrist movement on the eve of the fall of the Baʿth regime in 2003.

== Source ==

* [https://www.iranicaonline.org/articles/kufa Iranica Online]
* [https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/al-kufa-COM_0536 Brillonline Website]

== References ==
[[Category:Places]]
[[Category:Battle of Karbala]]
[[Category:Iraq]]
[[fa:کوفه]]
[[Fr:Kufa]]

Nakhl

2023-06-13T12:35:54Z

Esmaeili:

Haniʾ b. ʿUrwa al-Muradi

2023-06-13T12:07:44Z

Esmaeili:

{{infobox person
| name =Haniʾ b. ʿUrwa al-Muradi
| native_name =هانی بن عروة المرادی
| image = Kufa_Mosque.jpg
| known_for = Participating in the Battles of [[Ali ibn Abi Talib|Imam Ali]], One of the supporters of [[Muslim ibn Aqil|Muslim b. Aqil]]
| birth_date =
| birth_place =
| father =
| mother =
| relatives =
| spouse =
| children =
| death_date = Dhu l-Hijja 8, 60 (September 12, 680)
| death_place =[[Kufa]]
| resting_place = [[Kufa]], [[Iraq]] (in Kufa mosque)
}}
'''Haniʾ b. ʿUrwa al-Muradi''' was a Yemeni chief of [[Kufa]] who lost his life during the attempt made by [[Hussain ibn Ali|al-Hussain b. ʿAli Talib]] to seize power, at the end of 60/680. He hosted [[Muslim ibn Aqil]] during latter's revolt against [[Umayyad]]s, and was killed by the governor of Kufa [[Obayd-Allah Ibn Ziad|Obayd-Allah ibn Ziyad]]. Hani’ was buried near Dar al-Imara of Kufa. Today his shrine is connected to the Mosque of Kufa and is to the north of the grave of Muslim b. 'Aqil.
==Social Status==
Haniʾ possessed great influence among the Yemenis of Kufa who, represented by the Madhhij. Kinda and Hamdan, formed a numerous element in the town; an anecdote related in the Kamil of al-Mubarrad and in the ʿIqd gives further proof that it was an advantage to enjoy his favor. He had a thorough knowledge of the Quran, and his name is mentioned in a list of readers belonging to the nobility (al-ashraf al-qurraʾ).
==Role in the Uprising==
The fact to which Haniʾ owes his renown is his participation in the preparations for al-Hussain’s revolt. We know that the ʿAlid, urged by the Shiʿis of Kufa to come there and place himself at the head of his supporters, at first sent his cousin [[Muslim b. ʿAqil b. Abi Talib|Muslim b. ʿAqil]] to take stock of the situation and to rally the support of those who sympathized with the movement. These steps not having passed unnoticed, the caliph [[Yazid]] appointed [[Obayd-Allah Ibn Ziad|Obayd-Allah b. Ziad]] [q.v.] governor of Kufa, with instructions to bring this dangerous situation under control. The house of Haniʾ, used as a meeting-place by the conspirators, was almost the scene of an attempt against the life of Ibn Ziad himself.<ref>al-Tabari, ii, 244, 246-9; Abu Hanifa al-Dinawari, 247 f., etc.</ref>; Muslim came there to take refuge, on learning that the net was closing round him.
==Arrest==
Finally, Ibn Ziad invited Haniʾ, who on the pretence of illness had for some time absented himself from his meetings, to come and see him. Haniʾ hesitated, but in the end allowed himself to be persuaded, relying on the powerful influence he possessed, and unaware that a spy had discovered the part that he had taken in hatching the plot. When he had come into Ibn Ziad’s presence, the latter overwhelmed him with reproaches and accused him of giving asylum to Muslim. Haniʾ denied the charge, but the spy was summoned and Haniʾ was compelled to admit that Muslim had been given protection by him; nevertheless he tried to excuse himself and, possibly feeling convinced that the revolt would be successful, ventured to promise Ibn Ziad that no harm would befall him (according to al-Masʿudi, he advised him to flee with his family to Syria). Instead the governor, who had been instructed to arrest Muslim, demanded that he should be handed over to him, but this Haniʾ obstinately refused, even under the threat of execution; in a fury, Ibn Ziad struck his face with the stick he was holding; streaming with blood, Haniʾ made a vain attempt to wrest the spear from one of the guards, and was locked up in a wing of the castle. When the news that he had been killed spread about, an angry crowd of Madhhijis gathered, but dispersed when Ibn Ziad sent the Qazi Shurayh with assurances that Haniʾ was still alive.
==Martyrdom==
Finally, Muslim was discovered in his latest hiding-place, taken to the castle and beheaded; Haniʾ was taken to the sheep-market and also put to death <ref>al-Tabari, ii, 268 f.</ref>, being perhaps later crucified in the place known as al-Kunasa.<ref>ibid., ii, 231</ref> The news of this double execution reached al-Hussain after he had arrived in Iraq. Elegiac verses on Muslim and Haniʾ, attributed to Ibn al-Zabir al-Asadi or other poets, are repeated in several sources. Together with Muslim b. ʿAqil, Haniʾ became a character in the [[taʿziya]].<ref>E. Rossi and A. Bombaci, Elenco di drammi religiosi persiani, Vatican 1961, index</ref>

===Historical Sources Narrating His Martyrdom===
Mas’oodi says that Bukayr bin Humran Ahmari severed the head of Muslim and threw it down followed by his body. Then Ubaydullah ordered that Hani be taken to the market-place and beheaded with hands fastened together. Hani was calling out to the people of Murad, whose chief and spokesman he was, to assist him.

When Hani would mount, four thousand armored men of the Bani Murad along with eight thousand men on foot would accompany him. And if those who were under the agreement with him among the people of Kinda and others would be with him, then thirty thousand armored men would accompany him. Even then at the need of the hour no one responded to him due to slackness and deceit.

Shaikh Mufeed says that Muhammad bin Ash’as came to Ubaydullah and interceded on behalf of Hani saying, “You are aware of the honor that Hani holds in this town while also his family in the tribe. His people know that myself and my colleague have brought him to your presence, hence I request you in the name of Allah to hand him over to me, for I do not desire enmity with the people of this town.”

Ubaydullah promised to do so but later regretted and immediately ordered that Hani should be taken to the market and beheaded. They took him to the market, where the sheep were sold, with hands bound together, while he was calling out, “O Mazhaj! There is no one from the Mazhaj for me today! O Mazhaj! Where is Mazhaj”? When Hani sensed that no one came forward to render him assistance, he pulled away his hand from the rope and started yelling, “Isn’t there a stick, a knife, a stone or even a bone by which a man may defend himself”?

The guards leapt upon him and tied his hands tightly and told him to extend his neck (so that they may behead him), to which he replied that, “I am not generous in this regard and shall not help you in the matter of my murder.” Then Rasheed, a Turkish retainer of Ubaydullah, dealt a blow with his sword upon Hani, which went waste, and Hani said, “Verily retreat is towards Allah. O Allah! (I come) towards Your Mercy and Your Paradise.” Then he dealt a second blow by which Hani was martyred. (May Allah’s Mercy and Blessings be upon him).

It is written in Kamil of Ibn Aseer that Abdul Rahman bin Haseen Muradi once met the Turkish retainer (who had killed Hani) traveling along with Ubaydullah and killed him.

Abdullah bin Zubayr Asadi said regarding the murder of Hani bin Urwah and Muslim bin Aqeel (while some attribute it to Farazdaq, the poet):

“If you do not know what death is, then look at Hani in the marketplace and the son of Aqeel, a hero whose face was covered with the wounds of sword, and another who fell to death from the roof, the wrath of Ibn Ziyad struck them both, and they became legends for every traveler on road, you see a beheaded corpse whose color death has changed, and his blood flowed abundantly like a river, a young man who was more shy than a young woman, was more incisive than a sharp edged sword, is Asma riding in safety a mount which moves at walking pace, while Mazhaj urged him to seek revenge, and Murad wander around him? And all of them in fear of the questioner and the questioned, then if you do not avenge (the death of) your two masters, then you are illegitimate (sons), lowly and degraded.”

Ubaydullah dispatched both, the heads of Muslim and Hani to Yazid, who sent him a thanksgiving letter as follows:

“I have received news that Hussain is coming towards Iraq, deploy guards over the roads, gather provisions, and keep alert. Imprison and detain the dubious ones and kill those who fight you.”

It is stated in Irshad that Yazid said,

“And arrest people on grounds of suspicion and kill the accused, then keep me informed of the happenings.”

Mas’oodi says that Muslim bin Aqeel revolted in Kufa on Tuesday, the eighth of the month of Zilhaj 60 A.H., this being the same day when Imam Hussain left Makkah to come to Kufa, and (Muslim) was martyred on Wednesday ninth Zilhaj, i.e., the [[day of Arafah]]. Then Ubaydullah ordered that Muslim’s body be hanged and his head was dispatched to Damascus. This being the first body among the Bani Hashim, which was hanged upon the (city) door, and the first head among them, which was sent to Damascus.

It is written in Manaqib that both the heads were sent to Damascus with Hani bin Habooh Wade’ee and were hung at the gate of (the city of) Damascus.

In the Maqtal of Shaikh Fakhruddin it is quoted that the bodies of Muslim and Hani were being dragged in the market. When the people of the tribe of Mazhaj were informed about it, they mounted on their horses and fought with them until they took the bodies of Muslim and Hani from them. Then they gave the dead body bath and shrouded and buried them. May Allah’s Mercy be upon them and may Allah’s wrath befall their murderers, a severe wrath.

==References==
{{reflist|30em}}
==Bibliography==

*Tabari, ii, 229-32, 244, 246-9, 250-4, 268-70, 284, 292
*ʿArīb, Tabari continuatus, 62
*Abu Hanifa al-Dīnawarī, al-Ak̲h̲bār al-ṭiwāl, 247 ff., 250-2, 255, 259, 260
*Yaʿḳūbī, Historiae, ii, 287-9
*Mubarrad, Kāmil, ed. Wright, 71 ff. (Cairo 1376/1956, i, 123 f.)
*ʿIḳd ed. A. Amīn etc., Cairo, i, 160 f., ii, 378 f.
*Masʿudi, Murūd̲j̲, v, 135 f., 140 f.
*Abu ’l-Farad̲j̲ al-Iṣfahānī, Maḳātil al-Ṭālibiyyīn, ed. Ṣaḳr, Cairo 1368/1949, 97-100, 108
*idem, Ag̲h̲ānī 1, xiii, 37, xiv, 98
*Ibn ʿAsākir, al-Taʾrīk̲h̲ al-kabīr, Damascus 1329-32, iv, 336 f.
*Ibn Badrūn, S̲h̲arḥ Kaṣīdat Ibn ʿAbdūn, ed. Dozy, Leiden 1846, 162 f.
*Ibn al-At̲h̲īr, iv, 19-24, 29 f., 54, 188
*Bayyāsī, K. al-Iʿlām bi-’l-ḥurūb fī ṣadr al-Islām, ms. Cairo, ii, 31, 32, 33
*Fak̲h̲rī, ed. Derenbourg, 159 f.
*D̲h̲ahabī, Taʾrīk̲h̲, ms. Bodl., fol. 20 v
*Ibn Kat̲h̲īr, Bidāya, Cairo 1348-55, viii, 153, 154, 168
*Muḥsin al-Amīn al-Hussainī al-ʿĀmilī, Aʿyān al-s̲h̲ī ʿa, viii, Beirut 1367/1948, 199-202, 208 f.
*ʿAbd al-Razzāḳ al-Mūsawī al-Muḳram, al-S̲h̲ahīd Muslim b. ʿAqil, Nad̲j̲af 1369/1950, 129-34, 138 f., 147-53
*F. Wüstenfeld, Der Tod des Husein ben ʾAlí und die Rache, Ein historischer Roman..., Göttingen 1883 (Abh. der K. Ges. der Wiss. zu Göttingen, xxx), 31-7, 43 f., 46
*J. Wellhausen, Die religiös-politischen Oppositionsparteien, Berlin 1901, 61, 62-4
*H. Lammens, Le califat de Yazîd I er , 144, in the reprint (= MFOB, v, 142). The poems are also in The Naqāʾiḍ of Jarīr and al-Farazdaq, ed. Bevan, 246
*Ṭād̲j̲ al-ʿarūs, iii, 359.

==Source==

*[https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/hani-b-urwa-al-muradi-SIM_2704?s.num=243&s.start=240 Encyclopaedia of Islam, Second Edition]
*[http://alhassanain.org/Nafasul%20Mahmum%3B%20Relating%20to%20the%20heart%20rending%20tragedy%20of%20Karbala/Nafasul_Mahmum%3B_Relating_to_the_heart_rending_tragedy_of_Karbala_html/nafasul_mahmum.htm Shaykh 'Abbas Qummi , Nafasul Mahmum; Relating to the heart rending tragedy of Karbala']

[[Category:Individuals]]
[[Category:Historical Characters]]
[[Category:Hussain’s Followers]]
[[Category:Battle of Karbala]]
[[Category:Karbala Martyrs]]
[[fa:هانی بن عروه]]
[[Fr:Haniʾ b. ʿUrwa al-Muradi]]

Sine Zani

2023-06-08T19:51:36Z

Esmaeili: Created page with "'''Sine Zani''' (in english: Chest-beating) is a traditional practice for mourning Imam Hussain and other infallible Imams, which includes reciting the Nauhe (monodies) in a special tone while beating the head and the chest. == History == Processions, Sine Zani and reciting the Nauhe which were common and had developed during the Safavid era, became more and more popular in the capital during the Qajar era with even larger outreach and more ceremonies. During the perio..."

'''Sine Zani''' (in english: Chest-beating) is a traditional practice for mourning Imam Hussain and other infallible Imams, which includes reciting the Nauhe (monodies) in a special tone while beating the head and the chest.

== History ==
Processions, Sine Zani and reciting the Nauhe which were common and had developed during the Safavid era, became more and more popular in the capital during the Qajar era with even larger outreach and more ceremonies. During the period of Qajars, especially the time of Naser al-Din Shah, processions were held with great etiquette and protocol having extensive pomp. This was still prevalent in the first decade of Muharram and the last decade of Safar during the Pahlavi era, and apart from these two decades, it was almost extended to the Ayyam-e-Fatimiye and the martyrdom of Imam Ali.

== The manner of holding ==
Sine Zani is performed in mourning processions. These processions consist of small, medium, and large groups of people who stand in the form of an array of rows and participate in the mourning ceremonies of the Imams especially in the month of Muharram and Safar on the occasion of the mourning of all martyr’s leader, Imam Hussain. This type of mourning has come to Iran from Arab-speaking countries, but in Iran, it has changed significantly in terms of protocol and being glorified.

The manner of Sine Zani and Zanjeer Zani (hitting oneself with chains) is different for each group depending upon the type of melody, rhythm, tone, and the Nauhe. Even throughout the path, till reaching the place of the mosque and the stays, it follows specific ups and downs. Usually, the groups, the chest-beaters or the chain-hitters, move along the route, beating to a quiet tune, but when they arrive in front of mosques, shrines, places of permanent or temporary stays, and public gathering squares, due to the change in the tone of Nauhe along with the beating of drums and cymbals, the beats of Sine Zani and Zanjeer Zani intensify, reaching their peak of excitement at the same time, the rhythm of the movements and the sounds increases while making it more passionate.

The manner of Sine Zani, Zanjeer Zani, and the related rhythmic movements are different in different cities. For example, there is more excitement in Azerbaijani processions. The rotational movements of the body and the balance of the hands and feet in these group are being rhythmic are impressive compared to the people of the south, especially Bushehr.

On the day of Ashura, when the time of the noon Azan arrives, the banners, signs, and flags are brought down, and the only piece of black cloth on which the name of the delegation is written is carried in front of the mourning procession.

In the processions of Sine Zani, the Nauhe Khawn (monodist) must recite the Nauhe. When the Nauhe Khwan begins the Nauhe, the mourners often perform Sine Zani and sometimes they adhere to Zanjeer Zani.

The connection of the Nauhe with the melody is more than Rawze. Since the poems of the Nauhe are written for the Sine Zani, it has rhythm and weight, which are performed with the melody of the sounds belonging to some parts of Iran and often take the form of ballads. "The Nauhe has been a very important factor in preserving and expanding our national music". Ahmed Azizi, the poet of the Masnavi sara-e-Inquilab, has included some works of the Nauhe in his book, Majmooa-e-Ashura'i, and has also mentioned the name of the appurtenances for the melody of the Nauhe. For example, in the appurtenance of triple chords: "Khorsheed-e-Anwar ra bebeen/ Ru be Meydaan ast// Zahra-e- Athari ra bebeen/ Deede giryan ast// Shabeeh-e-Piyambar ra bebeen/ Mah-e-Tabaan ast// Een Murg Pur-e-par ra bebeen/ Mu Pareeshan Ast / Durdane Asghar ra bebeen/ Khaste az Jaan ast// Shahzade Akbar ra bebeen/ Ru be Meydaan ast/"

It should be noted that the first poet who dedicated a part of his works to the Nauhe was Yaghmai Jandaghi (died 1276 AH). He brought innovations into Ashura poetry and created this type: "Mi Rasad Khushk Lab az Shatt-e-Furat, Akbar-e-man/ Naujawan Akbar-e-man// Sailabi bokun Ay Chashma-e-Chashm-e-Tar-e-man/ Naujawan Akbar-e-man// Kiswat-e-umr-e-tu ta een Kham-e-firuze namoon/ Laila Aaward be khoon// Geeti az Neel-e-Aza saakht Siyah Me'jar-e-Man/ Naujawan Akbar-e-man". People would recite these poems and perform Sine Zani.

During the day, the mourning processions move with drums, new tones, flags, banners, and the Katal, while at night they walk along with layers of lamps, Hijleh (bridal chambers), and flambeaus, performing Sine Zani with the sound of melody in the intervals of the processions..

== Sources: ==

* Shabani, Aziz; Shanasaee-e-Mosiqi-Irani, Tehran 1973

* Mohammadzadeh Marzieh; Ashura dar Sher-e-Moaser wa farhang Aam'me; Tehran: Mujtama-e-Fikri-e-Ashura; 2010
* Mashhoun, Hassan; Mosiqi-e-Mazhabi-e-Irani; Saazman-e-jashn-Hunar; 1971

[[Category:Azadari Culture]]
[[Category:Shi’a Rituals]]

Toofan Al-Boka fi Maqatel al-Shohada (Book)

2023-06-01T08:27:38Z

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The Murder of Al-Husayn: Maqtal Al-Husayn (Book)

2023-06-01T08:26:34Z

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The History of al-Tabarī (The Victory of the Marwānids) (Book)

2023-06-01T08:25:29Z

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Tasmiya man qutil ma'a l-Husayn (Book)

2023-06-01T08:23:57Z

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Tarajid (Book)

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Siyasat al-Husainiyyah (Book)

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Shafa al-Sodor fi Sharh Ziyarat al-Ashur (Book)

2023-06-01T07:42:40Z

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Sauw'urul-Hussain Zurufuhal-Ijtema'eea wa Aasaaruhal-Insani'yah (Book)

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Rawdat al-shuhada (Book)

2023-06-01T07:39:58Z

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Rawze Khawni

2023-06-01T07:33:06Z

Esmaeili:

'''Rawze Khawni''' is a form of Shiite mourning on the sufferings of Imam Hussein and the other pure Imams. Mentioning the sufferings of the Ahl al-Bayt and talking about the incident of Karbala has been popular in Shia mourning gatherings since the era of Shia Imams.

== History of Rawze Khawni ==
The first official and general Azadari took place on the day of Ashura in the year 352 AH. Moez al-Dawlah ordered the people of Baghdad to mourn by shutting their shops and wearing Musawwah (Pashmina clothes) as well as the women to perform Azadari in the streets (see: Ibn Aseer, vol. 8, p. 549). Before this and after it as well, public mourning of Shias in Muharram has been one of the main components of the ritualistic identity of the Shias. Mentioning the incident of Karbala, the sufferings and the occurrences in the private and public ceremonies of the Shias was often a part of these gatherings and the Rawze Khawns usually devoted a part of the assembly to it while enumerating the virtues and characteristics of the deceased.

However, before the 10th century AH, the title of "Rawze Khawni" was not used for these gatherings. Around the year 900 AH, during the era of the Timurid sultan Hussain Bayqra, Molla Hussein Vaez Kashefi (died 910 AH) in Herat, wrote a Maqtal called "Rawze ash-Shuhada" (meaning the Garden of the Martyrs) in Farsi containing 10 chapters. This work includes the mention of the sufferings and afflictions of the prophets, the Holy Prophet, the Ahl al-Bayt, especially the martyrdom of Imam Hussein, his companions, and the sufferings that befell his family. The use of this book spread quickly among the reciters and preachers of Ahl al-Bayt in Iran, Iraq, the subcontinent, and other Shia regions starting from the Timurid period, especially the Safavid era and the period after it, and those who learned the contents of the book and recited them to the people became known as "Rawze Khawn" meaning readers of the book of Rawze ash-Shuhada, and those gatherings took the name of "Rawze Khawni". (Saadi Shirazi, p. 52; Agha Buzurg, vol. 11, p. 295; Mahjoob, pp. 421-420; Jafarian, vol. 2, pp. 782, 877)

The custom of Azadari and Rawze Khawni of the martyrs of Karbala was mainly for the month of Muharram and especially its first decade. Some Rawze Khawns were famous for reciting Rawze Khawni in three languages, Persian, Arabic, and Turkish. (Kasravi, p. 419)

== Places of Rawze Khawni ==
The ceremonies of Rawze Khawni are held mostly in public places such as mosques, Husseiniye, religious schools, places of stay, and coffee houses, as well as in homes, especially in the houses of eminent scholars, high-ranking clerics, statesmen, nobles, big businessmen and government centers (See Mustafawi, vol. 1, pp. 280-282; Motamedi vol.1, pp. 141-142, Foroughi, p. 211; Natiq, p. 308; Rezaei, p. 472-473). Some Shia governors and rulers also had special Rawze Khawns for themselves but the Rawze Khawni that became the center of focus was the Rawze Khawni that took place among the religious committees which usually had their reputation and identity, and some people present in them were considered permanent members of those committees (Motamedi, ibid). The gatherings of Rawze Khawni were not assigned to a specific time and it was possible to hold them on all days of the week and year, as well as during the day or at night. Some of them had so-called Hafte Khawni, that is, they dedicated a certain week to the Rawze Khawni (Mardum Nigari-e-Marasim-e-Azadar, pp. 35-36; Guzarish ha-e-Nazmiye az Mahallat-e-Tehran, vol. 1, pp. 195-235; Mustafawi, Ibid; Rezae, p. 469)

In some Rawze ceremonies, men and women participated together. They either sat in separate places or two separate groups but without barriers (Mustafawi, Vol. 1, p. 523).

== Rawze Khawni in the Islamic World ==
It was customary among the Shias of Afghanistan to hold these types of ceremonies every week on the days or nights of Thursday or Friday and therefore would call it "Panj-shanbe Khawni" or "Jumm’e Khawni"(Farhang, pp. 313-314, 317-318).

In Lebanon and Iraq, a similar type of ceremony is famously called "Taziya Majlis" or "Zikri" and in Iraq, groups of Rawze Khawns are known as "Azaiya".

Among the Shias of India and Pakistan as well, Rawze Khawni is commonly recited in Farsi, Urdu, Deccani, English, and other languages. In the sub-continent, Rawze Khawni is called "Majlis-e-Aza" or just "Majlis" in general. (Saaedi Shirazi, p. 52) In Central Asia, in addition to the Rawze ash-Shuhada, the text of Rawze ash-Shuhada written by Siqli Hari, has been very famous and popular.

== The method of Rawze Khawni ==
Rawze Khawni is associated with other types of Azadari. Sometimes before the beginning of the Rawze Khawni, the Qur'an, prayers, and ziarats are recited or the Madah (eulogist) or the Nauhe Khawn (monodist) would prepare the attendees to listen to the Rawze and after the Rawze, it would be the preacher's turn to give a speech to the people (See Mustafawi, vol. 1, p. 281; Shahribaaf, vol 5, p. 720)

Usually, the Rawze Khawns had pleasant voices and were somewhat familiar with musical instruments and sounds (See Nasri Ashrafi, vol 3, pp. 113-114; Yaar Ahmadi, p. 173) The teaching of this technique has been in the form of teacher-student training, however, nowadays books have been written and published to guide teachers (For example, see Hameed Samadi).

Rawze Khawns were not at a high level in terms of knowledge and religious education, but, some of them were famous for their grace as well as knowledge and had a good reputation among the people (see Dolatabadi, vol 1, pp. 54-55, 246; Mustafawi, vol 1, p. 227; Mahjoob, p. 418). Taking money from the people or gifts from the statesmen and nobles has also been a custom (See Masheeri, p. 349)

=== Rawze Khawni in Muharram ===
Every day from the first decade of Muharram is dedicated to a specific Rawze. For example, the first night and day: mentioning of the sufferings of Muslim bin Aqeel, second: the arrival of the caravan to Karbala, third: Hazrat Ruqayyah, fourth: Hur and his companions and the children of Zainab, fifth: Abdullah bin Hussain and his companions, sixth: Hazrat Qasim, seventh: Rawze about the thirst of Ali Asghar, eighth: Ali Akbar, ninth: Abu al-Fazl Abbas, tenth: Imam Hussein, eleventh: Sham-e-Ghareeban and captivity of Hazrat Zainab, and until the next few days as well, some Rawzes would be held (Rezae, pp. 469-470)

== Sources ==

* Agha Buzurgi Tehrani, Muhammad Mohsin, Al-Dhariyyah ila Tasaaneef al-Shia, edited by Ali Naghi Manzavi and Ahmad Manzavi, Beirut: Dar al-Adhwa 1403 AH/1983 CE
* Ibn Aseer, Izz al-Din Ali ibn Ahmad ibn Abi al-Karam, Al-Kamil fit-Tarikh, Beirut: 1385-1386 AH/1965-1966 CE
* Isfandiyari, Muhammad, Az Ashura-e-Hussaini ta Ashura-e-Shi'e, 1384 (2006/2007 CE)
* Jafariyan, Rasool, Safaviye dar Arse-e-deen, Farhang wa Siyasat, Qom: 1379 (2001/2002 CE)
* Danishname-e-Jahan-e-Islami, under the supervision of Ghulam Ali Haddad Adil, Tehran: Bonyad-e-Daere al-Ma'arif Islami, 1394 (2016/17 CE)
* Dolatabadi, Yahya, Hayat-e-Yahya, Tehran: 1362 (1984/85 CE)

* Rezae, Jamal, Beerjand Name: Beerjand dar Agaaz shuda Chahrdahum Khursheedi, by the harwork of Mahmoud Rafee'i, Tehran, 1381 (2003/2004 CE)
* Shahribaaf, Jafar, Tareekh-e-Ijtema'ee-e-Tehran dar Qarn Seezdahum, Tehran 1367-1368 (1989/90-1990/91 CE)
* Saaedi Shirazi, Ahmad bin Abdullah, Hadeeqa-tus-Salateen Qutub Shahi, by the efforts of Ali Asgar Bilgrami, Hyderabad Deccan, 1961 CE
* Samadi, Hameed, Aa'en-e-Majlis-e-Azadari wa Rawzeh Khawni, Tehran, 1382 (2004/2005 CE)
* Furogi, Muhammad Ali, Yaad'daasht haye Ruzane az Muhammad Ali Furogi (26 Shawwal 1321 - 28 Rabi al-Awwal 1322), by the efforts of Eeraj Afshaar, Tehran: 1388 (2010/2011 CE)
* Farhang, Muhammad Hussain, Jame Shanasi wa Mardum Shanasi-e-Afghanistan, Qom 1380 (2002/2003 CE)
* Kasravi, Ahmad, Tareekh-e-Hijdah saale-e-Aazarbaijan, Tehran: 1355 (1977/78 CE)
* Guzarish haye Nazeeme az Mahallat-e-Tehran: Raport-e-Waqa-e-Mukhtalife Mahallat-e-Darul Khilafe, by the efforts of Insiye Shaykh Rezae wa Shahla Aazari, Tehran: Saazman-e-Asnaad-e-Milli-Iran, 1377 (1999/00 CE)

* Az Faza'il wa Manaqib Khawni ta Rawze Khawni", Iranname, 2nd Year, 3rd issue, Spring 1363 (1985 CE)
* Mohammadzadeh, Marzieh, Maqtal Imam Hussain (AS) bar Asas mutoon Kuhn, Tehran: Mu'asase Intesharat Amir Kabir, 1394 (2012/2013 CE); Mardum Nigari-e-Marasim-e-Azadari-e-Mahe Muharramdar Shahristan Beerjand, Research supervisor Ahmad Barabadi, Tehran, Markaz-e-Nashr wa Tahqeeqat-e-Qalam-e-Aashna, 1380 (2002/2003 CE)
* Mustafawi Abdullah, Sharh-e-Zindagi-e-Man, or, Tareekh Ijtema'ee wa Idari-e-Daure-e-Qajariye, Tehran 1377 (1999/00 CE)
* Mazahiri, Mohsen Hisaam, Rasane Shue: Jame Shanasi-e-A'een haye Sogwari wa Haiyat haye Mazhabj dar Iran ba Takeed bar Dauran pas az Piruzi-e-Inquilab-e-Islami, Tehran 1387 (2009/2010 CE)
* Motamedi, Hussain, Azadari-e-Sunnati-e-Shieyan dar Biyot-e-Ulama wa Hauze haye Ilmiye wa Kishwar haye Jahan, vol , Qom 1378 (2000/2001 CE)
* Natiq, Huma, Karname Farhangi-e-Farangi dar Iran: 1987-1921 AD, Tehran 1380 (2002/2003 CE)
* Vaez Kashefi, Mollah Hossein bin Ali, Rawzeh al-Shuhada, edited and margus by Abu al-Hasan Shea'rani, Tehran: Kitabfurooshi Islamiye, 1341 (1963/64 Mahjoob, Muhammad Jafar, " CE)
[[Category:Muharram Rituals]]
[[Category:Shi’a Rituals]]
[[Fa:روضه خوانی]]

Azadari

2023-06-01T07:27:23Z

Esmaeili:

'''Azadari''' is the mentioning of the calamity, condolence, wailing, and mourning for the loss of loved ones or relatives, and in the recommendations of Ahl al-Bayt, it is ordered to mourn the leader of martyrs Imam Hussein.

== Meaning, concept, and signs ==
The word 'Azadari' means mourning, remembrance of calamity, condolence, and lamentation.

Being patient with the suffering and persevering in the loss of loved ones and relatives is also Azadari. The first sign of Azadari after learning of someone's death is wearing a dress of mourning, which is usually black, blue, or indigo.

== Azadari in the Islamic culture ==
In Islamic culture, mourning for the dead ones does not contradict being patient with the suffering or being satisfied with God's judgment and destiny, moreover, crying is an instinctive thing and is a manifestation of emotional states as well as the compassion of human beings. Of course, the mourning must not contain conditions such as extreme panic, unrest in society, display of hair by women in front of men, or tearing or hitting the body. The Holy Prophet has said that Allah removes from His mercy those women who during a calamity, scratch their faces, tear their collars, and cry out woe to us and death to us. Imam Baqir has also warned the Shias against shouting, making loud cries, hurting the body, striking the head, and pulling hair.

At the time of mourning, it is recommended to recite the verse (Inna lillah wa inna ilayhi raje'oon), known as the verse of Istirja'a, and ask God to give patience in adversity and replace this misfortune with something better than it.

In the biographies of the infallible Imams, sadness or grief are not optional matters for a person, and a decision can be made regarding their undertaking or prohibition, and basically, the issue of crying or mourning for the loss of relatives is not subject to the Sharia prohibition, however, recommendations have been made to us in this field from the infallible Imams, especially if the mourning is for a martyr. If mourning for a martyr is free from extremism, it will be educational, constructive, positive, and reformative for society.

== The nature of Azadari in the presence of the infallible Imams ==
Contrary to the claim that the ceremonies of Azadaris were secret during the time of the Infallible Imam, narrations and historical evidence clarify that the nature and duration of the mourning ceremony in the presence of the infallible imams was in a way that the imams tried to perform this ceremony in a group and if possible, with the presence of their family members to accomplish their holy missions. One of the methods used by the Infallible Imams in holding Azadari for Imam Hussein and keeping alive the memory of the uprising of Ashura was to use orators, poets, and people with good voices. They recited elegies in the presence of Imams but were far away from exaggeration and false speech.

Imam Sadiq while addressing Fuzail bin Yasar with a tone of encouragement said: Will you organize the Majlis (mourning ceremony) and speak about us together? Fuzail said: Yes! Imam said: I like this Majlis. So keep alive this mission of ours. May God have mercy on the ones who revive our mission and decree, and would say: "There is no eye or a tear more beloved than the eyes that cry for Imam Hussein" (Ibid p.81).

Deobak Khuza'ee, a famous poet of the Ahl al-Bayt has narrated: "During the days of Ashura, I went to Ali bin Musa. I saw him sitting with his companions, sad and glum. As soon as he saw me, said: Hello O Deobal! Hello to our helper through his hands and tongue. Then he called me to sit near him, and said: O Deobal! I would like you to recite elegy for me since these days were the days of grief for us Ahl al-Bayt and the days of delight for our enemies, especially the Umayyads. O Deobal! Whoever cries on the sufferings of my grandfather Hussein, of course, God forgives all his sins.

Then he stood up and drew a curtain between us and his family and then made himself sit behind the curtain so that he can wail upon his grandfather. Then he said to me: O Deobal! Recite elegy for my grandfather as you are our praiser and helper till the time you are alive. Aid us in this work and do not be neglectful about it. Deobal says: Tears started to flow from my eyes and I started reciting elegy in the lamentation of Imam Hussain. (Ibn Qulawiyyah, chapter 32, p. 12)

== The course of development of the History of Ashura Azadari ==
Azadari of Imam Hussein, which came out as a Shia tradition after the incident of Ashura, underwent a lot of fundamental changes throughout history.

The Shia activities manifested clearly and obviously in 352 AH, almost three centuries after Ashura for the first time in the history of Islam. In such a way that with the coming to power of the Buyid dynasty (322-448 AH/ 933-1056 CE) in Baghdad, Mo'aziz al-Dawlah Dilmi, on the Ashura of that year, ordered that the people mourn Imam Hussein and the family Prophet (PBUH) on that day. They would shut the markets and buying or selling would be abandoned on that day. Historians say that this was the first time that mourning was held formally and openly for the Martyrs of Karbala. (Ibn Athir, Al-Kamil, vol. 8, pp. 549-550) In addition to the Shias, the Sunnis also performed Azadari in the mourning of Imam Hussein (AS) and his Ahl al-Bayt based on historical reports similar to that of the Shias. As the preacher Khwarazmi (died 568 AH) wrote a Matal in the middle of the 6th century to be used in mourning ceremonies. Sahib bin Ibad (died 568 AH), the scholarly minister and poet of Buyids, had a special interest in promoting and spreading the Azadari for Imam Hussein. He composed several hymns in praise of the Imam, which were performed during the mourning ceremony of Ashura. (See: Amini, vol. 4, pp. 57-60) Abu Bakr Khwarazmi (323-382 AH/ 935-993 CE), an Iranian poet, scribe, and editor of the 4th century AH, encouraged the Shias to honor the Ta'ziya of Imam Hussein. (Yaqut Hamavi, vol. 2, p. 196)

Other than the Buyids, the Fatimid government (297-567 AH) also spread the Azadari in Egypt. In the year 360 AH Shias of Egypt considered the days of Ashura as of mourning and sorrow and would recite monodies in their mourning rituals.

With the fall of the Buyids, a powerful Shia dynasty, worrying restrictions came up but Azadari remained common among the Shias and the moderate Sunnis also welcomed its programs. Two famous preachers named Ali bin Hussain Ghaznavi and Amir Ebadi, both of whom were Sunnis used to perform Rawze Khawni for Aba-Abdullah al-Hussein. Ibn Juri (vol. 8, p. 102) would present contents from their pulpits. In his book too, Abdul Jalil Razi provided a complete description of the Azadari of the Sunnis for Martyrs of Ashura in the sixth century.

In the 9th century and during the rule of the Timurids (771-916 AH), a preacher from the Sunnis wrote a book on the sufferings of the Ahl al-Bayt, especially Ashura, and spread the practice of Rawze Khawni among the Shias (Yafei, vol. 3, p. 246; Faqihi, p. 446).

Since the Safavid period (907-1148 AH/1502-1735 AD) when Shiism became the official religion of Iran, Ashura events became the focus of Safavid kings' plans, and the importance of this great religious mourning was increased every year, but unfortunately, since the announcement of the officialization of Shia religion, the Hussein’s movement changed noticeably, that is, instead of using the opportunity to awaken the people and explain the goals of the Ashura movement, Ashura was used for reciting elegies and Azadari. Although the spirit of Islam was justice اعدوا هُوَ اقرب للتقوی) Be just, it is nearer to piety), unfortunately, the governments that came to power couldn't implement it and none of them were able to realize social justice in the Islamic society.

After the suffocating period of the Afghans and the Afshars passed, in the 12th century of Hijri, Azadari remarkably got a new life, and innovations accompanied it. This progress that took place in the north and South of Iran was associated with the expansion of the devices made to set up the mobile Tazi'yas, groups of Sine zani, and live scenes of suffering. (Chelkovsky, p. 166)

This Azadari spread and prospered in the Qajar era, especially during the time of Naser al-Din Shah. Processions, Sine zani, and reciting the Nauhe which were common and had developed during the Safavid era, became more popular in the capital during this period with even larger outreach and more ceremonies and were held with great etiquette and protocol having extensive pomps.

Azadari became popular among the people of Iran and some countries and had various forms, including attending gatherings wearing black, mourning and Rawze Khawni, Nauhe, carrying a coffin, carrying a plate, carrying a flag, Kutal, banner, hand, tog, sine zani, zanjeer zani and qamah zani, drum-beating, cymbal-striking and stone-hitting.

Nauhe and its reciting became less prosperous during the Pahlavi period (1925-1978) and were suppressed. The suppression of this type of ceremony was the result of Reza Shah's opposition to holding these types of rituals and his anti-religiousness.

After the victory of the Islamic Revolution (February 1979) and especially during the Iran-Iraq (1980-1988) war, Nauhe and its reciting flourished again. This time, the place of Nauhe and its recitation, apart from religious ceremonies, rituals, and mourning, were the nights of war operations.

Today, in all countries of the world, in Europe and America, in addition to Muslim countries such as Iran, Iraq, Lebanon, India, Pakistan, and other countries, Shias consider the day of Ashura as a great religious mourning every year. On this day, businesses are closed, and people take to lament and keep the memory of this great mourning alive.

== Sources ==

* Abadi Bawil, Mohammad, Aeen dar Shahnameh Firdowsi, Tehran: Satoodeh Publications, 1384 (2005/2006 CE)

* Ibn Abi al-Hadid, Izz al-Din Abd al-Majid bin Muhammad, Sharh-e-Nahj ul-Balagah, Research by Mohammad Abolfazl Ebrahim, Cairo: 1385-1387 AH/1965-1965 CE
* Ibn Athir, Izz al-Din Ali Ibn Ahmad bin Abi al-Karam, Asad al-Ghabha fi Ma'rif al-Sahhabah, research by Adel Ahmad Rafa'i, Beirut: 1417 AH/ 1996 CE, Ibid al-Kamal fi al-Tarikh, Beirut: 1385-1385 AH/1966-1965 CE

* Ibn Battuta, Muhammad bin Abdullah, Rahlah, Ibn Battuta, research by Abdul Hadi Tazi, Rabat: 1417 AH
* Ibn Juzi, Abdul Rahman, al-Muntazem fi Tarikh al-Amm wa al-Mulook, Hyderabad, Deccan: 1359 A.H
* Ibn Saad, the writer of Waqdi, Muhammad, Al-Tabaqat al-Kiri, by the efforts of Ehsan Abbas, Beirut: Dar Sader, 1405 AH/1985 CE

* Ibn Abd Rabbah, Ahmed Ibn Muhammad, al-Aqd al-Farid, with the efforts of Ahmed Amin and others, Cairo: 1393 AH/1973 CE
* Ibn Asaker, Abu al-Qasim Ali bin Hossein, Tareekh Madinat Damishq, by the efforts of Ali Shiri, Beirut: 1410-1421 AH/2000-1995 CE
* Ibn Qulawiyyah Qummi, Jafar bin Muhammad, Kamel al-Ziyarat, Najaf: Al-Mortazawieh Press, 1356 AH
* Ibn Kathir Damashq, Emad al-Din Ismail Ibn Umar, Al-Bidayah wa An-Nihayah, Cairo: 1932 CE

* Ibn Majah, Sunan-e-Ibn Majah, Research by Muhammad Fouad Abd al-Baqi, Cairo: 1373 AH/1954 CE, Offset Printing, Beirut
* Ibn Hisham, Muhammad Ibn Abdul Malik, Al-Sirah Al-Nabiyeh, research by Mustafa Al-Saqqa and others, Qom: Iran Publications, 1363 (1984/85 CE)

* Abu Saeed Khargooshi, Abdul Malik bin Muhammad bin Ibrahim, Sharaf al-Nabi, translated by Najmuddin Mahmoud Rawandi, edited by Mohammad Roshan, Tehran: Babak Publishing House, 1361 (1982/83 CE)
* Adib Esfahani, Hadiya al-Abad dar sharh-e-Saheb bin Abad, Afsari Kermani, Abdul Reza, 1381 (2002/2003 CE)

* Nigerishi be Marsiye sara'i dar Iran, Tehran, Itila'at Publications
* Amini, Abdul-Hossein, Al-Ghadir fi al-Kitab wa Sunnah wa al-Adab, Qom: Darul Kitab al-Islamiya, 1416-1422 AH/2002-1995 CE
* Belazari, Ahmad bin Yahya, Ansab al-Ashrab, by the efforts of Mahmoud Ferdous al-Azm, Damascus: 2002-1996 CE
* Banakti, Fakhr al-Din Abu Suleiman Dawood bin Taj al-Din bin Abi al-Fadl Muhammad bin Muhammad bin Dawood, Rawda al-Awali al-Bab fi Marafah al-Tawarikh wa Al-Aniyab (History of Banatki), edited by Jafar Shaar, Tehran: Anjuman-e-Asar-e-Milli Publications, 1348 (1969/70 CE)

* Chelkowski, Peter, Ta'ziyeh: Ritual and Drama in Iran, Translated by Daoud Hatami, Tehran: Shroosh Publications, 1377 (1998/99 CE)
* Hakeem Neyshaburi, Muhammad bin Abdullah, Mostadrak Ali al-Sahihin, Aleppo, Syria: Maktaba al-Matbu'aat al-Islamiyya (Islamic Publications Library)
* Khwarazmi, Hossein, Maqtal Al-Hossein Khwarazmi, by the efforts of Sheikh Mohammad Samavi, Najaf: Matba Al-Zahra (Al-Zahra Press), 1367 A.H.
* Dehkhoda, Ali Akbar, Dictionary, under the supervision of Mohammad Moin and Seyyed Jafar Shahidi, Tehran: 1377 (1998/99 CE)

* Etemad al-Sultaneh Newspaper, Tehran, Amir Kabir Publications, 1345 (1966/67)
* Seyyed Ibn Tawoos, Ali Ibn Musa Ibn Muhammad, Allahuf Fi Qatali Al-Tufuf (Maqtal of Imam Hussain (AS)), Najaf: Maqtaba al-Haydariyya (Al Haydariyya Library) , 1385 (2006/2007 CE)
* Shahid Thani, Zain al-Din Bin Ali Ameli, Maskan Al-Fouad, Qom: A'ley al-Bayt al-Ahya at-Tarath Publications, 1407 AH
* Sadooq (Ibn Babawayh), Abu Ja'afar Muhammad Bin Ali, Ae'mali, Mu'asasa tul-Alamy Lil-Matbu'aat, Beirut: 1990. Ibid
* Ayoun Akhbar Al-Reza, by the efforts of Mahdi Lajordi, Qom: 1363 (1984/85 CE)
* Tareehi, Fakhruddin, Al-Muntakhab, Qom: Manshurat al-Razi, 1362 (1983/84 CE)

* Ali bin Abi Talib, Nahj al-Balagheh, translated by Seyyed Jafar Shahidi, Tehran: Intesharat wa Aamuzesh Inquilab Islami (Islamic Revolution Education and Publications), 1371 (1992/93 CE)

* Faqihi, Ali Asghar, Tareekh Mazhabi: Tareekh Jaa'me-e-Qom (Religious History: Comprehensive History of Qom), Qom: Hekmat Publications

* Kulayni, Muhammad bin Yaqub, Al-Kafi, by the efforts of Ali Akbar Ghafari, Beirut: 1401 CE
* Mohammad Kazem, Alam Ara-e-Naderi, Marashi, Mir Sayyed Zuhair al-Din, Tareekh Tabaristan wa Royan wa Mazandaran, by Mohammad Hussain Tasbihi, Tehran: 1345 (1966/67 CE)
* Mufid, Muhammad bin Muhammad bin Nu'man, Al-Arshad fi Ma'arif Hujjullah Ala-al-Abad, Beirut: 1414 AH
* Waqidi, Muhammad bin Omar, Al-Maghazi, research by Marsden Jones, Qom: Danish-e-Islami Publishing House, 1405 AH
* Vakilian, Seyyed Ahmad, Ramadan dar Farhang Mardum, Yafe'i, Abdullah bin Asad, Mir'aat al-Jinnan wa Ibra tul-Yaqzaan fi Ma'arifatu ma yutaberu min Hawadith al-Zamani , Egypt: Dar al-Matab al-Islami, 1413 AH
* Yaqut al-Hamawi, Abu Abdallah Shahab al-Din, Mo'jam al-Buldan, Beirut, Dar al-Ahya at-Tarath al-Arabi, 1399 AH

[[Category:Azadari Culture]]
[[Category:Muharram Rituals]]
[[Fa:عزاداری]]

Azadari

2023-06-01T07:26:02Z

Esmaeili:

Rawze Khawni

2023-06-01T07:23:54Z

Esmaeili:

Umm Kulthum bint Ali

2023-05-31T20:05:08Z

Esmaeili:

{{infobox person
| name = Umm Kulthum bt. Al-Imam Ali
| native_name = اُمّ کُلثُوم کُبری بنت عَليّ بن اَبيطالِب بن عَبدالمُطَّلِب
| image = Umm kulthum.jpg
| caption =
| known_for = Daughter of Imam Ali
| birth_date = 6/627
| birth_place = Medina
| father = Ali ibn Abi Talib
| mother = Fatima bint Muhammad
| relatives = [[Ali ibn Abi Talib|Imam Ali]], [[Fatima]], [[Hasan B. Ali B. Abi Taleb|Imam al-Hasan]], [[Hussain ibn Ali|Imam al-Hussain]]
| spouse =
| children =
| death_date =
| death_place = Bab al-Saghir cemetery, Damascus
| resting_place = Bab al-Saghir cemetery, Damascus
}}'''Umm Kulthum bint Ali''' is the fourth child of [[Ali ibn Abi Talib|Imam Ali]] and [[Fatima]]. She was born during the days of her grandfather [[Prophet Muhammad]], who cherished her and nurtured her in his blessed lap. She accompanied [[Imam Hussain]], her brother, in his journey to [[Kufa]]. So, she was present at the [[battle of Karbala]] and was among the captives who were taken to [[Yazid]]’s palace in Damascus. [[Sermon of Umm Kulthum in Kufa]] and Damascus have been quoted in several [[Maqtal]] books.

==Her Marriage==
According to some historical sources, she married 'Umar b. al-Khattab, the second Caliph; however, some Shia sources reject this narrative (while others accept it). Shaykh [[Abbas Qummi]] relates that Umm Kulthum was married to her cousin Muhammad bin Ja’far al-Tayyar, who died leaving her a widow. Since then, she remained attached and dedicated to her brothers [[Hasan B. Ali B. Abi Taleb|Imam Hasan]] and [[Imam Hussain]]. Qummi belives that the episode quoted by Non-Shi’a sources of her alleged marriage with Caliph Umar bin Khattab is nothing but fictitious, and is fabricated with a sole motive to demean the exalted status of [[Ahl Al-Bayt|Ahl al-Bayt]] and applause their enemies.

==In Karbala==
Umm Kulthum accompanied her brother, Imam Hussain, from Mecca to [[Karbala]] and witnessed the heart-rending episode of his [[martyrdom]].

It is related in [[Bihar al-Anwar]], after quoting the martyrdom of an infant child who had come out of the tent, that Imam Hussain turned towards the right and did not find anyone. He then turned towards the left and saw none, [[Ali b. al-Hussain|Imam Ali Zainul Abedeen]], who did not even have the strength to lift up a sword (due to ailment), came out. Umm Kulthum followed him calling out, “O dear son, return back”. He replied,

“O dear Aunt! Leave me so that I may strive for the son of the Prophet of Allah”.

Imam Hussain saw him and said,

“O Umm Kulthum! Stop him, lest the world may turn vacant of the descendants of Muhammad”.

===Imam Hussain’s Last Farewell===
It is related that when Imam Hussain saw that seventy-two persons among his friends and relatives had fallen down, he turned toward the tents of his family for last farewell and called the women of [[Ahl Al-Bayt|Ahl al-Bayt]]:

“O [[Sakina bint Hussain|Sakina]]! O Fatima! O Umm Kulthum! My salutations be upon you all!”

Hearing this Sakina said, “O dear father! Have you resolved to die?” Imam replied,

“How could the one, who is bereaved by his friends and helpers, not resolve to die?”

Sakina said, “O dear father! Then return us back to the sanctuary of our grandfather”. Imam replied,

“Alas! If a sand-grouse (a type of a bird) is released at night, it will sleep in peace”.

Hearing this, the women of his family started lamenting and Imam Hussain consoled them.

It is related in the same book that Imam Hussain then turned towards Umm Kulthum and said,

“I enjoin you towards goodness in matter of yourself. I am proceeding towards the battlefield in the midst of these enemies”.

Hearing this Sakina started lamenting while Imam loved her extremely. He pressed her to his chest and wiped her tears and said,

“Know O my dear Sakina! Very soon you will have to weep after me when death will have surrounded me, then do not aggrieve me now with your tears until the spirit remains in my body. Then when I am killed, you are more worthy of weeping upon me, O the best of women!”

==After Martyrdom of Imam Hussain==
After Martyrdom of Imam Hussain, survivors including Imam's sisters, wives, and daughters, relatives of companions of the Imam, and Imam’s son, [[Ali b. al-Hussain|Ali Zaynul-Abidin]], were taken captives. They were taken to [[Ibn Ziad]]’s court in [[Kufa]] and then to [[Yazid]]’s court in [[Damascus]].

===Caravan of Captives Entered Kufa===
Allamah Majlisi relates in [[Bihar al-Anwar]] from the reliable books, without quoting the chain of narrators, from Muslim, the plasterer, that he said, that (Ubaydullah) Ibn Ziyad had summoned me to Kufa for the repair of the Royal Palace. While I was plastering the doors, suddenly voices of wailing arose from the surroundings of Kufa. A servant who was supervising us came and I asked him, “What is the news that I hear hue and cry in Kufa?”

He answered, “The severed head of a rebel has been brought in, who revolted against Yazid”. I asked him as to who he was and he replied that he was Hussain bin Ali. I waited until the servant had left, then I hit upon my face with my wrist (with such force) and feared lest my eyes would have come out. I washed my hands and came out from the back of the palace until I reached the open ground of Kufa. I stood there while men were awaiting the arrival of the captives and the heads. Suddenly nearly forty litters upon forty Camels drew near wherein were women, family and children of Fatima, while Imam Ali (Zainul Abedeen) was seated upon a Camel without a litter. Blood was dripping from his legs and he was weeping in this state and said:

“O evil nation! May you never be satiated! O the nation who did not respect us in consideration of our grandfather! What will you answer on the day of Qiyamah when we shall be joined along with our grandfather? You made us sit upon bare litters as though it is not us who had strengthened the foundations of Religion. O Bani Umayyah! Until when shall you keep oppressing us or refuse to respond to the call of our proclaimer? O those who clap your hands rejoicing upon our misfortunes and slander us upon the earth, is not my grandfather the Prophet of Allah, Woe be to you, who guides abundantly than the path of the misguide? O event of [[Al-Taff|Taff]] (Karbala)! You have made me the heir of grief and sorrow. By Allah! The veils will be pulled off the faces of those who have treated us badly.”

The people of Kufa started distributing dates, bread and walnuts to the captivated children seated upon the litters. Seeing this Umm Kulthum called out, “O Kufans! Charity is unlawful for us”. She took it away from the hands and mouths of the children and threw it upon the ground.

It is said that when she uttered these words, people wept on account of this unpleasant event.

Umm Kulthum peeped out from the litter and said, “Quite O Kufans! Your men kill us while your women weep upon us? Allah is the Judge on the day of Judgment between you and us”. When she said this, the voice of wailing increased and the heads were brought forth. The head of Imam Hussain was in the forefront, it seemed similar to the Venus and moon and bore resemblance to the Prophet of Allah more than anyone else. His beard bore the mark of dye, while his face was glowing like a disc of the moon, while the wind was whirling it (the beard) to the left and right. Sayyidah Zaynab lifted her head and saw the face of her brother and hit her head upon the wooden pillar of the litter. We saw with our own eyes that blood started flowing from under her veil and she started uttering with a broken heart,

“O crescent who did not even rise when it was eclipsed and it set! O piece of my heart! I had not presumed that the pen of destiny would have written this. O brother! Speak to the young Fatima so that her heart may find solace. O brother! What has happened to the heart that was merciful and kind towards us, that it has hardened? O brother! I wish you would look at Ali (Zainul Abedeen) when he was being captivated while he was also orphaned. He possessed no strength to retaliate; when he was being flogged he was calling out to you helplessly, while his tears were flowing. O brother! Take him into your fold and bring him close to you and offer solace to his frightened heart, what a disgrace for an orphan when he calls out to his father and receives no answer from him”.

===Sermons===
She was a narrator of the [[Battle of Karbala]] and delivered a sermon in the meeting held by Ibn Ziyad in Kufa. [[Sermon of Umm Kulthum in Kufa|Umm Kulthum Sermon in Kufa]] and Damascus, reprimanding and condemning the oppressors for their misdeeds, bear witness to her eloquence and valiant character, the legacy of her father Imam Ali. She remained steadfast and forbore patiently the worst ordeals of life alongside her elder sister [[Zaynab]].

==Her Grave==
There is disagreement about the place of Umm Kulthum Burial. However, there is tomb by her name in the cemetery of [[Bab al-Saghir]] in Damascus. Shaykh Abbas Qummi states that Umm Kulthum was buried in the renowned graveyard of Bab al-Saghir, opposite her niece [[Sakina bint Hussain|Sakina]], the daughter of Imam Hussain. [[Ziarat Janeb Umm Kulthum]] is recommended.

==Source==

*[http://alhassanain.org/Nafasul%20Mahmum%3B%20Relating%20to%20the%20heart%20rending%20tragedy%20of%20Karbala/Nafasul_Mahmum%3B_Relating_to_the_heart_rending_tragedy_of_Karbala_html/nafasul_mahmum.htm Shaykh 'Abbas Qummi, Nafasul Mahmum; Relating to the heart rending tragedy of Karbala']
{{Captives of Karbala}}
[[Category:Individuals]]
[[Category:Historical Characters]]
[[Category:Battle of Karbala]]
[[Category:Hussain’s Family]]
[[Category:Hussain’s Followers]]
[[Category:Caravan of Captives]]
[[fr:Umm Kulthum bt. Al-Imam Ali]]
[[Fa:ام کلثوم دختر حضرت علی (ع)]]

Ziarat Arbaeen

2023-05-30T20:01:52Z

Esmaeili:

'''Ziarat al Arba’een''' (Arabic: زيارة الأربعين) is a Ziarat-text (a written text for pilgrimage) recited by Shi'a to salute Imam al-Hussain and to commemorate the [[Battle of Karbala]] and martyrdom of Imam Hussain and his followers. It is highly recommended to be recited by which believers should reaffirm their pledge to [[Hussain ibn Ali|Imam Hussain]]. In general, [[Arba’een]] refers to 20<sup>th</sup> of Safar which corresponds with forty days after the tragic events of [[Karbala]] and [[martyrdom]] of Imam Hussain.

==Significance==
[[Al-Shaykh al-Tusi]] has transmitted from Safwan al-Jammal in al-Tahdhib:

"About ziyara al-Arba'in, my master [[Jaʿfar al-Sadiq|Imam al-Sadiq]] told me, 'when a part of the day is passed, recite [[ziara]]<nowiki/>t al-Arna’in. Then perform two rak'as of prayer and supplicate for what you want.’”

Also [[Imami askari|Imam Hassan Al-Askari]] includes the performance of Ziarat of Arbaeen as one of the five marks for a believer. In his books Tahdhib and Misbah, Al-Shaykh al-Tusi narrates from Imam al-Hasan al-Askari that the signs of a believer are five:

1. Recing 51 Rakat Namaaz in a day.

2. Performing Ziarat of Arbaeen.

3. Wearing a ring in the right hand.

4. Doing Sajdah on mud.

5. Recing “BISMILLAHIR RAHMANIR RAHIM” (بسم الله الرحمن الرحیم ) loudly.

==Content of Ziarat al-Arbaeen==

===Sending greetings upon the Master of the Martyrs===

أَلسَّلاَمُ عَلىٰ وَلِیِّ اللهِ وَحَبِیبِهِ،

Peace be upon the intimate friend of Allah, and His beloved!

أَلسَّلاَمُ عَلىٰ خَلِیلِ اللهِ وَنَجِیبِهِ.

Peace be upon the close friend of Allah, and His confidant!

أَلسَّلاَمُ عَلىٰ صَفِیِّ اللهِ وَابْنِ صَفِیِّهِ

Peace be upon the choicest confidant of Allah, and the son of the choicest confidant [of Allah].

أَلسَّلاَمُ عَلىٰ الْحُسَیْنِ الْـمَظْلُومِ الشَّهِیدِ،

Peace be upon Hussain, the oppressed, the martyr.

أَلسَّلاَمُ عَلىٰ أَسِیرِ الْکُرُبَاتِ وَقَتِیلِ الْعَبَرَاتِ

Peace be upon the hostage surrounded by the tightening circle of sorrow and grief, killed by a horde of savages.

===Bearing of witness in regards to the greatness and lofty status of Imam Hussain===

أَللَّـهُمَّ إِنِّی أَشْهَدُ أَنَّهُ وَلِیُّکَ وَابْنُ وَلِیِّکَ وَصَفِیُّکَ وَابْنُ صَفِیِّکَ الْفَائِزُ بِکَرَامَتِکَ، أَکْرَمْتَهُ بِالشَّهَادَةِ وَحَبَوْتَهُ بِالسَّعَادَةِ، وَأَجْتَبَیْتَهُ بِطِیبِ الْوِلاَدَةِ، وَجَعَلْتَهُ سَیِّداً مِنَ السَّادَةِ، وَقَائِداً مِنَ الْقَادَةِ، وَذَائِداً مِنَ الَّذَادَةِ، وَأَعْطَیْتَهُ مَوَارِیثَ الأَنْبِیَاءِ، وَجَعَلْتَهُ حُجَّةً عَلى خَلْقِکَ مِنَ الأَوْصِیَاءِ،

O Allah! I give witness that beyond a shadow of doubt he is Your favourite and choicest confidant, who enjoys Your confidence and favour, precisely like his father. You looked to him and elected him in Your cause, picked him and chose him for the good fortune, selected for him the best purified parents. appointed him as a guardian, a leader, and a defender of rights, a true representative (inheritor and progenitor) of guardians, leaders and defenders of rights, gave him a lot and even more from the inheritance of the Prophets, put him forward as a decisive argument, along with the other successors (meaning the twelve Imams) to all of mankind.

===The goals of Imam al-Hussain in his uprising===
فَأَعْذَرَ فىِ الدُّعَاءِ وَمَنَحَ النُّصْحَ، وَبَذَلَ مُهْجَتَهُ فِیکَ لِیَسْتَنْقِذَ عِبَادَکَ مِنَ الْجَهَالَةِ وَحَیْرَةِ الضَّلاَلَةِ،

He met with deadly dangers, acted justly and fairly, made use of everything belonging to him to pay full attention to give sincere advice; took pains, made every effort, and put his heart, mind, soul and life at the disposal of Thy mission to liberate the people from the yoke of ignorance and the evil of bewilderment.

===A glimpse at the killers of Imam al-Hussain===

وَقَدْ تَوازَرَ عَلَیْهِ مَنْ غَرَّتْهُ الدُّنْیَا، وَبَاعَ حَظَّهُ بِالأَرْذَلِ الأَدْنَى، وَشَرَى آخِرَتَهُ بِالثَّمَنِ الأَوْکَسِ، وَتَغَطْرَسَ وَتَرَدّى فِی هَوَاهُ، وَأَسْخَطَکَ وَأَسْخَطَ نَبِیَّکَ، وَأَطَاعَ مِنْ عِبَادِکَ أَهْلَ الشِّقَاقِ وَالنِّفَاقِ وَحَمَلَةَ الأَوْزَارِ الْـمُسْتَوْجِبِینَ النَّارَ، فَجَاهَدَهُمْ فِیکَ صَابِراً مُحْتَسِباً حَتَّى سُفِکَ فِی طَاعَتِکَ دَمُهُ وَاسْتُبِیحَ حَرِیمُهُ،

But an evildoer, deceived with empty hopes of mean and worthless worldly gains, had pressed heavily on him, and sold out his share (of the eternal bliss) for the meanest and a lowest bargain, betrayed his “Day of Judgment” for a vulgar return, took pride in insolence, fell into the fathom-well of his own base desires, provoked You and Your Prophet to anger, did as the harsh discordant, the hypocrite, the heavily burdened bearers of sin, condemned to Hellfire, advised to him, however, he (the Imam), steadily, rightly and justly coped with them, until in Your obedience, gave his life after which his family was set adrift.

أَللَّـهُمَّ فَالْعَنْهُمْ لَعْناً وَبِیلاً وَعَذِّبْهُمْ عَذَاباً أَلِیماً

O Allah, therefore, condemn them to hell as a denunciation and conviction; and crack down on them with a painful punishment.

اَلسَّلامُ عَلَیْکَ یَا ابْنَ رَسُولِ اللهِ، اَلسَّلامُ عَلَیْکَ یَا ابْنَ سَیِّدِ الأَوْصِیَاءِ،

Peace be upon you O the son of the Messenger of Allah! Peace be upon you O the son of the first of the successors (of the Holy Prophet)

===Learning life lessons from the Leader of the Martyrs===
أَشْهَدُ اَنَّکَ اَمِینُ اللهِ وَابْنُ اَمِینِهِ،

I bear witness that Allah put faith in you like He had full confidence in your father,

عِشْتَ سَعِیداً وَمَضَیْتَ حَمِیداً وَمُتَّ فَقِیداً مَظْلُوماً شَهِیداً

and that you always looked for and collected good and virtue, lived a highly praiseworthy life, and departed from this world a martyr, forsaken and abused;

وَأَشْهَدُ أَنَّ اللهِ مُنْجِزٌ مَا وَعَدَکَ، وَمُهْلِکٌ مَنْ خَذَلَکَ، وَمُعَذِّبٌ مَنْ قَتَلَکَ

And I bear witness that Allah will promptly fulfill the promise He made to you, and destroy those who left you helpless and punish those who killed you;

وَأَشْهَدُ أَنَّکَ وَفَیْتَ بِعَهْدِ اللهِ وَجَاهَدْتَ فِی سَبِیلِهِ حَتَّى أَتَاکَ الْیَقِینُ، فَلَعَنَ اللهُ مَنْ قَتَلَکَ، وَلَعَنَ اللهُ مَنْ ظَلَمَکَ، وَلَعَنَ اللهُ اُمَّةً سَمِعَتْ بِذَلِکَ فَرَضِیَتْ بِهِ

And I bear witness that you kept your promise made with Allah, and strived in His way until what was certain came upon you, so curse of Allah be on those who killed you, and curse of Allah be on those who oppressed you, and curse of Allah be on the people who came to know of it and approved (of all of it).

===Renewal of the pledge of allegiance to the Doyen of Imam al-Hussain and the Martyrs===

أَللَّـهُمَّ إِنِّی أُشْهِدُکَ أَنِّی وَلِیٌّ لـِمَنْ وَالاَهُ وَعَدُوٌّ لِـمَنْ عَادَاهُ

O Allah be my witness that I make friends with those who love him and oppose those who deny him.

بِأَبِی أَنْتَ وَأُمّی یَا بْنَ رَسُولِ اللهِ

May my father and mother be sacrificed for you O the son of the Messenger of Allah.

===The pure, untouched genealogy of Imam al-Hussain===
أَشْهَدُ اَنَّکَ کُنْتَ نُوراً فىِ الأَصْلاَبِ الشَّامِخَةِ وَالأَرْحَامِ الـْمُطَهَّرَةِ، لَمْ تُنَجِّسْکَ الْجَاهِلِیَّةُ بِاَنْجَاسِهَا وَلَمْ تُلْبِسْکَ الْـمُدْلَهِمَّاتُ مِنْ ثِیَابِها، وأَشْهَدُ أَنَّکَ مِنْ دَعَائِمِ الدِّینِ وأَرْکَانِ الـْمُسْلِمینَ وَمَعْقِلِ الْـمُؤْمِنینَ

I know and bear witness that you were a Divinely-inspired light in the sublime loins and in the pure wombs, never touched you the dirt of ignorance, nor ever obscurity concealed you in its folds; I bear witness that you are the pillar of the religion - support of the Muslims, refuge of the faithful;

وَاَشْهَدُ اَنَّکَ الإِمَامُ الْبَرُّ التَّقِیُّ الرَّضِیُّ الزَّکِیُّ الْهَادِیُ الْـمَهْدِیُّ

I bear witness that you are a truthful, well-aware, content, intelligent, rightly guided guide (Imam);

A description of the progeny of Imam al-Hussain

وَاَشْهَدُ اَنَّ الأئِمَّةَ مِنْ وُلْدِکَ کَلِمَةُ التَّقْوى وَأعْلامُ الْهُدى وَالْعُرْوَةُ الْوُثْقى، وَالْحُجَّةُ على أهْلِ الدُّنْیا

I bear witness that the Imams among your descendants are the symbols of “conscious piety” and signs of “true guidance”, the “safe handle”- Islam - and the decisive arguments over mankind;

===The theological beliefs of the followers of the Ahlul Bayt===
وأَشْهَدُ أنّی بِکُمْ مُؤْمِنٌ وَبِاِیابِکُمْ، مُوقِنٌ بِشَرایِعِ دینی وَخَواتیمِ عَمَلی، وَقَلْبی لِقَلْبِکُمْ سِلْمٌ وَأَمْرِی لِأَمْرِکُمْ مُتَّبِعٌ وَنُصْرَتی لَکُمْ مُعَدَّةٌ حَتّى یَأذَنَ اللهِ لَکُمْ، فَمَعَکُمْ مَعَکُمْ لا مَعَ عَدُوِّکُمْ

I declare positively that I have full faith in you, and I know for certain that you will return. I am fully committed to the laws of my religion and certain of my deeds, my mind and heart ready for your return and my affairs carried out in the light of your instructions, until Allah gives you permission, together with you - along with you, and not with your enemies.

===Salawat (prayers of Allah) upon the noble Ahlul Bayt===

صَلَواتُ اللهِ عَلَیْکُمْ وَعلى أرْواحِکُمْ وَأجْسادِکُمْ وَشاهِدِکُمْ وَغائِبِکُمْ وَظاهِرِکُمْ وَباطِنِکُمْ آمینَ رَبَّ الْعالِمینَ

Blessings of Allah be upon you, and upon your souls, and upon your bodies, and when you are present, and when you are absent, and upon your perceivable aspects, and upon your innermost genius, be it so, O Lord of the worlds!

==Source==

*[http://alhassanain.org/english/?com=book&id=1087 Bhimji, Saleem. Arbaeen of Imam Husayn. www. Al-mubin.org]

[[Category: Shi'a Islam]]
[[Category: Mourning Rituals]]
[[Category: Muharram Rituals ]]
[[Category:Ziarat]]
[[Fr:Ziarat Arbaeen]]
[[Fa:زیارت اربعین]]

Tasu’a

2023-05-30T19:48:34Z

Esmaeili:

{{Mourning of Muharram-vertical}}

'''Tasu’a''' is the ninth day of [[Muharram]] and refers to Muharram 9, 61/October 12, 680 the day before [[Ashura]]. On that day, [[Hussain ibn Ali|Imam Hussain]]’s army was besieged by the enemy. [[Omar Ibn Sa’d|‘Umar ibn Sa’d]]’s army got prepared to attack Hussain’s camp after [[Shimr b. Dhi l-Jawshan|Shimr b. Dhi’l-Jawshan]] brought a letter from [[Obayd-Allah Ibn Ziad|Ubayd-Allad ibn Ziad]] threatening ibn Sa’d to either remain ruthless in confronting Imam Hussain or leave the command to Shimr. Shi’a respect this day the same as the Day of Ashura and mourn during it.
==Shimr’s Arrival at Karbala==
As it is narrated in Irshad, when the letter of [[Omar Ibn Sa’d|Umar bin Sa’d]] reached [[Obayd-Allah Ibn Ziad|Ubayd-Allah]], he read it and said

“This letter is from the man who is a wisher of the chief and is merciful towards his community.” Hearing this [[Shimr b. Dhi l-Jawshan|Shimr b. Dhi’l-Jawshan]] arose and said, “Will you agree to his demands when he (Imam Hussain) has encamped in your province near you? By Allah! If he goes away from your domain without giving his hand in yours (submitting to you), then he will turn powerful, while you will become weak and distraught. Then do not agree to what he says for it is the sign of impotency. Do command that he along with his companions may submit to you, then if you punish them, you are worthy of it, and have the right to do so.”

Ubayd-Allah replied, “Verily your opinion is very fair. Take my letter to Umar bin Sa’d, so that he may convey my orders to Hussain and his companions that they may submit to my orders without any conditions or stipulations. Then if they agree to it, he should dispatch them alive to me, and if they disagree, he should fight them. Then if Umar bin Sa’d agrees to do so, you should obey him, but if he disagrees, you shall be the commander in chief of the army. Then cut off his (Hussain’s) head and dispatch it over to me.”

Then he wrote to Umar bin Sa’d, “Now then! I had not sent you to Hussain so that you may defend him and be negligent towards him. Nor to offer him assurance of safety and to make lame excuses and intercede on his behalf. Then see, if Hussain and his companions submit to my command, dispatch them over to me without battle. And if he disagrees, attack him and kill him. Then separate every limb of his for he is worth it.

Then again when you have killed him leave the horses to trample upon his back and chest, for he is worthy of it and is an ungrateful man and an oppressor (Allah’s refuge). Although I know that doing so after his death would not effect him, but I have pledged to myself that if I kill him I shall do so. Then if you obey my command, I shall bestow gifts upon you due to the observant and obedient one. And if you disagree, alienate yourself from my army and give the charge to Shimr bin Dhi’l-Jawshan, whom I have ordered to do so. Greetings.”

Abul Faraj relates that Ubayd-Allah sent a message towards Umar bin Sa’d that, “O son of Sa’d! You have been a man of ease and a profligate. Then fight the man (Imam Hussain) and use violence against him and do not yield to any of his requests until his submits to my command.”

It is related in [[Tarikh of Tabari]] that Azdi said, that Haris bin Hasirah relates from Abdullah bin Shareek Amiri, that when Shimr had got the letter written, he arose along with Abdullah bin Abi Mahl, who was an uncle of Ummul Baneen, daughter of Hizam bin Khalid, and the wife of the Commander of the faithful Imam [[Ali ibn Abi Talib]]. Ummul Baneen had four sons from Imam Ali, viz. Abbas, Abdullah, Ja’far and Usman. Thus, Abdullah bin Abi Mahl bin Hizam bin Khalid bin Rabi’ah bin Waheed bin Ka’ab bin Amir bin Kilab said, “May Allah rectify (the affairs for) the chief! Our nephews are along with Hussain, then if you deem fit, write down a document of security for them.” Ubayd-Allah said, “Very well”, then he ordered his scribe to write down the document of security for them.

Abdullah sent the letter to [[Karbala]] with one of his retainer named Kirman with the message that, “Your uncle (Abdullah bin Abi Mahl) has sent this document of security for you.” The youth replied, “Convey our greetings to our uncle and tell him that we are in no need of his security. Verily Allah’s security is better than that of the son of Sumayyah.”

Shimr brought the letter of Ubayd-Allah to Umar bin Sa’d. When Umar read it, he said, “Woe be upon you! What have you brought? May your house be ruined! May it be evil whatever you have brought me! By Allah! I know that you must have prevented him from doing that what I had written to him. And you have spoilt the matter, which could result in peace. By Allah! Hussain will not submit, for he has a noble soul.”

Shimr said, “So now tell me, what do you intend doing? Will you obey the orders of the chief and fight his enemy? If not, then hand over the charge to me.” Umar replied, “No, you shall not have this honor and you shall not get this position. I myself shall undertake this task and you shall be the commander of the foot soldiers.”

Thus Umar bin Sa’d proceeded towards Imam Hussain on Thursday the night of the ninth of [[Muharram]] with his army.

==Proposal of Security to Children of Umm al-Banin ==
Shimr came and stood facing the companions of Imam Hussain and called out it a loud voice, “Where are the sons of our sister (of clan)”?

Hearing this Abbas, Abdullah, Ja’far and Usman came out and asked him as to what he desired. Shimr replied, “O sons of my sister! You are guaranteed security.” They replied, “Woe be upon you and your security! You offer us security while the son of the Prophet is devoid of it”?

In Malhoof, it is quoted that Abbas called out in a loud voice, “May your hands be amputated! What an evil security you have brought for us. O enemy of Allah! Do you desire that we should betray our brother and master Imam Hussain and obey the accursed sons of accursed fathers”?

Umar bin Sa’d then addressed his army saying, “Arise, O army of Allah! Thus, have glad tidings of Paradise.” Then all the people mounted, and after the Prayer of Asr proceeded to attack Imam Hussain.

==Hadith from Imam Sadiq==
According to Kamil, it is related from [[Jaʿfar al-Sadiq|Imam Ja’far al-Sadiq]] that,

“Tasu’a (ninth) of Muharram is the day, when Imam Hussain and his companions were besieged at [[Karbala]] by the army of Syria from all sides and offloaded their luggage. The son of Marjanah (Ubayd-Allah bin Ziad) and Umar bin Sa’d were pleased at the large number of their army and they deemed Imam and his companions to be weak. They knew that Imam Hussain had no helpers or aides in Iraq. May my father be ransom upon the oppressed traveler.”

==Preparation for the War==
When Umar bin Sa’d ordered his troops to mount, they obeyed and advanced until they neared the tents of Imam Hussain. According to Irshad, Kamil, and Tabari, Imam was seated in front of his tent reclining against his sword with head on his knees and was dozing off. When [[Zaynab]] heard the hue and cry of the troops, she ran towards Imam and asked him, “O dear brother! Do you not hear this hue and cry advancing towards us”? Imam lifted his head up and said,

“I have just seen the Prophet of Allah in a dream and he told me that tomorrow I shall be united with them.”

Hearing this Zaynab started beating her face and wailing. Imam Hussain said,

“There is no need for you to wail. O dear sister! Remain silent, may your Allah’s mercy be upon you.”

(Tabari, Irshad) Abbas came to Imam Hussain and said, “O Master! These troops have come towards us.” As it is narrated in Irshad and Tarikh Tabari, Imam arose and said,

“O Abbas! May my life be your ransom! O dear brother! Mount and go to them and ask as to what has happened, what they intend and why have they come towards us.”

Abbas, accompanied by twenty soldiers including [[Zuhayr b. al-Qayn|Zuhayr bin Qayn]] and [[Habib bin Mazahir]], came towards them and said, “What has come up recently and what do you desire”? They replied, “An order has come forth from the commander that we order you either to submit or else we should fight you.” Abbas replied, “Then wait so that I may go and deliver whatever you have said to Abu Abdullah.” They stopped (advancing further) and said, “Go to him and convey whatever we have told you and return back with his answer.” Abbas speedily galloped towards Imam and conveyed to him their message, while his companions stood there talking with the troops.

Habib bin Mazahir told Zuhayr bin Qayn that, “If you desire to speak to them, do so, and if you desire I will talk to them.” Zuhayr replied, “Since you have started the talk, you may say.” Thus Habib bin Mazahir said, “By Allah! Tomorrow, on the day of Qiyamah, the worst among men to stand in the presence of Allah, will be the one who killed the Progeny of their Prophet, his family, his household and the virtuous people of his town, who stand up for the Midnight Prayers and remember Allah abundantly.” Urwah bin Qays replied, “Trouble yourself as much as you please.” Hearing this Zuhayr retorted, “O Urwah! Fear Allah, for I am your wisher. I request you in the name of Allah O Urwah, that you will be among those assisting the astray and killing the devout.” Urwah replied, “You were not among the Shi’ah of that family but were in fact the follower of Caliph Usman.”

Zuhayr replied, “Does not my presence here convince you that I am one of their Shi’ah? By Allah! I am not among those who had written to the Imam nor sent my messenger to him and nor am I among those who had promised to assist him. But I met Imam on the way and then remembered the Prophet and positioned myself towards him. Then I realized that he was proceeding towards his enemy, hence I entered his ranks and resolved to assist him and be among his followers. And I should sacrifice my life for him, and thus guard the right of Allah and His Prophet, which you have abandoned.”

As regards Abbas, he returned back and conveyed whatever they had told him. Imam replied,

“Go and tell them if you can, to delay it until tomorrow, so that tonight we may worship our Lord and supplicate and repent, for Allah knows that I befriend Prayers, reading the Qur’an, supplicating abundantly and praying for forgiveness.”

Thus, Abbas went towards them and when he returned back to the Imam, a messenger of Umar bin Sa’d was along with him. The messenger stopped from where his voice could be heard and said, (Irshad) “We have given you respite until tomorrow. Then if you submit, we shall take you to the commander Ubayd-Allah bin Ziad, and if you refuse, we shall not leave you”, saying this he returned back.

==Addressing the Companions==
According to Irshad, Imam Hussain gathered his companions at night. Imam Ali [[Ali b. al-Hussain|Zayn al-ʿAbidin]] says that: I went closer to them so as to hear what they said, and at that time I was unwell. I heard Imam telling his companions that,

“I glorify Allah with the best glorification, and praise him in times of prosperity as well as misfortunes. O Allah! I praise You that You have likened Prophethood to be bestowed in our family, You taught us the Qur’an thus making us intellectuals in Religion, and conferred upon us the faculty of hearing and foresight and an enlightened heart. Thus enter us among the fold of your grateful servants.

Now then! I have not known any companion who are more faithful and devout than you, nor have I known any family who is more considerate, affectionate, favorable, and amiable than my family. Thus may Allah reward you well on my behalf. And I presume that the enemy will not spare even a single day, and I permit all of you to go away freely while I validate this for you.

I lift up from you the responsibility of the allegiance and oath (which you have sweared at my hands). The darkness of the night has enveloped you, thus free yourself from the whirlpool (hiding) in the waves of darkness. Then each of you may catch hold of the hand of each of my family members and disperse into the villages and cities, until Allah bestows relief upon you. For these people desire me only, and after having laid their hands upon me, they shall not pursue anyone else.”

Hearing this his brothers, sons, nephews and the sons of Abdullah bin Ja’far said, “We shall never do this so as to remain alive after you. May Allah never cause this to happen.” Abbas bin Ali preceded in the declaration and others followed suit.

Then Imam turned towards the [[Two sons of Muslim b. ʿAqil|two sons of Muslim b. ‘Aqil]] and said,

“The sacrifice of Muslim is sufficient for you, hence I permit you to go away.”

They replied, “Glory be to Allah! What will the people say? They will say that we have forsaken our chief, master and a cousin who was a best cousin. And that we did not shoot arrows alongside him, thrust spears and did not strike our swords besides him, and we would not know what to do (regarding this accusation). By Allah! We shall never ever do this. In fact, we shall sacrifice our lives, wealth and our family for you. We shall fight alongside you until we reach the fate besides you. May life be ugly after you (if we remain alive).”

Then Muslim bin Ausaja arose and said, “Shall we forsake you? Then when we go to the presence of the Almighty, what excuse shall we present to Him regarding the fulfillment of your rights? No, By Allah! I shall pierce this lance of mine in the hearts of the enemies, and shall strike them with my sword until it’s hilt remains in my hands, and if no weapon remains with me to fight with them, I shall attack them with stones. By Allah! We shall not lift our hands off you, until it is proved to Allah that we have honored the regard of the Prophet in respect of you. By Allah! Even if I know that I shall be killed and then made to rise again and then killed and burnt and my ashes be scattered around, and this shall happen seventy times, even then I shall not forsake you until I am killed in your obedience. Then how should I forsake this when I know that death is to come only once, after which a great blessing awaits me.”

Then Zuhayr bin Qayn arose and said, “By Allah! I hold dear that I should be killed then made to arise and again killed, and this should happen to me a thousand times, and thus Allah, the Mighty, the Sublime, may defend you and your family from being killed.”

Then all the other companions unanimously repeated the same. They said, “By Allah! We shall not abandon you, in fact our lives shall be sacrificed for your life. We shall defend you with our necks, faces and hands. Then we all shall die while having performed our duty.”

The following couplet best suits their discourses: “O my Master! Even if the throne of my greatness reaches the empyrean, I shall remain your servant and a beggar at your door, if I lift my heart and it’s love from you, then whom should I love and where should I take my heart”?

Then Imam Hussain returned back to his tent.

==Source==

*[http://alhassanain.org/Nafasul%20Mahmum%3B%20Relating%20to%20the%20heart%20rending%20tragedy%20of%20Karbala/Nafasul_Mahmum%3B_Relating_to_the_heart_rending_tragedy_of_Karbala_html/nafasul_mahmum.htm Shaykh 'Abbas Qummi , Nafasul Mahmum; Relating to the heart rending tragedy of Karbala']

[[Category:Battle of Karbala]]
[[Category:Shi’a Day of Remembrance]]
[[Category:Muharram Rituals]]
[[Category:Events]]
[[Category:Imam Hussain’s commemoration]]
[[fa:تاسوعا]]
[[Fr:Tasw'a]]

Water

2023-05-30T19:38:39Z

Esmaeili:

'''Water''' is the source of life and an important mythical and symbolic element in many cultures, including in [[Shiʿa|Shia]] culture.
Water is a clear, tasteless, and odorless liquid that is critical to the survival of almost all living creatures. Along with earth, air, and fire, it is one of the four classical elements to which different symbolic and mythological meanings have been attributed in various cultures. Specifically, water is said to be: (1) the foundation of the universe, (2) a symbol of life, genesis, and eternity, and (3) a symbol of purity and purification. Apart from the structure of cultural generalities associated with it, water always precedes every role and form in rituals is the means and support for any creation.

==In Mythology==
In Egyptian mythology, the world was originally an ocean of water. In Mesopotamian myths and Assyrian narratives, all creations come from the mixing of freshwater (Apsu) and salt water (Tiamt). In Greek mythology, Narcissus, the son of the river god Cephissus and the goddess Liriope, is the manifestation of water. The ancient Greeks also had rituals and celebrations concerning water and praying for rain, including ritual sacrifices, in which horses were thrown into waves as gifts for sea gods. In Indian mythology, water is the origin of everything and has significant healing properties. In the traditions of European nations, water and its rituals have a long history; such as healing springs in France (such as the Lourdes water in the Sanctuary of Lady of Lourdes).

In ancient Iran, water was highly respected as a holy element (following fire). The [http://www.iranicaonline.org/articles/avesta-holy-book Avesta] repeatedly refers to the sacred, life-giving, and creative aspects of water in the creation of the universe. In Persian mythology, Anahita is the goddess of water and a sacred woman who "raises the numbers of flocks, herds, kingdoms, possessions, and lands." Persians also had various water related rituals, such as splashing water (the Tirgan Festival) and praying for rain. In Iranian culture, water symbolizes the beginning of material life, fertility and genesis, and is a sign of awareness, enlightenment, and purity. Hence, the "fountain of youth" is sought in the darkness and passing over water is a metaphor for passing a test (or "Var") and a stage (or "Khan").

==In Religions==
Water also holds an important place in the Abrahamic religions and scriptures. In the Torah, water praises the divine essence. According to narrations, the universe was first submerged in water, and God created the sky to separate the waters [above the sky] from waters [below] (Genesis 1:1). The Essenes, a Jewish sect living in the Dead Sea in the first and second century BCE that later largely converted to Christianity, bathed several times a day and had built several large pools for this purpose. Running water is highly important for Mandaean Christians, who usually live by the river in order to perform their religious ritual ablution. In Christian theology, water is the first station of the Holy Spirit and the creator of life. The Gospel of John states, "No one can enter the kingdom of God unless they are born and their birthplace is water and the Spirit" (3:5). Baptism is the most well known water related ritual in Christianity.

In Islam, water is of great value as one of the means of purification. In Quran, the Arabic word for water (Ma') and its derivatives have been used 63 times. It has been introduced as the source of life (21:30) and the means of human welfare and survival (67:30) on which the divine throne is built (11:7). Moreover, both revelation and rain are sent down by God and are both described as mercies and sources of life.

Some [[Hadith]] sources recommend seeking intercession and asking for blessing from rainwater. Beyond this, there is a special communal prayer for rain that has been periodically performed from the early times to today. In both Sunni and Shia jurisprudential sources there are entries for types of water rituals, including the book Tahaarah under entries: tathir (purification), wudhu (ablution), ghusl, and so on.
In mystical and Sufi culture, water is used extensively as a symbol, metonymy, and allegory. For example, it has been interpreted as divine knowledge and wisdom, and as a metaphor for prophets and divine personages, the perfect human, and the realm of meaning and theological discourse (revelation and inspiration). [[Isma’ili|Ismaili]] Shiites believe water is the sign of "science of [[imamate|Imamah]] and al-Ḥujjah".

==In Islamic History==
Water has played a prominent role in some major events in Islamic history. Water has often been a scarce resource in Muslim populated areas. This scarcity has occasionally been taken advantage of in wars and battles. Some of the well-known examples include the siege of Uthman, the [https://referenceworks.brillonline.com/entries/encyclopaedia-of-the-quran/siffin-battle-of-EQSIM_00388 Battle of Siffin], and, most importantly, the Battle of [[Karbala]]. According to historical sources, in 35 A.H, a group of opponents to Uthman ibn Affan—the Third Caliph—surrounded him in his house, cutting off the water supply. In the Battle of Siffin, [[Mu'awiya|Muawiya]] blocked off the access of [[ʿAli ibn Abi Talib|Ali ibn Abi Talib]]'s army to water wells. In contrast to Muawiya, Ali did not take reciprocal measures once his army regained access to water.

===In Battel of Karbala===
According to the [[Maqtal|Maqatel]] sources of [[Ashura]], [[Obayd-Allah Ibn Ziad|Obayd-Allah ibn Ziad]] ordered [[Omar Ibn Sa’d|Omar ibn Sa'd]], to block [[Hussain ibn Ali]] and his companions from accessing water in a letter. On the 7th of [[Muharram]] of the year 61 AH, Omar ibn Sa'd commissioned Amro ibn al-Hajjaj al-Zubaydi and 500 cavalry soldiers to guard the Alghameh river—a branch of the Euphrates—to prevent Imam Hussain's army from accessing the water. Sa'd's troops rejoiced in pointing this out during their saber rattling as a means of psychological pressure. For example, 'Abd Allah b. Abi l-Hussain al-Azdi said to Hussain: "Do you see this water that is as clear as the heart of the sky? You shall not taste a drop of it until you die of thirst." Hussain and his companions made a few efforts to break the siege with partial success in a few cases prior to the actual Day of Ashura. The most famous of these attempts was on the evening of Ashura by [[Abbas B. ʿAli B. Abu Taleb|Abbas ibn Ali]], which led to his [[martyrdom]].
Because of these events, water holds a prominent symbolical link to Ashura. Water and thirst are widely used in Ashura related literature, elegy, and [[Nowhe|noha]] (lamentation). In many lamentations, the thirst of Imam Hussain, his companions, and their wives and children is constantly repeated as a common theme of the tragedy. Thirst is particularly emphasized in the mourning for the martyrdom of Al-Hussain's youngest child [[Ali Asqar ibn Hussain|Ali al-Asqar]] and Abbas ibn Ali, the [[Saqqa]] (water carrier) of the Thirsty.

==Remembering Hussain ibn Ali while Drinking Water==
Through successive chain of transmitters, Ja’far bin Qawlawayh relates with his chain of authorities from Dawood Raqqi, who says that once I was in the presence of Imam [[Jaʿfar al-Sadiq|Ja’far al-Sadiq]] when he asked for water to drink. When he drank it, grief overtook him and his eyes became full of tears. Then he said,

“O Dawood! May Allah’s curse be upon the murderers of [[Hussain ibn Ali|Imam Hussain]]. There is no servant (of Allah) who drinks water and remembers Hussain and curses his enemies, except that Allah writes one lac (100,000) virtues in his record, and forgives one lac sins of his, and elevates his position one lac times. It is as if he has freed one lac slaves, and on the day of Qiyamah he shall arise satiated.”

==Hadith on Water of Euphrates==

Imam Ali said: “Euphrates is the best of waters in this world and the hereafter.”<ref>Wasaa'il al Shia, Volume 14, Chapter 34, Page 407, Hadith: 19472.</ref>

Ibn Qowlowaih has narrated: “Imam Ali ibn Al-Hussain said: “Every night an angel comes to earth along with three ounces of musk from Heaven, and places them in the Euphrates, and there is neither a river in the east or west with greater blessings than it.”<ref>Mustadrak al Wasa'il, Volume 17, Chapter 19, Page 22, Hadith: 2.</ref>

Another narration that has reached us in respect of the Euphrates River had been narrated from Imam Hussain, as he said: “Heavenly drops fall into the Euphrates daily.”<ref>Kaamil al Ziyaraat, Chapter 13, Page 48, Hadith: 8.</ref>

==In Shia Popular Culture==
Water also plays a prominent role in mourning rituals, such as the Sagha'i ritual. [[Saqqakhanas]] in Iranian urban culture are sacred places inspired by [[Ashura]], particularly Abbas ibn Ali's role as the provider of water. Water and water sources are widely used in various forms in [[nadhr|nadhr]] (charity donation) and [[waqf]] (trust) for Hussain ibn Ali and Abbas ibn Ali. In the mystical interpretations of Ashura, the thirst of Hussain ibn Ali and his companions is construed as the thirst of a lover for the fountain of youth, (martyrdom and rejoining the Divine).
In popular culture, there are various links between the belief in the sanctity of water in ancient Iran and the value of water in Shiite history and culture. This includes a deep respect for springs and rivers, naming them after religious figures and Imams such as Cheshmeh Ali (Ali Spring), belief in their healing properties, giving out nadhr offerings such as Ash-e Baran (rain soup) , and rituals such as Qalishuyan rituals of Mashhad-e Ardehal. Additionally, water and water related concepts and terms are extensively used in Persian proverbs and metonymy. Also, in Iranian Shi'a popular culture, water is known as the dowry of [[Fatima]] Zahra, the Holy [[Prophet Muhammad|Prophet]]'s daughter, and it is customary to say "peace be upon Hussain" and "Curse on [[Yazid]]" after drinking water.

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*[http://opac.nlai.ir/opac-prod/bibliographic/519147 Guirand et al. (1996)]
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*[http://opac.nlai.ir/opac-prod/bibliographic/568596 Nasr bin Muzahim (1996)]
*[http://opac.nlai.ir/opac-prod/bibliographic/1638743 Hedayatpanah (2010)]
*[http://noo.rs/aK1y8 Vaez-Zadeh Khorasani (1986)]
*[http://opac.nlai.ir/opac-prod/bibliographic/521665 Vieu (1996)]

==Source==

*[http://opac.nlai.ir/opac-prod/search/briefListSearch.do?command=FULL_VIEW&id=4167120&pageStatus=0&sortKeyValue1=sortkey_title&sortKeyValue2=sortkey_author Shiite Mourning Encyclopedia, Mohsen Hesam Mazaheri (First Edition: 2016)]
*[http://alhassanain.org/Nafasul%20Mahmum%3B%20Relating%20to%20the%20heart%20rending%20tragedy%20of%20Karbala/Nafasul_Mahmum%3B_Relating_to_the_heart_rending_tragedy_of_Karbala_html/nafasul_mahmum.htm2: Shaykh 'Abbas Qummi , Nafasul Mahmum; Relating to the heart rending tragedy of Karbala']
*Shirazi, [[SECRETS BEHIND VISITING KARBALA]]

==References==
<references />
[[Category:Shi’a Islam]]
[[Category:Symbols]]
[[Category:Popular Culture]]
[[fr:L'eau]]
[[Fa:آب]]

Dasta

2023-05-30T19:28:29Z

Esmaeili:

'''Dasta''' is the most common term for a ritual procession held in the Islamic lunar month of [[Muharram]] (q.v.) and the following month of Safar, both periods of mourning for Shiʿites. The procession commemorates the tragic death of [[Hussain ibn Ali|Imam Hussain]], grandson of the prophet [[Muhammad]] and the third [[imam]] of the [[Shiʿa|Shiʿites]], on the plain of [[Karbala]] on 10 Muharram 61/10 October 680. The most spectacular dastas take place on the actual day of the passion, known as [[Ashura]], and on 20 Safar, known as [[Arba’een|Arbaʿeen]] or Chella, the fortieth day after Hussain’s death. The dasta in Muharram and Safar developed from simple parades into complex ambulatory rituals occurring annually among mostly the Shiʿites of Persia, Iraq, Bahrain, the Turks of the Caucasus, and the peoples of the Indo-Pakistani subcontinent.
==Composition of Dasta==
The most salient feature of the dasta is the self-mortifiers. These men, aged twelve years and up, are arranged according to height, the smallest in front. At the front of Dasta, ‘Alam-dar stands who carries [[Alam|‘Alam]] and moves in front of others. Some who may strip to the waist (for greater exposure) and strike their chests with their palms are called [[sinazan]] (chest beaters); others wear black shirts cut away in the back and beat themselves with chains directly on their flesh; they are known as [[zanjirzan]] (beaters with chains). The shamshirzan or [[qamazan]] (beaters [with] swords) wear white burial shrouds, symbolizing their readiness to sacrifice their lives; they strike their foreheads with long daggers and swords, letting the blood drip down onto the shrouds. These composing groups of Dasta are not fixed and may vary from community to community.
==Movement and Music of Dasta==
All these acts of [[self-mortification]] are performed in time with the accompanying cymbals and drums. The leader of each subgroup chants dirges in the same rhythm. The entire dasta pauses from time to time in front of a religious edifice or the tomb of a local saint or in a large open space, where one group beats itself rhythmically while the others join in the chanting. The tempo quickens until the excitement reaches an uncontrollable pitch, and then the march continues. The cries of the participants, who curse the villains of Karbala while proclaiming sympathy for Hussain and his companions in [[martyrdom]], are mingled with these mournful songs.

Elias Canetti, the Nobel Prize winner in literature, described these processions as “an orchestra of grief, and their effect is that of a crowd crystal. The pain they inflict on themselves is the pain of Hussain, which by being exhibited, becomes the pain of the whole community. Their beating on their chests, which is taken up by the spectators, gives rise to a rhythmic crowd sustained by the emotion of the lament. Hussain has been torn away from all of them and belongs to all of them together” <ref>pp. 150-51</ref>
==Participation in Mourning Processions==
The commemoration of the martyrdom of Hussain is charged with extreme emotion, not only in Persia, but also throughout the Shiʿite communities of the world. The belief that participation in the annual observances will be an aid to salvation on the Day of Judgment is at least a partial motivation for many mourning rituals. The suffering of Hussain and its commemoration thus became the very core of the Shiʿite faith. The dasta is the most common Shiʿite ritual.
==Historical Development of Dasta==
The first recorded public mourning ceremonies for Hussain in this form took place in Baghdad in the 10th century. Amir Moʿezz-al-Dawla (334-56/945-67) of the Shiʿite [http://www.iranicaonline.org/articles/buyids Buyid dynasty] ordered the markets closed on the day of ‘Ashura in the year 352/963. Processions of Shiʿites then circled the city, weeping, wailing, and striking their heads in grief. The women were disheveled, and everyone wore torn, black clothing. Hussain’s murderers were soundly cursed <ref>Ebn Kathir, p. 243</ref>
In the early 16th century the [http://www.iranicaonline.org/articles/safavids Safavid] shah Ismaʿil I (907-30/1501-24) declared Shiʿite Islam the state religion of Persia, which provided not only legal sanction but also royal backing and encouragement for Muharram observances. In turn it was the popular form of Shiʿite Islam, including the dasta and other Muharram rituals, that helped to spread Shiʿite doctrine across the Persian plateau. Foreign residents, ambassadors, merchants, missionaries, and travelers who spent varying lengths of time in Persia in the 17th and 18th centuries have left very rich accounts of what they saw. These accounts provide nearly a year-by-year record of the development of the pageantry of the dasta, chronicling increases in the number of participants costumed to represent various episodes in the battle of Karbala. Riders on camels and horses were followed by floats with living tableaux on wheels. Various attributes symbolizing the battle were incorporated: standards, banners, flags, guides, ensigns, turbans, helmets, musical instruments, and a variety of weapons, including swords, axes, bows and arrows, lances, shields, and even firearms. Some of these weapons (e.g., the firearms) may seem anachronistic to westerners, but the Shiʿites are attempting by this means to erase the time that has elapsed since Karbala and to equate the present with the past. Decorative devotional items were also added to the dasta: rugs, mirrors, plumes, lamps, brocades and silks, all of which increased the spectacle. Some of these items were attached to biers and coffins or hung from standards. Each dasta, organized by special committees representing various divisions of the town or the guilds, follows a prescribed order and precedence.

In the 1930s Reza Shah (1304-20 Sh./1925-41) restricted Muharram rituals, particularly the dasta and the [[taʿziya]] (passion) plays, on the pretext of their incompatibility with the program of modernization that he was trying to effect in Persia. In fact, however, the shah’s move seems to have been at least partially motivated by fear that these powerful public displays could easily be converted into massive political demonstrations. The restrictions were continued under his son, but they failed to eliminate popular attachment to the Muharram rituals, as evidenced by their enthusiastic revival during the Revolution of 1357 Sh./1978-79 and the advent of the Islamic Republic. In fact, they were among the instruments of mass mobilization for revolution and later for the war with Iraq (1359-67 Sh./1980-88). The dasta organizations were strategically employed to bring hundreds of thousands of people into the streets of Persian cities to show support for both the Revolution and the fight until final victory in the war.

For a music sample, see Abbās Khāni - Navā.
For a music sample, see Nowhe of Men's Mourning.
For a music sample, see Nowhe Zeynab.
==References==
{{reflist|30em}}
==Bibliography==

*B. Bayżāʾī, Nemāyeš dar Īrān, Tehran, 1344 Š./1965.

*J. Calmard, “Le mécénat des représentations de Taʿziye,” in Le monde iranien et l’Islam 2, 1974, pp. 73-126; 4, 1977, pp. 133-62.

*E. Canetti, Crowds and Power, New York, 1978, pp. 143-54.

*[[Peter J. Chelkowski|P. Chelkowski]],ed., [[Taziyeh: Ritual and Drama in Iran|Taʿziyeh. Ritual and Drama in Iran]], New York, 1979.

*Idem, “Iran. Mourning Becomes Revolution,” Asia, May/June 1980, pp. 30-45.

*Idem, “Shia Muslim Processional Performances,” The Drama Review 29/3, 1985, pp. 18-30.

*Idem, “Popular Shiʿi Mourning Rituals,” Alserat 12/1, 1986, pp. 209-26.

*Ebn Kaṯīr, al-Bedāya wa’l-nehāya II, Cairo, 1358/1939.

*B. D. Eerdmans, “Der Ursprung der Ceremonien des Hosein Festes,” Zeitschrift für Assyriologie 9, 1894, pp. 280-307.

*F. Ḡaffārī, ed., Vīža-ye nemayešhā-ye sonnatī dar Īrān, Irān-nāma 9/2, Spring 1991.

*[[Arthur de Gobineau|A. de Gobineau]], Les religions et les philosophies dans l’Asie centrale, Paris, 1865; repr. Paris, 1957.

*G. E. von Grunebaum, Muhammadan Festivals, London, 1958, pp. 85-94.

*Ṣ. Homāyūnī, Taʿzīya dar Īrān, Shiraz, 1368 Š./1989.

*A. Kryniski, Perskiĭ Teatr (Persian theater), Kiev, 1925.

*I. J. Lassy, The Muharram Mysteries among the Azerbaijani Turks of Caucasia,Helsinki, 1916.

*P. Mamnoun, Ta’zija, schi’itisch-persisches Passionsspiel, Vienna, 1967.

*H. Müller, Studien zum persischen Passionspiel, Freibourg im Breisgau, 1966.

*M. Rezvani, Le théâtre et la danse en Iran, Paris, 1962.

*B. Zereschaguine, Voyages dans les provinces du Caucase, Paris, 1869.

*Plate IV. Āšūrāʾ procession, with onlookers striking themselves on the head as the dasta passes, Mehrīz, 1977. Photograph K. Bāyegān.

*Plate V. Dasta on ʿĀšūrāʾ, with šamšīrzan or qamazan in white shrouds striking their heads with swords or long daggers. After Zereschaguine. Plate VI. Dasta with naḵl. ([[Peter J. Chelkowski]])

*Originally Published: December 15, 1994. Last Updated: November 18, 2011. This article is available in print. Vol. VII, Fasc. 1, pp. 97-100.

==Source==

*[http://www.iranicaonline.org/articles/dasta Encyclopaedia Iranica]

[[Category: Mourning Rituals of Muharram]]
[[Category: Shi’i Ritual]]
[[fr:Dasta]]
[[Fa:دسته گردانی]]

Rawze Khawni

2023-05-29T13:38:55Z

Esmaeili:

Rawze Khawni

2023-05-29T13:37:59Z

Esmaeili: Created page with "'''Rawze Khawni''' is a form of Shiite mourning on the sufferings of Imam Hussein and the other pure Imams. Mentioning the sufferings of the Ahl al-Bayt and talking about the incident of Karbala has been popular in Shia mourning gatherings since the era of Shia Imams. == History of Rawze Khawni == The first official and general Azadari took place on the day of Ashura in the year 352 AH. Moez al-Dawlah ordered the people of Baghdad to mourn by shutting their shops and we..."

'''Rawze Khawni''' is a form of Shiite mourning on the sufferings of Imam Hussein and the other pure Imams. Mentioning the sufferings of the Ahl al-Bayt and talking about the incident of Karbala has been popular in Shia mourning gatherings since the era of Shia Imams.

== History of Rawze Khawni ==
The first official and general Azadari took place on the day of Ashura in the year 352 AH. Moez al-Dawlah ordered the people of Baghdad to mourn by shutting their shops and wearing Musawwah (Pashmina clothes) as well as the women to perform Azadari in the streets (see: Ibn Aseer, vol. 8, p. 549). Before this and after it as well, public mourning of Shias in Muharram has been one of the main components of the ritualistic identity of the Shias. Mentioning the incident of Karbala, the sufferings and the occurrences in the private and public ceremonies of the Shias was often a part of these gatherings and the Rawze Khawns usually devoted a part of the assembly to it while enumerating the virtues and characteristics of the deceased.

However, before the 10th century AH, the title of "Rawze Khawni" was not used for these gatherings. Around the year 900 AH, during the era of the Timurid sultan Hussain Bayqra, Molla Hussein Vaez Kashefi (died 910 AH) in Herat, wrote a Maqtal called "Rawze ash-Shuhada" (meaning the Garden of the Martyrs) in Farsi containing 10 chapters. This work includes the mention of the sufferings and afflictions of the prophets, the Holy Prophet, the Ahl al-Bayt, especially the martyrdom of Imam Hussein, his companions, and the sufferings that befell his family. The use of this book spread quickly among the reciters and preachers of Ahl al-Bayt in Iran, Iraq, the subcontinent, and other Shia regions starting from the Timurid period, especially the Safavid era and the period after it, and those who learned the contents of the book and recited them to the people became known as "Rawze Khawn" meaning readers of the book of Rawze ash-Shuhada, and those gatherings took the name of "Rawze Khawni". (Saadi Shirazi, p. 52; Agha Buzurg, vol. 11, p. 295; Mahjoob, pp. 421-420; Jafarian, vol. 2, pp. 782, 877)

The custom of Azadari and Rawze Khawni of the martyrs of Karbala was mainly for the month of Muharram and especially its first decade. Some Rawze Khawns were famous for reciting Rawze Khawni in three languages, Persian, Arabic, and Turkish. (Kasravi, p. 419)

== Places of Rawze Khawni ==
The ceremonies of Rawze Khawni are held mostly in public places such as mosques, Husseiniye, religious schools, places of stay, and coffee houses, as well as in homes, especially in the houses of eminent scholars, high-ranking clerics, statesmen, nobles, big businessmen and government centers (See Mustafawi, vol. 1, pp. 280-282; Motamedi vol.1, pp. 141-142, Foroughi, p. 211; Natiq, p. 308; Rezaei, p. 472-473). Some Shia governors and rulers also had special Rawze Khawns for themselves but the Rawze Khawni that became the center of focus was the Rawze Khawni that took place among the religious committees which usually had their reputation and identity, and some people present in them were considered permanent members of those committees (Motamedi, ibid). The gatherings of Rawze Khawni were not assigned to a specific time and it was possible to hold them on all days of the week and year, as well as during the day or at night. Some of them had so-called Hafte Khawni, that is, they dedicated a certain week to the Rawze Khawni (Mardum Nigari-e-Marasim-e-Azadar, pp. 35-36; Guzarish ha-e-Nazmiye az Mahallat-e-Tehran, vol. 1, pp. 195-235; Mustafawi, Ibid; Rezae, p. 469)

In some Rawze ceremonies, men and women participated together. They either sat in separate places or two separate groups but without barriers (Mustafawi, Vol. 1, p. 523).

== Rawze Khawni in the Islamic World ==
It was customary among the Shias of Afghanistan to hold these types of ceremonies every week on the days or nights of Thursday or Friday and therefore would call it "Panj-shanbe Khawni" or "Jumm’e Khawni"(Farhang, pp. 313-314, 317-318).

In Lebanon and Iraq, a similar type of ceremony is famously called "Taziya Majlis" or "Zikri" and in Iraq, groups of Rawze Khawns are known as "Azaiya".

Among the Shias of India and Pakistan as well, Rawze Khawni is commonly recited in Farsi, Urdu, Deccani, English, and other languages. In the sub-continent, Rawze Khawni is called "Majlis-e-Aza" or just "Majlis" in general. (Saaedi Shirazi, p. 52) In Central Asia, in addition to the Rawze ash-Shuhada, the text of Rawze ash-Shuhada written by Siqli Hari, has been very famous and popular.

== The method of Rawze Khawni ==
Rawze Khawni is associated with other types of Azadari. Sometimes before the beginning of the Rawze Khawni, the Qur'an, prayers, and ziarats are recited or the Madah (eulogist) or the Nauhe Khawn (monodist) would prepare the attendees to listen to the Rawze and after the Rawze, it would be the preacher's turn to give a speech to the people (See Mustafawi, vol. 1, p. 281; Shahribaaf, vol 5, p. 720)

Usually, the Rawze Khawns had pleasant voices and were somewhat familiar with musical instruments and sounds (See Nasri Ashrafi, vol 3, pp. 113-114; Yaar Ahmadi, p. 173) The teaching of this technique has been in the form of teacher-student training, however, nowadays books have been written and published to guide teachers (For example, see Hameed Samadi).

Rawze Khawns were not at a high level in terms of knowledge and religious education, but, some of them were famous for their grace as well as knowledge and had a good reputation among the people (see Dolatabadi, vol 1, pp. 54-55, 246; Mustafawi, vol 1, p. 227; Mahjoob, p. 418). Taking money from the people or gifts from the statesmen and nobles has also been a custom (See Masheeri, p. 349)

Rawze Khawni in Muharram

Every day from the first decade of Muharram is dedicated to a specific Rawze. For example, the first night and day: mentioning of the sufferings of Muslim bin Aqeel, second: the arrival of the caravan to Karbala, third: Hazrat Ruqayyah, fourth: Hur and his companions and the children of Zainab, fifth: Abdullah bin Hussain and his companions, sixth: Hazrat Qasim, seventh: Rawze about the thirst of Ali Asghar, eighth: Ali Akbar, ninth: Abu al-Fazl Abbas, tenth: Imam Hussein, eleventh: Sham-e-Ghareeban and captivity of Hazrat Zainab, and until the next few days as well, some Rawzes would be held (Rezae, pp. 469-470)

== Sources ==

* Agha Buzurgi Tehrani, Muhammad Mohsin, Al-Dhariyyah ila Tasaaneef al-Shia, edited by Ali Naghi Manzavi and Ahmad Manzavi, Beirut: Dar al-Adhwa 1403 AH/1983 CE
* Ibn Aseer, Izz al-Din Ali ibn Ahmad ibn Abi al-Karam, Al-Kamil fit-Tarikh, Beirut: 1385-1386 AH/1965-1966 CE
* Isfandiyari, Muhammad, Az Ashura-e-Hussaini ta Ashura-e-Shi'e, 1384 (2006/2007 CE)
* Jafariyan, Rasool, Safaviye dar Arse-e-deen, Farhang wa Siyasat, Qom: 1379 (2001/2002 CE)
* Danishname-e-Jahan-e-Islami, under the supervision of Ghulam Ali Haddad Adil, Tehran: Bonyad-e-Daere al-Ma'arif Islami, 1394 (2016/17 CE)
* Dolatabadi, Yahya, Hayat-e-Yahya, Tehran: 1362 (1984/85 CE)

* Rezae, Jamal, Beerjand Name: Beerjand dar Agaaz shuda Chahrdahum Khursheedi, by the harwork of Mahmoud Rafee'i, Tehran, 1381 (2003/2004 CE)
* Shahribaaf, Jafar, Tareekh-e-Ijtema'ee-e-Tehran dar Qarn Seezdahum, Tehran 1367-1368 (1989/90-1990/91 CE)
* Saaedi Shirazi, Ahmad bin Abdullah, Hadeeqa-tus-Salateen Qutub Shahi, by the efforts of Ali Asgar Bilgrami, Hyderabad Deccan, 1961 CE
* Samadi, Hameed, Aa'en-e-Majlis-e-Azadari wa Rawzeh Khawni, Tehran, 1382 (2004/2005 CE)
* Furogi, Muhammad Ali, Yaad'daasht haye Ruzane az Muhammad Ali Furogi (26 Shawwal 1321 - 28 Rabi al-Awwal 1322), by the efforts of Eeraj Afshaar, Tehran: 1388 (2010/2011 CE)
* Farhang, Muhammad Hussain, Jame Shanasi wa Mardum Shanasi-e-Afghanistan, Qom 1380 (2002/2003 CE)
* Kasravi, Ahmad, Tareekh-e-Hijdah saale-e-Aazarbaijan, Tehran: 1355 (1977/78 CE)
* Guzarish haye Nazeeme az Mahallat-e-Tehran: Raport-e-Waqa-e-Mukhtalife Mahallat-e-Darul Khilafe, by the efforts of Insiye Shaykh Rezae wa Shahla Aazari, Tehran: Saazman-e-Asnaad-e-Milli-Iran, 1377 (1999/00 CE)

* Az Faza'il wa Manaqib Khawni ta Rawze Khawni", Iranname, 2nd Year, 3rd issue, Spring 1363 (1985 CE)
* Mohammadzadeh, Marzieh, Maqtal Imam Hussain (AS) bar Asas mutoon Kuhn, Tehran: Mu'asase Intesharat Amir Kabir, 1394 (2012/2013 CE); Mardum Nigari-e-Marasim-e-Azadari-e-Mahe Muharramdar Shahristan Beerjand, Research supervisor Ahmad Barabadi, Tehran, Markaz-e-Nashr wa Tahqeeqat-e-Qalam-e-Aashna, 1380 (2002/2003 CE)
* Mustafawi Abdullah, Sharh-e-Zindagi-e-Man, or, Tareekh Ijtema'ee wa Idari-e-Daure-e-Qajariye, Tehran 1377 (1999/00 CE)
* Mazahiri, Mohsen Hisaam, Rasane Shue: Jame Shanasi-e-A'een haye Sogwari wa Haiyat haye Mazhabj dar Iran ba Takeed bar Dauran pas az Piruzi-e-Inquilab-e-Islami, Tehran 1387 (2009/2010 CE)
* Motamedi, Hussain, Azadari-e-Sunnati-e-Shieyan dar Biyot-e-Ulama wa Hauze haye Ilmiye wa Kishwar haye Jahan, vol , Qom 1378 (2000/2001 CE)
* Natiq, Huma, Karname Farhangi-e-Farangi dar Iran: 1987-1921 AD, Tehran 1380 (2002/2003 CE)
* Vaez Kashefi, Mollah Hossein bin Ali, Rawzeh al-Shuhada, edited and margus by Abu al-Hasan Shea'rani, Tehran: Kitabfurooshi Islamiye, 1341 (1963/64 Mahjoob, Muhammad Jafar, " CE)

Turbah

2023-05-28T20:20:35Z

Esmaeili:

'''Turbah''' is a term used in Shi'ite culture. It literally means "soil," but in Shi'ite culture, it refers to the soil taken from around the grave of [[Hussain ibn Ali|Imam Hussain]]. Some argue that it refers to the soil taken from around any sacred graves, including those of [[Imam|Imams]], prophets, martyrs, and the righteous. However, in its common and exclusive sense, this term refers to the soil taken from around the grave of Imam Hussain, and as narrated by Imams, the terms “al-Tin” and “Tin al-Qabr” most probably are used in the same sense. Turbah is sometimes figuratively used to mean "grave," particularly to refer to the graves of the righteous. [https://iranicaonline.org/articles/biruni-abu-rayhan-index Abu Rayḥan Al-Biruni] uses the term “Turbah al-Masouda” to refer to the grave of Imam Hussain. Turbah has always been sacred for the Shiites, representing their "motto." It has its own particular rules and rituals in Shiite [[Hadith|hadiths]] and jurisprudence.
==In Hadith==
According to [[Hadith]], Jesus, while prophesizing Imam Hussain’s [[martyrdom]] to his apostles, mentioned the reverence of turbah<ref>See ibn Babawayh, 1984, Vol. 2, pp. 531-532; Ibid, 1983, session 87, pp. 598-599; Sadri, p. 22.</ref> Many hadiths in Shi’ite and Sunni sources suggest that the [[Prophet Muhammad]] was aware of Imam Hussain's martyrdom, and some hadiths maintain that Gabriel (another angel) brought the red turbah of [[Karbala]] to the Prophet, which was sorrowful for him. Due to some differences in these hadiths, particularly regarding the angel who brought the turbah, some have raised multiple possibilities regarding this event<ref>See Abdullah Bahrani, Vol. 17, pp. 124-131; Amini, p. 53-129; Sadri, p. 51.</ref> These hadiths have been narrated by Companions of the Prophet Muhammed, including a number of his wives.<ref>See ibn Hanbal, Vol. 11, pp. 207-208; Al-Qadi al-Nu'man, Vol. 3, pp. 134-135; Mufid, 1992 (a), Vol. 2, p. 129; Alavi Shajari, p. 90-92; Toosi, 1993, p.314; Ibn Shahr Ashub, Vol. 4, p. 63; Sadri, p. 52; Movahed Abtahi Isfahani, Vol. 4, pp. 150-151, 153, 218-253, 262-264.</ref> In some sources, the content of these hadiths is regarded as a miracle of the Prophet Muhammad.<ref>See Abu Nu`aym, p. 553; Bayhaqi, Vol. 6, pp. 468-470.</ref> According to the hadiths mostly narrated by [[Umm Salama]], <ref>See Movahed Abtahi Isfahani, Vol. 4, pp. 218-242.</ref> the Prophet Muhammad gave the turbah brought to him by Gabriel to Umm Salama, and she placed it in a glass (her dress or scarf), then the Prophet Muhammad said that turbah was blood-red because of Imam Hussain's martyrdom on [[Ashura]].<ref>See Abū Yaʿlā al-Mawṣilī, Vol. 6, pp. 129-130; Khusaibi, pp. 202-203; Ibn Qulawayh, pp. 59-61; Tabarani, Vol. 3, p. 108; ibn Shajari, Vol. 2, p. 82; ibn Babawayh, 1983, session 29, pp. 139-140; Hakim al-Nishapuri, Vol. 5, p. 567.</ref> There are other reports designating that the turbah turns blood-red on Ashura<ref>Maysami Iraqi, p. 542; Dastghaib, pp. 123-124.</ref> In Shi'ite sources, these hadiths are narrated by about ten narrators from the [[Prophet Muhammad]], [[Imam al-Baqir]], and [[Jaʿfar al-Sadiq|Imam Ja'far al-Sadiq]].<ref>See Ibn Qulawayh, Ibid; Toosi, 1993, pp. 314-318; Fadhl Tabresi, Vol. 1, 428.</ref> Some hadiths mention that the Prophet Muhammad gave some turbah to Umm Salama. According to one Hadith, that turbah was with her<ref>See Ibn Qulawayh, p. 60.</ref> until her death, and according to another hadith, it was kept by Imam al-Baqir.<ref>See Toosi, 1993, p. 316.</ref> Some prayers also assert that Gabriel brought turbah to the Prophet Muhammad.<ref>See Ibn Qulawayh, pp. 280, 282, 284- 285; Mohammad-Baqer Majlesi, Vol. 98, pp. 118, 129.</ref> In some hadiths, [[Ali ibn Abi Talib|Imam Ali]] narrates about Imam Hussain’s turbah. For instance, while crossing Karbala in the [https://referenceworks.brillonline.com/entries/encyclopaedia-of-the-quran/siffin-battle-of-EQSIM_00388 Battle of Siffin], Imam Ali narrated the Prophet Muhammad's Hadith regarding the importance of turbah to his companions.<ref>See Nasr bin Mozahim, p. 140; Ibn Sa'ad, pp. 48- 49; Ibn Hanbal, Vol. 1, p. 446; Abū Yaʿlā al-Mawṣilī, Vol. 1, p. 298; Ibn Asakir, p. 23- 234.</ref> Apparently, this Hadith was narrated twice in [[Karbala]] during Imam Ali's journey to Siffin and on his return.<ref>Movahed Abtahi Esfahani, Vol. 4, pp. 365- 366.</ref> Another hadith mentions Imam Ali's knowledge of the turbah of Imam Hussain's martyrdom.<ref>See Ibn Sa'ad, p. 48; Ibn Qulawayh, p. 72.</ref> According to a hadith, while crossing Karbala, Imam Ali wept and mentioned the Ashura incident and emphasized the dignity of that place.<ref>See Hemayri, p. 26; Ibn Qulawayh, p. 269- 270.</ref>

Upon arriving in Karbala, Imam Hussain also narrated the Hadith of Umm Salama about turbah.<ref>See Sibt ibn al-Jawzi, p. 225.</ref> According to narrations, Umm Salama narrated this Hadith to Imam Hussain as he moved from Medina.<ref>Khasibi, p. 203; Masudi, p. 165; Ibn Hamza, 1991, pp. 330- 331; Movahed Abtahi Esfahani, Vol. 4, pp. 218- 221.</ref>

Other Infallible Imams also spoke of turbah, praising and emphasizing its superiority and referring to it as “mubaraka," "tahira," and "meskat Mubarak".<ref>See Ibn Qulawayh, pp. 267- 268, 270- 271; Mufid, 1992 (b), p. 23; Asfari, pp. 16- 17; Mohammad-Baqer Majlesi, Vol. 98, pp. 128- 132.</ref> While picking up turbah, [[Imam Reza]] smelled it and wept.<ref>See Mohammad-Baqer Majlesi, Vol. 98, p. 131.</ref> Some hadiths mention the angels’ affection for turbah.<ref>See Ibn Qulawayh, p. 68; Mufid, 1992 (b), p. 151; Sadri, p. 49.</ref>
==In Shi’ite Culture==
There are many sources on turbah in Hadith and jurisprudential texts, according to which it can heal diseases, provided that one believes in Imam Hussain or in turbah.<ref>See Kulayni, Vol. 4, p, 588; Alavi Shajari, p. 91; Toosi, 1990, pp. 732,734; Ibn Mashhadi, pp. 361, 363; Mohammad-Baqer Majlesi, Vol. 98, pp. 118 onward.</ref>Some hadiths declare that it is crucial how turbah is picked or eaten.<ref>See Barqi, p. 500; Kulayni, Vol. 4, p. 243, Ibn Babawayh, 1966, p. 410; Toosi, 1993, p. 317; Ibid, 1990, p. 826.</ref> The [[Imami]] jurists<ref>Shahid Awal, 1993, Vol. 2, p. 25.</ref> have unanimously confirmed its healing capability and have some works in this regard. There are many reports by authentic narrators regarding the effect of turbah.<ref>See Toosi, 1993, pp. 319-320; Maysami Iraqi, p. 542, Qomi, Vol. 2, p. 695; Araji Faham, Vol. 2, pp. 204- 206; Sadri, pp. 109- 110, 115- 116.</ref> Muslims have long sought healing from the turbah of Hamza ibn Abdul-Muttalib, the Prophet Muhammad's uncle, and other martyrs and the righteous.<ref>Samhoodi, Vol. 1, pp. 69- 116, Vol. 2, p. 544; Araji Faham, Vol. 2, p. 179- 182.</ref> The tradition of Al-Istishfa' by Imam Hussain's turbah has become so widespread in a Shi'ite culture that turbah has been used as an entry in Persian dictionaries.<ref>For instance see Dehkhoda, Da'i al-Islam; Shaad, the entry; for further information regarding healing see Sobhani, p. 184, Alavi, p. 331- 332.</ref>

Another function of turbah is its ability to free one from fear, and some hadiths suggest carrying it.<ref>See Ibn Qulawayh, pp. 278- 280; Toosi, 1980, Vol. 6, p. 75; Ibid, 1993, p. 318.</ref> Imam Reza placed some turbah in every packaging, like cloth<ref>Ibn Qulawayh, p. 278.</ref> for its safety.<ref>Kalbasi, p. 130.</ref> In addition, carrying turbah is a blessing.<ref>See Ibn Qulawayh, p. 278; Najafi, Vol. 18, p. 162.</ref> Some hadiths suggest feeding turbah to infants, and jurists consider it mustahabb<ref>See Kulayni, Vol. 6, p. 24; Mufid, 1989, p. 521; Sallār al-Daylamī, p. 156; Ibn Braj, Vol. 2, p. 259; Ibn Ḥamzah, 1978, p. 372; Yusuf al-Bahrani, Vol. 7, p. 131.</ref> (recommended), recommending it as a gift<ref>Shahid Awal, 1993, Vol. 2, p. 26.</ref>

The Imami jurists unanimously agree that it is mustahabb to place some turbah in the grave to avoid the dead's punishment of the grave,<ref>See Toosi, 1986- 1996, Vol. 1, p. 706, Muhaqqiq al-Hilli, 1985, Vol. 1, pp. 299- 300.</ref> yet there are disagreements about the manner of so doing.<ref>See Al-fiqh al-Mansub lil'-Imam al-Reza (AS), p. 184; Toosi, 1990, p. 20; Ibid, 1979, p. 250; Ibn Idris Helli, Vol. 1, p. 165; Muhaqqiq al-Hilli, 1985, Vol. 1, p. 301; Allamah al-Hill, 1993, Vol. 2, pp. 94- 95; Shahid Awal, 1998, Vol. 23, p. 21.</ref> Some jurists believe that the reason for this mustahabb action is merely the sacredness of turbah,<ref>See Shahid Awal, Ibid; Mousavi Ameli, Vol. 2, p. 139.</ref> which has been stated in Hadith.<ref>See Toosi, 1980, Vol. 6, p. 76; Ibid, 1990, p. 735; Ahmad Tabarsi, Vol. 2, p. 582; Yusuf al-Bahrani, Vol. 4, p. 112; Al-Hurr al-Amili, Vol. 3, p. 30; Allamah al-Hilli, 1993, Vol. 2, p. 95; Shahid Awal, 1998, Vol. 2, p. 21.</ref> The Imami jurists also unanimously agree that it is mustahabb to write shahada (testimony) sentences and also Imams' names on the shroud, but there are some disagreements among the jurists about how to write that.<ref>See Mufid, 1989, p. 78; Toosi, 1980, Vol. 1, p. 309; Ibid, 1990, p. 18; Ibn Idris Helli, Vol. 1, p. 162; Fazil Hindi, Vol. 2, p. 298; Najafi, , Vol. 4, p. 231.</ref>

Turbah has other functions, including enhancement of rizq (provision), beneficial knowledge, dignity, alleviation of poverty, and the appearance of any virtue and honor.<ref>See Ibn Qulawayh, pp. 277, 282- 285; Ibn Bastam, p. 52; Nouri, 1986- 1987, Vol. 8, p. 237; Kalbasi, p. 109; Farhad Mirza Qajar, p. 6.</ref> It is argued that that the functions of turbah result from eating or carrying it.

According to hadiths and jurisprudence books, turbah is the best thing to put one's forehead on in prostration to Allah.<ref>Ibn Babawayh, 1993, Vol. 1 p. 268; Shahid Awal, 1993, Vol. 2, p. 26; Yusuf al-Bahrani, Vol. 7, p. 260; Naraghi, Vol. 5, p. 266.</ref> [[Jaʿfar al-Sadiq|Imam al-Sadiq]] kept some of Imam Hussain's turbah in a yellow silk cloth, and while praying, he would put some of it on his sajjada (prayer mat) for prostration.<ref>See Toosi, 1990, p. 733; Daylamī, Vol. 1 p. 115; Mohammad-Baqer Majlesi, Vol. 82, p. 153; Āl Kāshif al-Ghitā, p. 39.</ref> According to hadiths and jurisprudence books, performing prostration on turbah and reciting tasbih with a misbaha made of the turbah causes one to have a lenient heart (riqqat al-qalb).<ref>Mohammad Taqi Majlesi, Vol. 2, p. 177.</ref> The turbah made from the soil of Karbala -as it is used today for prostration- appeared in historical texts for the first time in a letter from [[Imam al-Mahdi]] in 921 A.D. in response to the questions of Muhammad bin Abdullah bin Ja'far al-Himyari. It was referred to as “Lawh Min Tin al-qabr” (a tablet from the soil of the grave) in this letter. Such questions about the virtues of turba at that time indicate that using turba mohr was not common. This Hadith and other hadiths emphasize that it is mustahabb to pray with tasbih made of the turbah.<ref>See Mufid, 1992 (b), pp. 150- 151; Hasan Tabresi, p. 281; Ibn Mashhadi, pp. 366- 368; Al-Hurr al-Amili, Vol. 6, p. 455- 456; Mohammad-Baqer Majlesi, Vol. 82, pp. 333, 340.</ref> Shahid Awwal considers these hadiths as frequently cited.<ref>1993, Vol. 2, p. 26.</ref> According to a narration from Imam al-Sadiq, [[Fatima]]'s tasbih was first made of a woolen thread on which knots were tied to aid in counting. When Hamza ibn Abdul-Muttalib was martyred in the [http://www.oxfordislamicstudies.com/article/opr/t125/e2412 battle of Uhud], she made a tasbih using beads made from the soil of his grave. After the martyrdom of Imam Hussain, the use of soil from his grave was initiated. According to a report from Imam al-Sadiq, the tasbihs made from the soil of Imam Hussain’s grave are preferred over those made from the soil of Hamza’s grave. This narration indicates that, at least until Imam al-Sadiq's era, misbaha made from the soil of Hamza was common.<ref>See Samhoodi, Vol. 1, p. 116.</ref> Some narrations emphasize carrying the misbaha made from the soil of Imam Hussain's grave, even without praying<ref>See Toosi, 1990, p. 735; Ibid, 1980, Vol. 6, pp. 75- 76; Ahmad Tabresi, Vol. 2, p. 583, see Mufid, 1992 (b), p. 152.</ref>, but apparently, like mohr, the use of turbah misbaha was not widespread until 920 A.D. (al-Himyari's letter).

In making mohr and misbaha, it is essential to bake turbah for better durability, and this in itself has led to a discussion regarding prostration on baked turbah; some jurists consider it allowed, while others regard it as makruh (abominable).<ref>See Sallār al-Daylamī, Ibid; Ibn Ḥamzah, 1978, p. 89; Shahid Awal, 1993, Vol. 2, p. 26; Al-Shahid al-Thani, 1999, p. 211; Yusuf al-Bahrani, Vol. 7, pp. 260- 261; Najafi, Vol. 8, p. 414.</ref> In the 16th century A.D., after a scientist banned prostration on baked turbah<ref>See Al-Muhaqqiq al-Karaki, Vol. 2, p. 91.</ref>, it became a controversial debate, so that Al-Muhaqqiq al-Karaki wrote a thesis proving the authorization of prostration on baked turbah in 1526 AD. Some consider this thesis as a refutation of Fazel Qatifi, whose arguments with Al-Muhaqqiq al-Karaki are well-known.<ref>See Mohammad-Baqer Majlesi, Vol. 105, p. 79, Amin, Vol. 8, p. 210; Agha Bozorg Tehrani, Vol. 12, pp. 148- 149.</ref>

Due to its sanctity, there are specific jurisprudential rulings regarding turbah. For instance, it is forbidden to make the soil najis, and once done, the removal of Al-Najasa is obligatory, even making the soil najis may be a sign of disbelief.<ref>Allamah al-Hilli, 1992, Vol. 1, p. 267; Ibid, 1993, Vol. 1, p. 127; Najafi, Vol. 8, p. 335; Āl Kāshif al-Ghitā, p. 175; Sabzavari, p. 18.</ref> Moreover, the soil buried with the body of a deceased person should be placed in such a way that it is not disrespected.<ref>See Tabatabei Yazdi, Vol. 1, p. 315; Mas'alat 9; Hakim, Vol. 4, p. 199.</ref> Dishonoring turbah brings about bitter earthly consequences.<ref>See Toosi, 1993, p. 320; Nouri, 1958, Vol. 2, p. 283.</ref> Eating the soil for the sake of healing is permissible <ref>Kulayni, Vol. 6, pp. 265- 266, 378; Ibn Braj, Vol. 2, p. 433; Ibn Ḥamzah, p. 433; Muhaqqiq al-Hilli, 1987, Vol. 3, p. 176; Naraghi, Vol. 15, p. 162; Kalbasi, pp. 28- 30.</ref> while consuming normal soil is forbidden. In some hadiths and jurists' fatawa, breaking fast with turbah is permissible, though some jurists do not consider this true.<ref>Al-Fiqh al-Mansub lil'Imam al-Reza, p. 210; Ibn Shu’bah, p. 488; Ibn Babawayh, 1993, Vol. 2, p. 174; Mufid, 1992 (c), p. 31; Ibn Tawus, Iqbal, p.281; Shahid Awal, 1991, p. 203; Ibid, 1998, Vol. 4, pp. 175- 176; Mohammad-Baqer Majlesi, Vol. 57, pp. 158- 161.</ref> The amount of soil permissible to eat for the purpose of healing is limited to a maximum size of a chickpea<ref>Kulayni, Vol. 6, p. 378; Ibn Braj, Vol. 2, pp. 429- 430; Ibn Idris Helli, Vol. 1, p. 318, Muhaqqiq al-Hilli, 1987, Ibid; Mohammad-Baqer Majlesi, Vol. 57, pp. 161- 162; Kalbasi, pp. 45- 47.</ref>

In some narrations and jurists' fatawa, the use of Armenian bole for healing is permissible, yet turbah is superior. Shi'ist jurists have delineated the differences between these two rules.<ref>See Toosi, 1990, p. 732; Muhaqqiq al-Hilli, 1987, Ibid; Ibn Fahd al-Hilli ,Vol. 4, p. 221; Al-Shahid al-Thani, 1992- 1998, Vol. 12, p. 69.</ref> According to some narrations, it is permissible to consume the soil of the graves of other Imams, yet this is not accepted by some jurists and is consistent with some other hadiths<ref>See Ibn Qulawayh, pp. 280- 218; Ibn Babawayh, 1984, Vol. 1, p. 104; Mohammad-Baqer Majlesi, Vol. 57, p. 156.</ref> In Fuqaha's view, trading turbah is permitted<ref>Shahid Awal, 1993, Vol. 2, p. 26; Ibn Fahd al-Hilli, Ibid; Āl Kāshif al-Ghitā, p. 376.</ref> but it is forbidden in some narrations.<ref>See Ibn Qulawayh, p. 286.</ref>

According to different narrations, the area suitable for collecting the soil could be twenty cubits, twenty-five cubits, seventy cubits, one mile, four miles, ten miles, one league, or five leagues from the grave of Imam Hussain. Although any of these is acceptable according to Fuqaha, it is understood that the closer the soil is from the grave, the greater its magnificence and effects.<ref>Toosi, 1980, Vol. 6, pp. 71- 72; Ibid, 1990, pp. 731- 732; Ibn Fahd al-Hilli, Vol. 4 p. 220; Al-Shahid al-Thani, 1982, Vol. 7, p. 327; Moghadas Ardebili, Vol. 2, p. 313; Mohammad Taqi Majlesi, Vol. 5 pp. 370- 371; Naraghi, Vol. 15, p. 165- 167.</ref>

There are many rituals and prayers for collecting, consuming, and carrying the turbah. These include having a ghusl, reciting some verses of the Qur'an, kissing it, and rubbing it on the eyes.<ref>See Ibn Qulawayh, Chapter, 93- 94; Toosi, 1993, p. 318, Ibn Tawus, Al'-aman, P. 47; Ibid, Falah al-saayil, pp. 62, 224- 225; Ibn Mashhadi, pp. 363- 366.</ref> According to Fuqaha, although the effect of the soil does not depend on these rituals and prayers, performing them may increase the speed and power of the effect.<ref>See Moghadas Ardebili, Vol. 1, p. 236.</ref>

Hadiths about turbah are mentioned in many sources,<ref>See Ibn Qulawayh, Chapters, 17, 91- 95, Independent works have also been written on Turbah, for instance Risalat al-Sujud ealaa al-turbah al-Mshwy by Al-Muhaqqiq al-Karaki, al'-Ard al-turbah al-Husayniyah by Muhammad Hussein Al Kashef Al-Ghetaa, al-Aistishfa' bi-al-turbah al-Shryft al-Husayniyah by Aboumalali Kalbasi, Soil of Heaven by Mehdi Sadri, Prostration- place in the virtue of prostrating on Turbah by Seyyed Mohammad Emrouhi Hindi see Agha Bozorg Tehrani, Vol. 12, p. 147.</ref> including Ahmad Sultan Mostafavi Cheshti's The Prostration of the Prophet Muhammad (PBUH) on Turbah, which is in Urdu.<ref>See Ibid.</ref>

Some unpublished works on turbah are as follows: Sharafa al-Turbah by Muhammad bin Bakran Razi<ref>See Najashi, p. 394; Agha Bozorg Tehrani, Vol. 14, p. 180</ref>, Sharafa al-Turbah by Abolmafazl Sheibani<ref>See Najashi, p. 396; Agha Bozorg Tehrani, p. 180</ref> and Lam'at Ma'ani in Persian in Proving the Virtue of Prostration on Turbah by Seyyed Ali Razavi Lahori.<ref>See Agha Bozorg Tehrani, Vol. 18, p. 354, ShafaName Mathnavi on the effect of Imam Husayn turbah, composed by Taeb Tabriz</ref><ref>Ibid., Vol. 19, p. 84</ref>

== Prostrating on Karbala’s Soil ==
When the Shias use Karbala’s soil to prostrate upon, they do not claim that doing so is absolutely obligatory, nor do they claim that it is an obligation derived from the Sharia or the creed, nor is it one of the sect's obligation, nor does anyone among them, from the very first day, distinguish between it and others collected from the earth's soil, when they regard prostrating upon it as permissible. To Shias, such a turba is mandated by reason and is highly commendable, that's all. It is opting for the best of what one should prostrate upon when one consults his reason and logic and common sense alone, as you have already been told above. When travelling to sacred sites, many Shias take with them any such thing other than Karbala's turba upon which the prostration is valid such as a pure and clean rug woven of palm leaves they are confident to be clean, or anything like that upon which they prostrate when they perform their prayers.

=== The superiority of some lands over other lands in the Qur’an ===
It can be deduced from several verses of the Holy Qur'an that certain lands have been blessed and have special distinctions over other lands. Allah, the Exalted, says:

(إِنَّ أَوَّلَ بَيتٍ وُضِعَ لِلنّاسِ لَلَّذِي بِبَکَّةَ مُبارَکاً وَهُديً لِلْعالَمِينَ )

"Most surely, the first house appointed for men is the one at Bekka, blessed and a guidance for the nations.”<ref>Surat Al ‘Imran 3:96.</ref>

And He also says,

( وَقُلْ رَبِّ أَنْزِلْنِي مُنْزَلاً مُبارَکاً وَأَنْتَ خَيْرُ اَلمُنْزِلِينَ )

"And say: O my Lord! Cause me to disembark a blessed alighting, and Thou art the best to cause to alight."<ref>Surat al-Mu’minun 23:29.</ref>

Another Qur’anic verse says,

( وَنَجَّيْناهُ وَلُوطاً إِلى الأَرْضِ الَّتِي بارَکْنا فِيها لِلْعالَمِينَ )

“And We delivered him as well as Lut (removing them) to the land which We had blessed for all people.”<ref>Surat al-Anbiya’ 21:71.</ref>

Talking about the Prophet Moses (as), the Holy Qur’an says,

( إِذْ ناداهُ رَبُّهُ بِالْوادِ المُقَدَّسِ طُوَي )

“When his Lord called upon him in the holy valley, twice.”<ref>Surat al-Nazi‘at 79:16.</ref>

And likewise, while addressing him, the Holy Qur’an says,

( فَاخْلَع نَعْلَيْكَ إِنَّكَ بِالْوادِ المُقَدَّسِ طُوَي )

"Therefore, put off your shoes; surely you are in the sacred valley, Tuwa.”<ref>Surat Ta Ha 20:12.</ref>

In a story about Sulayman, the Holy Qur’an says,

( وَلِسُلَيْمانَ الرِّيْحَ عاصِفَةً تَجْرِي بِأَمْرِهِ إِلى الأَرْضِ الَّتِي بارَكْنا فِيها ... )

“And We made subservient to Sulaiman the wind blowing violent, pursuing its course by his command to the land which We had blessed.”<ref>Surat al-Anbiya’ 21:81.</ref>

About the Holy Prophet of Islam, the Holy Qur’an says,

( سُبْحانَ الَّذِي أَسْري بِعَبْدِهِ لَيْلاً مِنَ المَسْجِدِ الحَرامِ إِلى المَسْجِدِ الأَقْصي الَّذِي بارَکْنا حَولَهُ ... )

"Glory be to Him who made His servant go on a night from the Sacred Mosque to the Remote Mosque of which We have blessed the precincts.”<ref>Surat al-Isra’ (or Bani Isra’il) 17:1.</ref>

=== The superiority of some lands over others in hadiths ===
From the viewpoint of both [[Sunnis|Sunni]] and [[Shiʿa|Shi]]<nowiki/>a [[hadith]]<nowiki/>s, it can be inferred that certain parts of the earth, and likewise the people dwelling therein, are endowed with qualities of either wickedness or prosperity and salvation:

1. On his own chain of transmission, [[Bukhari]] recounts that Abd Allah ibn ‘Umar said, “When the Holy Prophet was passing through the land of Thamud, he said, 'Do not enter lands whose owners have committed oppression against themselves so that you may not be afflicted with suffering as they were unless you pass through while crying.' Then, the Prophet of Allah covered his blessed head and passed through that valley quickly."<ref>Sahih Bukhari, vol. 6, p. 7, Kitab al-Maghazi.</ref>

2. Bukhari also narrates, “Ali disliked performing his prayers in the valley of Babylon.”<ref>Ibid., vol. 1, p. 90; Kitab al-Salat.</ref>

3. Halabi recounts, “The consensus of the Islamic community [ummah] is that this place (Medina), which contains the body of the Holy [[Prophet]], is the best part of the land on earth. It is even higher than the Ka‘bah (Mecca). Some say it is the most excellent part of the earth and is even higher than the Throne [Arsh] of Allah.”<ref>Al-Sirah al-Halabiyyah, vol. 3, p. 306.</ref>

4. In a discussion about why Medina is higher than all the other parts of the earth, Samhudi [[Shafi'i|Shafi‘i]] says, “The second reason is this: this land consists of parts of the earth that are considered by consensus of the Islamic community [ummah] to possess the holy body of Allah’s Prophet.”<ref>Wafa’ al-Wafa’, vol. 1, p. 52.</ref>

5. Likewise, it is narrated that after the death and burial of the Holy Prophet, people used to come and carry some soil from his grave to seek divine favors from it. A’ishah got worried that the soil would get finished and hence reveal the body of the Holy Prophet. Therefore, she ordered that a wall should be raised around the Prophet’s grave.<ref>Ibid., vol. 1, p. 385.</ref>

=== The excellence and superiority of the soil of Karbala ===
Clay from Karbala is one of the soils on earth which Allah, the Exalted, has blessed for certain reasons, and one of the reasons is that this piece of the earth is where the pure and noble body of the Master of Martyrs, [[Hussain ibn ali|Imam al-Hussain]], rests.

While explaining the hidden meaning of prostrating on soil from [[Karbala, Allamah Amini]] says, “This issue is based on two basic principles:

a. That the Imamate Shias try to always have a clean cake of natural earth in their possession so that they may prostrate on it.

b.; some graves are superior to others; therefore, special blessings are derived from these tombs. For this reason, the precincts of the Ka‘bah and other holy shrines have special religious laws.

One of the lands that have gained superiority over other lands and have become a source of blessings and favours is Karbala, where the body of the Doyen of Martyrs, Imam al-Hussain, lies. Karbala is that same holy piece of land from which Imam Ali, long before the martyrdom of Imam al-Hussain, had picked up a handful of clay. He smelled the soil and cried so much that the soil got wet with the tears flowing from his eyes."

Then, he said, “Seventy thousand people will be raised from this land. They will enter heaven without their actions of this world being accounted.”<ref>Al-Mu‘jam al-Kabir, vol. 3, p. 111, hadith 2825.</ref>

Professor Abbas Mahmud Aqqad]], Egyptian author, says the following about the land of Karbala,

"The land of Karbala is a holy place where Muslims go for pilgrimage to learn lessons from the example of Imam al-Hussain. Those who are not Muslims, they come here as tourists to see and visit the holy land.

However, in order for us to do justice to this land, we have to make it a place of pilgrimage for all inhabitants of the earth so that everyone might gain his portion of virtue which this land has to offer, regardless of what they believe in, because we do not have any piece of land in living memory that possesses as much virtue nor as many benefits as Karbala. The main reason is that this land called Karbala is the resting place of al-Hussain, and thus is connected and joined to him.”<ref>Abu al-Shuhada, p. 145.</ref>

Shaykh [[Muhammad Hussain Al Kashif al-Ghita’]], while explaining why it is preferable and desirable to prostrate on soil from Karbala, said, “One of the high motives and aims of preferring to prostrate on soil from Karbala is that when the person who is praying puts his forehead on this soil, he remembers the sacrifices that were made by Imam al-Hussain and the love which he displayed when he was in the presence of Allah.

The man praying on the soil from Karbala becomes overwhelmed by such thoughts as to how a man can sacrifice as Imam al-Hussain did for his beliefs and convictions and stand up against the oppressors!

Because prostration is the best posture where a servant of Allah finds himself in the presence of Allah, it is befitting that while in this state; he remembers holy and pure souls, souls who sacrificed their lives in the way of their Beloved, Allah. At this moment, and with such thoughts, man acquires a condition of humility and modesty. Everything that is in this world will then appear low and abject before him.

With such thoughts, man's soul acquires a solid mystical and spiritual attachment to Allah, like the station of conviction attained by Imam al-Hussain and his companions. This is the benefit of betaking a solid connection with Imam al-Hussain using prostrating on soil from Karbala.

For this reason, we read in narrations about Imam al-Hussain that his clay (the soil of Karbala) removes the seven veils [hijab]. Therefore, in reality, prostration on the soil of Karbala is a secret for ascending from the earthly domain towards the Lord of lords…"<ref>Al-Ard wa al-Turbat al-Husayniyyah, pp. 32-33.</ref>

[[Abd al-Razzaq Muqarram]] writes, “One of the methods that the Ahl al-Bayt have employed to manifest the oppression which Imam al-Hussain suffered is prostrating on soil from Karbala. This action has lots of hidden meanings.

The most important secret is that every time man’s eyes fall on the soil of Karbala as he performs his five daily prayers, he is reminded about Imam al-Hussain and his companions and the sacrifices they made. It is clear that remembering such role models will produce remarkable psychological and spiritual effects in man’s soul…”<ref>Maqtal al-Husayn (as), pp. 103-104.</ref>

==References==
<references group="" responsive="0"></references>

==Bibliography==
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3. Ibn Idris Helli, Al-Saraer Al-Hawi Al-Tahrir al-Fattawi, Qom, 1989-1990.

4. Ibn Babawayh, Al-Amali, Tehran, 1983.

5. Ibid, Elal Al-Sharaye', Najaf, 1966, Offset Printing, Qom (Bita Publications).

6. Ibid, Oyoun Akhbar Al-Ridha, Published by Mehdi Lajevardi, Qom, 1984.

7. Ibid, Man La Yahduruhu al-Faqih, Published by Ali Akbar Ghaffari, Qom, 1993.

8. Ibid, Kamal al-Din wa Tamam al-Ni'ma, Published by Ali Akbar Ghaffari, Qom, 1984.

9. Ibn Boraj, Al-Mohzab, Qom, 1985.

10. Ibn Bastam (Hussein bin Bastam) and Ibn Bastam (Abdullah bin Bastam), Tib al-A'emah, Najaf, 1965, Offset Printing, Qom, 1984.

11. Ibn Hamza, Al-Thāqib fi l-manāqib, Published by Nabil Reza Alavan, Qom, 1991.

12. Ibid, Alwasilah Ila Neil Alfadhilah, Published by Abdul Azim Boka, Najaf, 1979.

13. Ibn Hanbal, Musnad, Published by Ahmed Mohammed Shaker, Cairo, 1995.

14. Ibn Sa'd, Tarjomat al-Imam al-Hussain wa Maqtalah, Min al-Qism Qair al-Matbu'a Min Kitab al-Tabaqat al-Kabir, Published by Abdulaziz Tabatabai, Qom, 1994.

15. Ibn Shajari, Al-Amali wa Hi al-Shahirah bel-Amali al-Khamisia, Beirut, 1983.

16. Ibn Shu’bah, Tuḥaf al-ʿUqūl an ʾAl al-Rasūl, Published by Ali Akbar Ghaffari, Tehran, 1997.

17. Ibn Shahr Ashub, Manaqib of Ale Abi Talib, Published by Youssef Baqa'i, Beirut, 1991.

18. Ibn Tawus, Al-Iqbāl bil-Amāl al-Hasanat, Published by Fazlollah Noori, Tehran, 1894, Offset Printing, 1988.

19. Ibid, Amān Min Akhṭār al-Asfār wa-al-Azmān, Qom, 1988.

20. Ibid, Falah al-Sael, Beirut: al-Dar al-Islamiyah, (Bita).

21. Ibn Asakir, Tarjomat Reyhanat Rasul Allah al-Imam al-Mafdiyyah fi Sabil Allah al-Hussain ibn Ali ibn Abi Talib (AS) Min Tarikh Madinat al-Damishq, Beirut, 1978.

22. Ibn Fahad Hilli, Al-Mahzab al-Bar'a fi Sharh al-Mukhtasr al-Nafi'a, Qom, 1986-1992.

23. [[Ibn Qulawayh al-Qummi|Ibn Qulawayh]], [[Kamil-Al-Ziyarat|Kamil al-Ziyarat]], Published by Abdul Hussein Amini, Najaf, 1937.

24. Ibn Mashhadi, Al-Mazar al-Kabir, Published by Javad Qayyumi Esfahani, Qom, 1998.

25. Ibn Manzur,

26. Abū Rayhān al-Bīrūnī, al-Athār al-Bāqiyah

27. Ahmad ibn Abdullah Abu Nu`aym, Dala'il al-Nubuwwah, Published by Muḥammad Rawwās Qalʻahʹjī and Abdulbar Abbas, Beirut, 1991.

28. Abū Yaʿlā al-Mawṣilī, Musnad, Published by Hossein Salim Assad, Beirut, 1989-1991.

29. Mohammad Reza A'raji Fahham, Aḥsan al-jazā' fī Iqāmat al-'Azā' 'alá Sayyid al-shuhadā, Vol. 2, Qom, 1980.

30. Amin

31. Abdul Hussein Amini, Siratana wa Sonatana, Beirut, 1992.

32. Abdullah bin Nurullah Allah Bahrani, Awalim al-Ulum wa al-Ma'arif wa al-Ahwal min al-Ayat wa al-'Akhbar wa al-'Aqwal, Vol. 17, Qom, 1986.

33. Yousef Bin Ahmad Bahrani, al-Hadayiq al-Nadhirat fi Ahkam al-Etrat al-Tahira, Qom, 1984-1988, Ahmad bin Muhammad al-Barqi, Kitab al-Mahasin, Published by Mohadith Armawi, Qom, (1952).

34. Aḥmad ibn Ḥusayn al-Bayhaqi, Dala'il al-Nubuwwah, Published by Abdul Mo'ata Qalʻahʹjī, Beirut, 1985.

35. Muhammad ibn al-Hakim al-Nishapuri, Al-Mustadrak Alaa al-Sahihain, Beirut, 1998.

36. Hadi Haeri Khorasani, Mu'jezat wa Keramat A'imma al-Athar (PBUT), Qom, 1996.

37. Al-Hurr al-Amili

38. Mohsen Hakim, Mustamsek al-Orwat al-Wothqa, Najaf, 1968, Offset Printing in Beirut, (Bita Publications).

39. Abdullah bin Ja'far al-Himyari, Qurb al-Isnad, Qom, 1992.

40. Hossein bin Ḥamdān al-Khaṣībī, Al-Hidaya al-Kubra, Beirut, 1986.

41. Mohammad Ali Daei al-Islam, System Culture, Lithography in Hyderabad Deccan, 1926- 1939, Offset Printing in Tehran, 1983-1985.

42. Abdul-Hussein Dastghaib, Fantastic Stories, Tehran, 1983.

43. Dehkhoda

44. Hussein bin Mohammad Daylamī, Irshad al-Qulub, Beirut, 1978.

45. Ja'far Sobhani, “Interview with Ayatollah Ja'far Sobhani”, Hawza, Issues 43-44, (April-July 1991).

46. Mohammad Baqir Sabzevari, Dhakhirat al-Maad fi Sharh al-Irshad, Lithography in Tehran, 1856-1857, Offset Printing in Qom, (Bita Publications).

47. Sibt ibn al-Jawzi, Tadhkirat al-Khawas, Beirut, 1981.

48. Ḥamza bin Sallār al-Daylamī, Al-Marasim al-Alawiyya fi Ahkam al-Nabawiyyah, Published by Mohsen Hosseini Amini, Beirut, 1994.

49. Ali bin Abdullah Samhudi, Wafa' al-Wafa bil-Akhbar Dar al-Mustafa, Published by Mohammed Mohiuddin Abdul Hamid, Beirut, 1984.

50. Mohammed Padishah bin Ghulam Mohiuddin Shaad, Annendraj: Comprehensive Persian Dictionary, Published by Mohammad Dabir Siaqi, Tehran 1984.

51. Muhammad bin Makki Shahid Awwal, al-Bayan, Published by Mohammad Hassoun, Qom, 1991.

52. Ibid, al-Durus al-Shareyah fi Fiqh al-Imāmīyya, Qom, 1993.

53. Ibid, Dhikr al-Shiat fi Ahkam al-Sharia, Qom, 1998.

54. Zayn al-Din bin Ali Shahid Sani, ar-Rawda-l-Bahiyah fi Sharh Allam'a-d-Dimashqiya, Mohammed Klantar, Beirut, 1983

55. Ibid, al-Fawayid al-Maliyya li-Sharh al-Risalat al-Nafliyya, Qom, 1999.

56. Ibid, Masalik al-Afham Ila Tanqih Shara'i' al-Islam, Qom, 1992-1998.

57. Mehdi Sadri, Paradise Soil, Qom, 1998.

58. Ali Tabatabaei, Riyad al-Masail, Qom, 1991-1999.

59. Mohammad Kazem bin Abdul Azim Tabataba'i Yazdi, Urwa Al Wuthqa, Tehran, 1979.

60. Sulaymān ibn Ahmad al-Ṭabarānī, Al-Mu'jam al-Kabir, Published by Hamdi Abdul Majid Salafi, Offset Printing in Beirut, 1983-198?.

61. Ahmad bin Ali Tabarsi, Al-Ihtijaj, Published by Ebrahim Bahadori and Mohammad Hadi, Qom, 1992.

62. Hassan bin Fazl Tabarsi, Makarim al-Akhlaq, Published by Mohammad Hossein A'lami, Beirut, 1972.

63. Fadhl ibn Hasan Tabresi, Ilam al-Wara bi-Alam al-Huda, Qom, 1996.

64. Mohammad bin Hassan Tusi, Al-Iqtisad al-Hadi ila Al-Irshad, Tehran, 1979.

65. Ibid, al-Amali, Qom, 1993.

66. Ibid, Tahdhib al-Ahkam, Published by Hassan Mousavi Khersan, Beirut, 1981.

67. Ibid, Al-Khilaf, Qom, 1986- 1996.

68. Ibid, Misbah al-Mutahajjid, Beirut, 1991.

69. Abu Sa'id Ebad Asfari, Asl, in Usul al-Setat Ashar, Qom, 1984.

70. Hasan ibn Yusuf al-Allamah al-Hilli, Tadhkirat al-Fuqaha', Vol. 1-2, Qom, 1993.

71. Ibid, Mukhtalaf al-Shi'a, Vol. 1, Qom, 1992.

72. Javad Alavi, “Ayatollah Boroujerdi in Boroujerd”, Hawza, Year 8, Issues 43-44, (April-July 1991).

73. Mohammad bin Ali Alavi Shajari, Fadhl al-Ziyarat al-Hussain (AS), Published by Ahmad Hosseini, Qom, 1982.

74. Ali ibn Musa (AS), the Eighth Imam, al-Fiqh al-Mansub lil'Imam al-Reza (AS), Mashhad, 1985.

75. Mohammad bin Hassan Fazel Hindi, Kashf al-Lithām 'an Qawā'id al-aḥkam, Vol. 2, Qom, 1997.

76. Farhad Mirza Qajar, Qamqām-i Zakhkhār wa Samṣām-i Battār, Tehran, 1957.

77. Mohammad bin Ya'qub Firouzabadi, Al-Qamus Al-Muhit, Beirut, 1987.

78. al-Nu‘mān ibn Muḥammad ibn Qazi Nu‘mān, Sharh al-Akhbar fi Fada'il al-A'imma al-Athar, Published by Mohammad Hosseini Jalali, Qom, 1988- 1991.

79. Abbas Qomi, Al-Fawa'id al-Radawiyya: Lives of Shiite Scholars, (?)Tehran, 1948.

80. Mohammad bin Mohammad Ibrahim Kalbasi, al-Istishfa' bi-Turbat al-Sharyfat al-Hussainia, Published by Hossein Gheib Gholami, Qom, 1991

81. Kulayni

82. Mohammad Baqir bin Mohammad Taqi Majlesi, Bihar al-Anwar, Beirut, 1983.

83. Mohammad Taqi bin Maqsoud Ali Majlesi, Rowdhat al-Mottaqin fi Sharh Man La Yahduruhu al-Faqih, Published by Mohammad Taqi Hossein Mousavi Kermani and Ali Panah Eshtehardi bin Maqsoud Ali Majlesi, Qom, 1985-1992.

84. Jafar bin Hassan Mohaqiq Hilli, Shara'i' al-Islam fi Masa'il al-Halal wa l-Haram, Published by Abdul Hussein Mohammad Ali Baqal, Qom, 1987.

85. Ibid, al-Motabar fi Sharah al-Mukhtasar, Vol. 1, Qom, 1985.

86. Ali bin Hussein Al-Muhaqqiq al-Karaki, Rasayil Al-Muhaqqiq al-Karaki, Published by Mohammad Hassoun, Vol. 2: Risalat al-Sujud ila al-Turbah al-Mushawiyah, Qom, 1988.

87. Ali bin Hussein Masoudi, Ithbat al-Wasiyya, Qom, 1996.

88. Mohammed bin Mohammad Mufid, Al'-Irshad fi Ma'rifat Hujaj Allah ila al-Ebad, Qom, 1992 (a).

89. Ibid, Kitab al-Mazar, Published by Mohammad Baqir Abtahi, Qom, 1992 (b).

90. Ibid, Massar al-Shia fi Mukhtasar Tawarikh al-Sharia, Published by Mehdi Najaf, Qom, 1992 (c).

91. Ibid, al-Muqana'a, Qom, 1989.

92. Ahmad bin Mohammad Moqaddas Ardebili, Majmae al-Fayidat wa al-Burhan fi Sharah Irshad al-Adhhan, Published by Mojtaba Iraqi, Ali Panah Eshtehardi and Hossein Yazdi Esfahani, Qom, Vol. 2, 1982, Vol. 11, 1993.

93. Mohammad Baqir Movahed Abtahi Esfahani, al'-Imam al-Hussain (e) fi Ahadyth al-Faryqyn min qabl al-Wiladat ela baad al-Shahada, Qom, 1993-1994;

94. Mohammad bin Ali Mousavi Ameli, Madark al-Ahkam fi Sharah Sharayie al'-Islam, Qom, 1989.

95. Mahmoud Maysami Iraqi, Dar al-Islam, Tehran, 1954.

96. Ahmad bin Ali Najashi, Fehrest 'Asma' Mosanafi al-Shiat al-Mashahir b-Rijal al-Najashi, published by Mousa Shubairi Zanjani, Qom, 1986.

97. Mohammad Hassan bin Baqir Najafi, Jawahir al-Kalam fi Sharh Shara'i' al-Islam, Beirut, 1981.

98. Ahmad bin Mohammad Mehdi Naraghi, Mustand al-Shiah fi Ahkam al-Shariah, Qom, Vol. 5, 1994, Vol. 15, 1997.

99. Published by Abdul Salam Muhammad Harun, Cairo, 1962, published offset in Qom, 1983.

100. Hussein ibn Mohammad Taqi Nouri, Dar al-Salam fi ma Yatealaq b-al-Roya w al-Manam, Qom, 1958,

101. Ibid, Mustadrak al-Wasāʾil wa Mustanbaṭ al-Masāʾil, Qom, 1986- 1987.
==Source==

*[http://rch.ac.ir/article/Details?id=7531&&searchText=%7CEncyclopaedia Encyclopaedia of the world of Islam]

* [http://alhassanain.org/The%20Uprising%20of%20Ashura%20and%20Responses%20to%20Doubts/The_Uprising_of_Ashura_and_Responses_to_Doubts_html/the_uprising_of_ashura_edited.htm Ali Asghar Ridwani , The Uprising of Ashura and Responses to Doubts]

* [https://www.islamic-sources.com/ Yasin Jibouri, Why Prostrate on Karbala's Turba,]

[[Category: Concepts and Beliefs]]
[[Category: Terminologies ]]
[[Fr:Turbah]]
[[Fa:تربت]]

Turbah

2023-05-28T20:18:23Z

Esmaeili:

Azadari

2023-05-19T20:32:46Z

Esmaeili: Created page with "'''Azadari''' is the mentioning of the calamity, condolence, wailing, and mourning for the loss of loved ones or relatives, and in the recommendations of Ahl al-Bayt, it is ordered to mourn the leader of martyrs Imam Hussein. == Meaning, concept, and signs == The word 'Azadari' means mourning, remembrance of calamity, condolence, and lamentation. Being patient with the suffering and persevering in the loss of loved ones and relatives is also Azadari. The first sign of..."

Umm Kulthum bint Ali

2023-05-13T11:29:08Z

Esmaeili:

Ziarat Arbaeen

2023-05-06T05:24:52Z

Esmaeili:

Sermon of Zaynab in Kufa

2023-05-06T05:17:00Z

Esmaeili:

'''Sermon of Zaynab in Kufa''' is a speech delivered by [[Zaynab]] to people of [[Kufa]]. After the martyrdom of [[Imam Hussain]], women and children were taken in captivity. When the [[Caravan of Captives|caravan of captives]] entered Kufa, people gathered to see the caravan. In this sermon, Zaynab admonished the people of Kufa for breaking their promises to Imam Hussain and failed to support the Imam.

==The Sermon==
Before the captives entered Ibn Ziad’s palace, Sayyidah Zainab stood in the strongest victorious stance and started to waken unaware souls and dead hearts. [[Shaykh al-Mufid]] narrated from Hathlam ibn Sair, saying that he had seen Zainab bint 'Ali and hadn’t seen anyone like this. It was as if she spoke with her father, 'Ali’s, own tongue. When Zainab saw some of the men and women weeping and wailing, having realised what had really happened, she bade them be quiet and spoke to them with piercing eloquence and insight:

''“Praise be to Allah and blessings be on my grandfather Muhammad and his purified and chosen progeny.”''

''“So now, O people of Kufa, who deceive, forsake and contrive, it is you who weep. May Allah not halt your tears and may your chests burn incessantly with the fire of grief and sorrow. Your example is that of a woman who assiduously prepares a strong rope and then un- twines it herself, wasting her own hard labour.”''

''“You swear such false oaths, which bear no truthfulness at all. Beware that you have nothing except vain talk, false pride, mischief, malice, evil, rancour, falsehood, and sycophancy. Beware that your position is that of slave- maids and purchased girls who are but the meanest beings.”''

''“Your hearts are full of enmity and rancour. You are like the vegetation that grows on filthy soil and is yet green, or like the mortar applied unto graves.”''

''“You should know that you have perpetrated a very morbid deed and this has prepared an evil provision for your next life, because of which, Allah’s anger is against you and His wrath would fall upon you.”''

''“Now you are crying aloud and wailing over my brother! Yes, cry, because it behoves you to cry. Yes, weep profusely and laugh less, because you have earned the shame of killing the Imam of the age. The stain of his blood is now on your clothes and you cannot remove it, nor can you secure acquittal from the charge of killing the son of the last Prophet of Allah, the Chief of the youths in Paradise. You have killed a person who was your support, the knower of the Sunnah and the ultimate arbitrator at the time of your mutual disputations. He was the basis of your talks and actions. He was your place of refuge in the event of hardship.”''

''“Know that you have been guilty of the most heinous crime in the world and have prepared the worst provision for the Day of Judgment. Curses be upon you and may destruction overtake you. Your efforts have gone wasted and you have been ruined. You have transacted a losing trade. You have become the victim of Allah’s wrath and have fallen into ignominy and degradation.”''

''“O people of Kufa, woe upon you. Do you realize which piece of Muhammad’s heart you have severed, which pledge you have''

''broken whose blood you have shed and whose honour you have desecrated? You have certainly committed such a crime because of which the sky may fall down on the earth, the earth may crack and mountains crumble to pieces. By killing your Imam, you have committed a singularly evil act of rebellious behaviour and heedlessness towards dignity. In view of all these acts, would you wonder if blood should rain down from the sky? In any case, you should mind that the chastisement of the Next World will be severe. At that juncture there will be no one to help you. Do not regard the time and opportunity given you by Allah as small and unimportant, and do not be satisfied with it because, if Allah is not quick in acting, it does not imply that He is unable to. For Him there is no fear that the time of vengeance is passing away. Allah is certainly keeping watch over you.”''

He added that people wept, putting their fingers in their mouths and biting them. Without appealing to sentiments of pity, she exposed to them the reality of their selves and their evil deeds. The eyes that had previously been raised in expectation of celebration were now downcast with shame by the truthful force of her speech.<ref>al-Ihtijaj for al-Tabarsi 2:109- 113, Maqtal al-Hussain (as) for al-Khawarizmi, 2:45- 47, Ibn Tawus, al-Malhuf ‘ala Qatli al-Tufuf: 192- 194, al-Majlisi, [[Bihar al-Anwar]] 45:108- 110.</ref>

==Words of Imam Sajjad==
Imam as-Sajjad said to her, "That is enough, O aunt, for you are, Praise to Allah, a learned lady whom none taught, one who comprehends without being made to do so."<ref>at-Tibrisi, Al-Ihtijaj, p. 166 (Najaf’s edition). </ref> By these words of Imam al-Sajjad, Zaynab became calm and silent.

==At Ibn Ziad’s Court==
Zaynab entered the government palace. Ibn Ziad addressed her saying: “Allah be praised! Your brother and your kinsmen are dead and their false claims have come to nought.”

Zainab replied, “It was Allah’s wish that they should be martyred, and they met their deaths bravely. If this was your heart’s desire then you must indeed be content today. But you have killed those whom the Holy Prophet held upon his knee, when they were children and whose play filled him with joy. Soon you will stand with them before Allah and they will demand justice. Beware the day of reckoning.”<ref>Shaykh al-Mufid, Kitab al-Irshad 2:115- 117, al-Kamil fi al-Tarikh 4:81- 84, Maqtal al-Hussain of al-Khawarizmi, 2:47- 48, Ibn Tawus fi al-Luhuf fi qatli al-Tuffuf: 200- 202</ref>

==Source==

*[[YASIN T. AL-JIBOURI|Yasin T. Al-Jibouri]], [[Kerbala and Beyond|Karbala and Beyond]]

*A Biography of the fourte Shi’ah imam 'Ali ibn Al-Hussain (AS) Zain Al-’Abidin, Ahl Al-Bait global assembly

==References==
[[Category:Events]]
[[Category:Sermons of the Captives of Karbala]]
[[Category:Sermons of Zaynab]]
[[Category:Event of Karbala]]
<references />{{Captives of Karbala}}
[[Category:Sermons]]
[[fa:خطبه حضرت زینب(س) در کوفه]]
[[Fr:Sermon de Zaynab à Koufa]]

Sakina bint Hussain

2023-05-06T05:06:11Z

Esmaeili:

{{infobox person
| name = Sakina bint Al-Imam Al-Hussain
| native_name = سکینة بنت الحسین
| image = Umm kulthum.jpg
| caption =
| known_for =
| birth_date = (maybe before 51/671)
| birth_place =
| father = [[Hussain ibn Ali|Imam Hussain]]
| mother =[[Rabab bt. Imri' al-Qays]]
| relatives =
| spouse =
| children =
| death_date =According to the majority of sources: Rabi' I 5, 117/April 4, 735
| death_place = Bab al-Saghir Cemetery, [[Syria]]
| resting_place = Bab al-Saghir cemetery, Damascus
}}'''Sakina bint Hussain''' is a daughter of [[Imam Hussain]] and [[Rabab|Rabab bt. Imri' al-Qays]]. She was present at the [[battle of Karbala]] and was among the [[captives]] who were taken to [[Yazid]]’s palace in Damascus.

<br />

==Name==
Her full name is variously given as Umayma (according to al-Kalbi) or Amina (according to al-Isbahani) bint Hussain. However, she is mostly known by her title Sukayna, which was given to her by her mother, as she was so calm, tranquil and in peace.

==In Karbala==
Sakina accompanied her father when he traveled from Mecca to [[Kufa]] in Iraq. On the 2nd of [[Muharram]], 61 AH (680 CE), Hussain and 72 of his family members and companions were forced to camp in the plains of [[Karbala]] by Yazid's army of 900000 men. On the 10th of Muharram, the Imam's household was attacked, a number of his companions were killed, and the survivors were made captives to be taken to Yazid’s court. The survivors included the Imam's sisters, wives, and daughters, including Sakina, relatives of companions of the Imam, and his son, [[Ali b. al-Hussain|Ali Zaynul-Abidin]], who did not participate in the battle, due to an illness. Sakina, as with others, had been grieved over the killings.

===Imam Hussain’s Last Farewell===
It is related that when Imam Hussain saw that seventy-two persons among his friends and relatives had fallen down, he turned toward the tents of his family for last farewell and called the women of [[Ahl Al-Bayt|Ahl al-Bayt]]:

“O Sakina! O Fatima! O [[Umm Kulthum]]! My salutations be upon you all!”

Hearing this Sakina said, “O dear father! Have you resolved to die?” Imam replied,

“How could the one, who is bereaved by his friends and helpers, not resolve to die?”

Sakina said, “O dear father! Then return us back to the sanctuary of our grandfather”. Imam replied,

“Alas! If a sand-grouse (a type of a bird) is released at night, it will sleep in peace”.

Hearing this, the women of his family started lamenting and Imam Hussain consoled them.

It is related in the same book that Imam Hussain then turned towards Umm Kulthum and said,

“I enjoin you towards goodness in matter of yourself. I am proceeding towards the battlefield in the midst of these enemies”.

Hearing this Sakina started lamenting while Imam loved her extremely. He pressed her to his chest and wiped her tears and said,

“Know O my dear Sakina! Very soon you will have to weep after me when death will have surrounded me, then do not aggrieve me now with your tears until the spirit remains in my body. Then when I am killed, you are more worthy of weeping upon me, O the best of women!”

==Captivity==
The survivors were marched by [[Yazid]]'s army from Karbala to Kufa, where Sakina received water from a sympathetic woman, and then to Damascus in Shaam. There was a lack of pity from the captors' part during the journey. Sakina suffered from fatigue and thirst on the forced march to Damascus, and later from cold and starvation in Yazid's dungeon

==Dreams at Captivity==
Sakina relates, that on a Thursday I dreamt in Syria, then she relates a lengthy dream and at its conclusion, she says, that I saw a woman in my dream seated on a Camel-litter with her hand upon her head. I inquired as to who she was and was answered that, “She is [[Fatima]], the daughter of [[Muhammad]], the daughter of the Messenger of Allah, your grand-mother”. I told myself,

“By Allah! I should go to her and relate to her all that they have done to us”,

saying this I ran towards her. I sat in front of her and started weeping, and then I said,

“O dear Mother! They withheld our rights. O dear Mother! They scattered our group. O dear Mother! They violated our sanctity. O dear Mother! By Allah! They killed my father Hussain”. She replied, “O dear Sakina! Remain silent, for it cuts my heart-vein. This is the shirt of your father that I have preserved until I meet Allah along with it”.

Shaikh Ibn Nima relates, that Sakina dreamt in Damascus that five illuminated horses have come forth, and upon each one, an honorable person is seated, while the Angels have surrounded them from all around, a maid of paradise was also along with them. Those mounted proceeded further while the maid came towards me and said, “Verily your grandfather has sent salutations to you”. I replied,

“Salutations upon the Prophet of Allah! Who are you?” She replied, “One of the maids of Paradise”. I asked,

“Who are these people who have arrived here mounted upon the noble horses?”

She replied, “They are Adam, the One Chosen by Allah; the second one is Ibraheem, the friend of Allah; the third one is Moosa, the one who spoke to Allah; the fourth one is Isa, the Spirit of Allah”. I asked,

“Who is he who has held his beard in his hand and is falling & rising?”

She replied, “He is your grandfather, the Prophet of Allah”. I said,

“Where are they going?”

and she replied, “They are going towards your father Hussain”. I ran towards him to inform him as to how the oppressors have treated us after his death. At that moment five illuminated camel-litters arrived, and on each one a woman was seated. I asked,

“Who are these women who have just arrived?”

They said, “The first one is Hawwa, the mother of mankind; the second one is Asiyah, the daughter of Mazahim (and wife of Fir’aun); the third one is Mariyam, the daughter of Imran (and mother of Prophet Isa); the fourth one is Khadijah, the daughter of Khuwaylid; while the fifth one, with her hand upon her head and is falling and rising, is none other than your grandmother Fatima, the daughter of Muhammad (S), your father’s mother”. I said,

“By Allah! I should narrate to her as to how they treated us”,

saying this I sat facing her and said,

“O dear Mother! They withheld our rights. O dear Mother! They scattered our group. O dear Mother! They violated our sanctity. O dear Mother! By Allah! They killed my father Hussain”. She replied, “O Sakina! Remain silent. You have charred my liver and cut off the joint of my heart. This is the shirt of your father Hussain that I have preserved until I meet Allah along with it”.

Then I awoke from my sleep and wished to conceal it, but then I narrated it to my intimate relatives and it became renowned among men”.

Dream of the wife of Yazid and her lamenting upon Imam Hussain

It is related in [[Bihar al-Anwar]] from Hind the wife of Yazid, that I laid myself upon my bed. Suddenly I saw (in a dream) that the doors of the heavens had opened ajar and the Angels descended one after the other upon the head of Imam Hussain while saluting him. At that moment a cloud appeared, on which numerous men were seated, while one of them possessed an illuminating countenance. He ran towards the head of Imam Hussain and kissing his teeth, said,

“O my son! They killed you, and then do you presume that they did so without recognizing you? Then they blocked the access to water from you. O dear son! I am your grandfather, the Prophet of Allah, this is your father Ali al Murtaďa, this is your brother Hasan, these are your uncles Ja’far and Aqeel, while they are Hamza and Abbas (the Prophet’s uncles)”,

saying this he named each one of his family.

Hind says, that I awoke from my sleep with awe and fear and saw that light had scattered around the head of Imam Hussain. Then I arose so as to find Yazid and I found him in a dark room facing the wall and saying, “What did I have to do with Hussain?” And it seemed as if he was surrounded by all the grief’s of the world. I related the dream to him and he had bowed his head down (in shame). When it dawned, he called for the family of Imam Hussain and said, “Do you desire to remain with me or to back go to Madinah, as also to acquire numerous rewards?” They replied,

“Initially we desire to weep and mourn upon Imam Hussain”.

He replied, “You may do as you desire”. Then some houses were vacated for them and the women of Bani Hashim and Quraysh wore black clothes and mourned upon Imam Hussain for seven days.

==Demise==
There is disagreement about the place of Sakina’s burial. According to majority of sources, she passed away on Rabi' I 5, 117/April 4, 735, in Medina during the government of Khalid b. 'Abd Allah b. al-Harith or Khalid b. 'Abd al-Malik. On the other hand, some believed that when Sakina married Asbagh b. 'Abd al-Aziz b. Marwan, they went to Egypt but she passed away in [[Damascus]]. Therefore, there is tomb by her name in the cemetery of [[Bab al-Saghir]] in Damascus. However, some said that she arrived in Egypt and passed away and was buried there. [[Ziarat Janeb Sakina Bint al-Hussain|Ziarat Janeb Sakina]] is recommended.

==In Ta’zia==
Demonstrations of love and tenderness, which are so important in a dramatic presentation, fall mainly into the hands of [[Zaynab]] and Sakina, the young daughter of Hussain. Sakina is the darling of [[Ta'ziya|ta‘ziya]] and ''[[Rawza-Khani|rowza-khani]]'' audiences. With her incredulous child’s eyes she sees her friends, cousins, brother, uncle, and, finally, her father, killed one after another. Her story moves the audience to tears and even rage. In addition to her psychological torment, she suffers horrible thirst. When Hussain departs for the battlefield, she throws herself in front of his horse in order to have a few additional moments with her father before he dies. As Hussain holds her on his lap, and lovingly cautions her not to burn her little feet in the hot sand, she begs him not to leave. Despite her young age, Sakina knows that her pleas are useless and that her father’s final battle and death are inevitable.

==Source==

*[http://alhassanain.org/Nafasul%20Mahmum%3B%20Relating%20to%20the%20heart%20rending%20tragedy%20of%20Karbala/Nafasul_Mahmum%3B_Relating_to_the_heart_rending_tragedy_of_Karbala_html/nafasul_mahmum.htm Shaykh 'Abbas Qummi , Nafasul Mahmum; Relating to the heart rending tragedy of Karbala']
*[https://www.iranicaonline.org/articles/tazia IranicaOnline]

{{Mourning of Muharram}}{{Captives of Karbala}}
[[Category:Individuals]]
[[Category:Historical Characters]]
[[Category:Hussain’s Followers]]
[[Category:Hussain’s Family]]
[[Category:Battle of Karbala]]
[[Category:Caravan of Captives]]
[[fa:سکینه]]
[[Category:Children of Imam Hussain]]
[[Fr:Sakina bint Hussain]]

Sauw'urul-Hussain Zurufuhal-Ijtema'eea wa Aasaaruhal-Insani'yah

2023-04-24T09:10:23Z

Esmaeili: Created page with "'''Sauw'urul-Hussain Zurufuhal-Ijtema'eea wa Aasaaruhal-Insani'yah''', written by Muhammad Mahdi Shams al-Din is a book about Imam Hussain's uprising, its effects, and outcomes. == About the book == This book written around 1385 AH has been published several times so far, and its fifth edition includes more additions and new researches. Rather than working on Imam Hussain's uprising, the author has worked more on the social context, the uprising's effects, and outcomes...."

'''Sauw'urul-Hussain Zurufuhal-Ijtema'eea wa Aasaaruhal-Insani'yah''', written by Muhammad Mahdi Shams al-Din is a book about Imam Hussain's uprising, its effects, and outcomes.

== About the book ==
This book written around 1385 AH has been published several times so far, and its fifth edition includes more additions and new researches. Rather than working on Imam Hussain's uprising, the author has worked more on the social context, the uprising's effects, and outcomes. In every discussion, while describing the issues, he has also been responsible for analysis, but he has rarely been able to draw conclusions and theorize. Despite this, it is mentioned in the introduction of the fourth edition that many scholars and intellectuals have said: "This book is, by far, the best work that has been written about Imam Hussain's uprising" (p. 5).

== Content of the book ==
The content of the book is presented in three chapters:

# "The social and political background"
# " Causes and motivations of the uprising"
# " The effects of uprising in the life of Islamic society "

The second chapter (pp. 131-191), which is shorter, is about the Imam's uprising, and the first and the third ones are about its contexts and effects.

In the first chapter, the formation of the Saqifah, Umar's method of dividing the government treasury, and his council for choosing the Caliph, are pointed out to be the causes of the changes that occurred in the period of Uthman. Following it, the policies of Uthman and Muawiyah are discussed and the position of Amirul Momineen Imam Ali during this period was examined. However, the author has not been able to show the link between these events and Imam Hussain's uprising, as he should have.

In the second chapter, the state of the society during the time of Muawiyah, the way Imam Hussain acted against Muawiyah, the reasons for not uprising during that period, Yazid's character, Imam's position towards him, and the motivations for his uprising are discussed.

The third chapter of the book, which is the clearest chapter, is about the effects and outcomes of Imam's uprising. In this chapter, the four outcomes of Imam's uprising have been discussed:

# Stopping the religious influence of the Umayyads which gave their government a religious outlook
# The spread of feeling of being guilty for sin among everyone led to self-criticism
# Creation of new moral values
# Arousing the spirit of struggling to establish a society based on new foundations

At the end of this discussion, a report of the uprisings after the Imam's martyrdom had been presented, which were the outcomes of his uprising and martyrdom.

== Translations and other publications ==
This book has been translated into Farsi three times:

* First with the title of Pijoohishi Piramoon-e-Zendegi-e-Imam Hussain (AS) (Qom, Dar al-Tabligh Islami, 1972), and then with the title Arzishyabi'ye Inqilab-e-Hussain (AS), written by Mehdi Pishvai (Qom, Tawheed Publications 1983)
* The second time with the title of Zamine'haye Ijtema'ee wa Rahaward'haye Insani-e Qiyam-e-Imam Hussain (AS), written by Seyyed Hussain Seyyedi (first edition: Mashhad, published in 2003)
* The third time under the title of Qiyam-e-Hussaini, Zamine'haye Ijtema'ee wa Payamad'haye Insani, written by Mohammad Javad Mamouri (first edition: Qom, Kalima'tul-Haq Publications, 2007)

[[Category:Books]]
[[Category:Ancient Books]]
[[Category:Works]]
[[Category:Written Works]]

Musnad al-Imam As-Shaheed Abi Abdullah al-Husayn ibn Ali Alyhim As-Salaam

2023-04-24T08:57:59Z

Esmaeili:

The book '''''Musnad al-Imam As-Shaheed Abi Abdullah al-Husayn ibn Ali Alyhim As-Salaam''''' is about the life of [[Imam Husayn ibn Ali|Imam Husayn]], his virtues, attributes, narrations, companions, and his sayings, compiled and organized by Azizullah Atardi.

== Content of the book ==
Musnad al-Imam Husayn is considered as one of the historical-narrative works and its contents can be divided into three parts:

# The life, uprising, and martyrdom of the Imam and those who were martyred with him
# Traditions of Imam
# Anthology of narrators from Imam

The narrations of the book are taken from Shia and Sunni sources, and the author has made it possible that there are other narrations not mentioned in this book. All the sources of the book are old; only the book of Alaki va Al-Alqaab by Sheikh Abbas Qomi and Maqtal-ul-Husayn by Muqarram are used as contemporary-era sources.

== Volumes of the book ==
'''The first volume''' of the book is about Imam Hussain’s virtues and his uprising. Some of the chapters of the book are as follows:

* The names and titles of the Imam
* His Imamate
* Being a "Syed ash-Shohada"
* His refusal to pledge allegiance
* The sending of Muslim Ibn Aqeel to Kufa
* The events occurred on the route of Makkah and Qadisiya
* His arrival in Karbala
* The sieging of the Imam

'''The second volume''' begins with a discussion of the events of the night and day of Ashura and continues with the martyrdom of Imam Husayn, his companions, and his family. Then, there are narrations about the events after his martyrdom, the captivity of Ahl al-Bayt, and the pilgrimage to his shrine.

The text of the '''third volume''' begins with narrations about the reward of remembering Imam Husayn, the virtues of Karbala, attacks on the Imam's grave, the number of his children, and his life span. Then, under the title "Bab al-Nawader fi Qiyam al-Husayn", the opinion of several people (Abdullah bin Ja'far, Rabi' bin Khashim, Sulaiman bin Sard, Maitham Tamar, etc.) about Imam and his uprising has been written. After that, the traditions of the Imam have been categorized by topic, and in the following, there is a brief description of the narrators' biographies by the Imam. The last part of the book contains laments of poets in the mourning of Imam Husayn.

== Resources ==
Mohammad Isfandiyar, Kitabshanasiye Tareekhiye Imam Husayn (AS), p. 215-216

[[Category:Books]]
[[Category:Ancient Books]]
[[Category:Written Works]]
[[Category:Works]]

Iqna'a al-La'aem ala Iqamat al Matam

2023-04-20T20:01:46Z

Esmaeili: Created page with "'''Iqna'a al-La'aem ala Iqamat al Matam''' is a book about the necessity of mourning for Imam Hussein and its correct method written by Seyyed Mohsen Amin Ameli and edited by Mahmoud Badri. == About the book == The book is about mourning for Imam Hussein and it is the most detailed and documented book regarding it in its time. The date of writing the book is Dhul-Qa'dah 1343 AH and the end date of its writing is Jumadi al-Thani 1344 AH, and the author has placed it as..."

'''Iqna'a al-La'aem ala Iqamat al Matam''' is a book about the necessity of mourning for Imam Hussein and its correct method written by Seyyed Mohsen Amin Ameli and edited by Mahmoud Badri.

== About the book ==
The book is about mourning for Imam Hussein and it is the most detailed and documented book regarding it in its time. The date of writing the book is Dhul-Qa'dah 1343 AH and the end date of its writing is Jumadi al-Thani 1344 AH, and the author has placed it as the introduction or the conclusion to the book Al-Majlis al-Sunniyyah fi zikre Masaib al-Itrat al-Nabbiyyah. This book was published for the first time in 1344 AH in Saida by Al-Irfan Press. It was republished in 1418 AH by the efforts of Mahmoud Badri at the Institute of Islamic Studies in Qom.

By "Iqamat al Matam" (establishing mourning ceremonies), the author means to cry over Imam Hussein, to express sorrow, to mention his calamities, to recite elegies, to express his virtues and other things like these, provided that it does not include forbidden activity (haram).

In the introduction, the author stated that his motivation for writing the book was to answer questions and criticisms while mentioning:

"Some people criticize us about the mourning ceremonies and say it is unnecessary. They either say that it has been hundreds of years since the death of Imam Hussein, so what does it mean to remember him every year? Or they say Yazid killed the Imam once and you kill him every year."

And in the following, it is pointed out the criticisms of Ahmad Surakti Ansari Sudani in Al-Zakhirah al-Islamiyya magazine, who criticized the Shia traditions on the day of Ashura. It seems that the author's main motivation in writing this book was to answer Surakti‘s criticisms. Therefore, in the book, he has repeatedly mentioned his criticisms and rejected them.

This book with the title "A'een-e-Sogwari" (Mourning Ritual) has been translated into Farsi by Ali Zohrab.

== Content of the book ==
Iqna'a al-La'aem consists of an introduction and eight chapters. The first chapter is about grief and crying due to the death of Imam Hussein. In this chapter, 29 proofs have been presented for the permissibility of crying over the imam. The first proof is that crying is halal and the second proof is God's anger due to the killing of the Imam.

The author's intention for the second reason is the transformations that occurred in the world of creation after the death of the Imam including, the weeping of the heavens and the earth, raining blood from the sky, raining red soil from the sky, darkening the sky, reddening the sky, turning dirt and pebbles into the blood. The remaining proofs are the crying of the prophets and Imams over others as well as over Imam Hussein.

The second chapter is about elegies in mourning for the dead and expressing their virtues, and the elegies of elders and companions of the Prophet are mentioned with their examples.

In the third chapter, praising the dead with examples from the period of the beginning of Islam is mentioned.

The fourth chapter is dedicated to organizing a mourning ceremony, praising the dead, and expressing sorrow for it.

In the fifth chapter, charity, with the intention of giving rewards to the dead, and in the sixth chapter, the religious and worldly benefits of the mourning ceremony are discussed.

In the seventh chapter, the opinions of the Marbin the German and the Joseph the French about the martyrdom of Imam Hussein and the benefits of the mourning ceremony for him are mentioned.

The eighth chapter is dedicated to the conclusion of the past discussions and some of the criticisms on mourning have been quoted and condemned.
[[Category:Books]]
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Pilgrimage in Islam (Book)

2023-04-14T19:18:55Z

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Picture-storyteller Masters of Iran (Book)

2023-04-14T19:18:17Z

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Partners of Zaynab A Gendered Perspective of Shia Muslim Faith (Book)

2023-04-14T19:17:31Z

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Nafthat al-maṣdūr fī-mā yatajaddad bih ḥuzn al-ʿāshūr (Book)

2023-04-14T19:15:11Z

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Nafas al-mahmūm (Book)

2023-04-14T19:14:29Z

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Mystical Dimensions of Islam (Book)

2023-04-14T19:13:46Z

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Musnad al-Imam As-Shaheed Abi Abdullah al-Husayn ibn Ali Alyhim As-Salaam (Book)

2023-04-14T19:12:15Z

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Mukhtar - How He Avenged the Karbala Perpetrators (Book)

2023-04-14T19:11:34Z

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Molhaghat Al-Ahqaq (Book)

2023-04-14T19:10:52Z

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