https://en.wikihussain.com/api.php?action=feedcontributions&user=Kashani&feedformat=atomWikihussain - User contributions [en]2024-03-29T05:40:34ZUser contributionsMediaWiki 1.39.1https://en.wikihussain.com/index.php?title=Mashhad_al-Saqt&diff=12263Mashhad al-Saqt2020-10-19T19:47:27Z<p>Kashani: </p>
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<div>Mashhad al-Saqt (Arabic: مَشهَدالسِّقْطْ) located three hundred meters from [[Masjid al-Nuqta|Mashhad al-Nuqta]], near Aleppo, [[Syria]], is among places where Shi’a visit. According to [[Shiʿism|Shi’ite]] tradition, it is the place where one of [[Hussain ibn Ali|Imam Hussain]]’s widows had a miscarriage. It is believed that the miscarried baby was named Muhsin, although there is no historical source to testify this name. <br />
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==The Name of Mashhad al-Saqt==<br />
As the [[caravan of captives]] was on their way to [[Yazid]]’s court, one of the wives of [[Hussain ibn Ali|Imam Hussain]] had a miscarriage. That is reason this place is named Mashhad al-Saqt meaning the place of miscarriage. <br />
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==Story==<br />
While the caravan of captives stopped for a rest, a wife of Imam had a miscarriage. It is believed that there used to be a useful mineral in that area, but when its residents felt elated upon seeing the captives, Zainab invoked Allah’s curse against them; therefore, that mineral lost its useful qualities.<ref>Karbala and Beyond, P. 119.</ref> <br />
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==History of Construction==<br />
In Tarikh of Ibn Abu Tay, it is cited that this place was originally called Mashhad al-Tarh where Sayf al-Dawla al-Hamdani used to sit and watch horse races. However, when he learned about the story of miscarriage, he ordered the construction of a mausoleum.<br />
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==Source==<br />
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*[http://alhassanain.org/Karbala%20and%20Beyond/karbala_and_beyond_html/karbala_and_beyond.htm Yasin T. Al-Jibouri, Karbala and Beyond]<br />
*[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']<br />
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==Reference==<br />
[[Category:Places]]<br />
[[Category:Ziara Sites]]<br />
[[Category:Syria]]<br />
[[Category:Islamic Architecture]]<br />
<references /></div>Kashanihttps://en.wikihussain.com/index.php?title=Ziarat_al_Warith&diff=12088Ziarat al Warith2020-09-26T07:56:13Z<p>Kashani: </p>
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<div>'''Ziarat al-Warith''' is one of the most well-known ziarat-texts for pilgrimage to [[Hussain ibn Ali|Imam al-Hussain]]'s holy shrine. Reciting this ziarat is a part of rituals [[Jaʿfar al-Sadiq|Imam al-Sadiq]] taught Safwan al-Jammal for pilgrimage of Imam al-Hussain. According to some sources, it is recommended to recite this text during Eid al-Adha, and the day and night of Arafa. However, according to narrations it may be practiced any time with the intention of pilgrimage of Imam al-Hussain.<br />
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==Different Aspects of Ziarat Warith==<br />
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===Loyalty===<br />
Three aspects of loyalty are portrayed in this supplication<br />
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1- Salutation: that is “Peace be on you, O heir to Adam, God’s chosen one.”<br />
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2- Testimony: that is “I bear witness that you are the pious and devout Imam”<br />
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3- Stand: that is “My heart is in submission to your heart and my actions follow yours".<br />
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First Aspect: Salutation<br />
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This is the first manifestation of loyalty which has three parts:<br />
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First: Peace be on you, O heir to Adam, God’s chosen one!<br />
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Second: Peace be on you, O son of Muhammad, the chosen one!<br />
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Third: Peace be on you, O God’s avenger, the son of God’s avenger!<br />
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Among the elements of loyalty are salutation and submission i.e, not disputing and differing with the leadership, both in the mind and in behaviour. Submission means practical obedience and compliance. However, this obedience stems from internal harmony and love for the leader and not from coercion. The relationship of the community with its leaders is that of firmly rooted submission that is visible in behaviour.<br />
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This relationship is exhibited at the end of the formal prayer in the form of salutation: “Peace and God’s mercy and blessings be on you, O Prophet.” The fruit reaped by the servant when he soars toward God in prayer is obedience and love for the [God-appointed] leaders. Islam has prescribed the word ‘peace’ as the faithfuls’ salutation for one another. This general greeting: ‘Peace be on us and on God’s righteous servants’ is the closing part on which the worshippers finish their prayers.<br />
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Second Aspect: Testimony<br />
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Testimony is a declaration of trust, faith and loyalty, and such a testimony must be coupled with submission so that they complement one another.<br />
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In this supplication, testimony appears in three parts:<br />
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1. Testifying to the message and movement of Hussain: “I bear witness that you established the prayer, paid the zakat, enjoined what is good and forbade the bad and obeyed God and His messenger till you died”<br />
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To establish the prayer is not just to perform it, because the latter is only a personal duty stemming from individual obligation, whereas the former carries a message in the life of the believers. Establishing the prayer means to firmly establish worship and the relationship with God in people’s lives. It also involves urging the people to keep up prayer for God’s sake by openly declaring this obligation that has been enjoined on them.<br />
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“You enjoined the good and forbade the bad”: When Hussain revolted against Yazid he was not after kingship, power or position, rather, he sought to establish good deeds and uproot evil i.e. establish loyalty to God and destroy taghut.<br />
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On the day of Ashura, Hussain addressed the people saying: “Do you not see that truth is not acted upon and falsehood is not being forbidden? Let the believer desire to meet God. [As for me] I consider death to be nothing but a source of bliss and living with oppressors only a vexation.”<ref>Abu Nu’aym’s Hilyat al-Awliya 2: 39.</ref><br />
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At the station of Al-Baydah, Hussain addressed [[Hurr b. Yazid al-Riyahi|al-Hurr]]’s companions in these words: “O you people! The Messenger of God has said: Whoever watches an unjust ruler who violates what God declares sacrosanct, breaks His covenant, contradicts the tradition of the Messenger of God and rules the people in a way characterized by sin and transgression, and, does not oppose him by word or deed, God has the right to make him share his doom. Certainly, these people [Yazid and co.] have sworn obedience to Satan, leaving aside obedience to the Merciful; they have engaged in corruption openly and suspended the legal punishments; they have monopolized the treasury and they have permitted what God prohibited and disallowed what He permitted.”<ref>Tarikh al-Tabari, 6: 229.</ref><br />
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Thus Hussain was not after power and wealth, but he saw that a despot was spreading corruption in the land, wreaking havoc, making permissible what God forbade and transgressing His limits. So, he rose up against [[Yazid]] in [[Karbala]], with his faithful group which welcomed his call for bidding the good, forbidding the bad, reinstituting what is right, and extirpating what is wrong.<br />
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2. Testifying to the fact that the Imam was immaculate both internally and in his behaviour. God has exclusively endowed the [[Ahl al-Bayt]] with this purity. The Most High says: "Indeed God desires to repel all impurity from you, O people of the Household, and purify you with a thorough purification."<ref>Qur’an Ch: 33, Vs: 33.</ref><br />
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In addition, testifying that this virtuousness was passed on from father to son and God Most High destined this purity to be preserved within this noble line throughout the eras of ignorance that came to pass in human history Over the different ages God Most High has chosen this blessed line for the office of Imamate in the life of man. "Indeed God chose Adam and Noah, and the progeny of Abraham and the progeny of Imran above all nations. Some of them are descendants of others, and God is All-hearing, All-knowing."<ref>Qur’an Ch: 3, Vs: 33- 34.</ref><br />
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In Ziarat al-Warith, we read: “I bear witness that you were a light in noble loins and pure wombs. The era of ignorance did not soil you by its impurities nor did it clothe you in its garments of darkness.”<br />
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3- Testifying to the position which was taken by Hussain with regard to what the nation was experiencing; the leadership role assigned to him by God in the form of [[Imamate]] and guardianship over the Muslims; and the fact that God had commissioned him to guide the community. Coupled with this, was the position of his offspring in leading and guiding the Muslims towards God Almighty.<br />
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We also read in it: “I bear witness that you are among the pillars of religion and the pivots of believers. I bear witness that you are the pious, the obedient, the chaste, the guided and the guide. I bear witness that the Imams from your offspring are the epitome of piety, the milestones of guidance, the stronghold and proof over the people of the world.”<br />
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Third Aspect: Stand<br />
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This is the stage for asserting loyalty, which comes after submission and testimony. Here stand pertains to both faith and action. Faith is eloquently described through these words: “I believe in you and in your return, I have firm faith in the rules of my religion, and my heart is submissive to your hearts”, in the supplication of Ziarat al-Warith. The practical part of this stand consists in deference and obedience to them: “And my actions follow yours.”<br />
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A compelling indication of the sincerity of one’s stand is one’s submission to the Imams with respect to the rules of religion and the final deeds of one’s life. <br />
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The best proof of having trust in the Imams and being sincerely loyal to them is for one to receive from them the rules of religion and take inspiration from them for what one does at the end of one’s life. That unrestricted submission as described above is of the highest type because it is untainted by the least resistance or misgiving in the heart, that is the submission of the heart to the heart: “and my heart is in submission to your hearts.” This is when the hearts get into contact and mutual understanding.<br />
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Similarly, one’s stand as regards to action is described thus: “And my actions follow your actions.” This represents complete obedience and submission to the commands of God.<br />
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Therefore, the stand means complete faith, unrestricted submission and absolute trust, followed by total commitment and obedience with regard to action. In a special [[Ziara]] of Imam Hussain on the day of Arafat, the following section occurs: “I am at peace with the one who is at peace with you, at war with the one who is at war with you, hostile to the one who is hostile to you and friend to the one who is friend to you. [In this way shall I remain] till the day of Resurrection.”<br />
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In the special [[Ziarat-Arbaeen|Ziarat al-Arba’een]] prayer, we read:<br />
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“I bear witness that I believe in you and your return, I have firm faith in the rules of my religion and will have till the final call of death, my heart is submissive to your hearts, my actions follow your actions and my support for you is ready till the time God grants permission [for action]. So I am fully on your side and not on the side of your enemy. God’s blessings be on you, both your souls and bodies, on the present and the absent ones among you”.<br />
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This is a declaration of total readiness for support, after which comes this beautiful rendition of loyalty: “With you! With you! with your enemy, never!” By repeating togetherness: ‘With you, with you’, the covenant of loyalty is emphasized just as it is through affirming and negating i.e. expressing loyalty to the Imams and repudiating their enemies: ‘With your enemy, never!’<br />
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Similarly, the supplication on the first of Rajab conveys this expression of loyalty to the one who stood up in Karbala on the day of [[Ashura]] inviting mankind to God, to strive against the forces that were rebellious towards Him and break their arrogance and direct them to serve God alone. It reads: “At your service, O inviter towards God! If my body did not respond to you when you sought help [on the day of Ashura] or my tongue when you called for support, surely my heart responds to you”.<br />
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===The Groups That Are Cursed in Ziyarat Al-Warith===<br />
In this supplication three groups of people have been cursed and repudiated:<br />
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“May God curse the people who killed you. May God curse the people who oppressed you. May God curse the people who hear about this and are pleased with it.”<br />
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The first group consists of those who were directly responsible for killing Hussain: “May God curse a people who saddled and bridled [their animals],and prepared and traveled in order to kill you, O my master, O Abu Abdullah!”<ref>It is taken from the general Ziyarat al-Warith and the special Ziyarat Ashura with slight differences.</ref><br />
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The second group comprises all those who oppressed Hussain and acted unjustly toward him, who facilitated the tragedy, supported and paid allegiance to his enemy and openly opposed him. This group includes all those who made preparations to fight Hussain or facilitated it, abandoned him, supported his adversaries, contributed in their equipment, assisted the tyrant in fighting him, and all the followers of these people.<br />
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Different wordings of repudiation and curse on this group are found in both general and special prayers on visiting (ziarat) Imam Hussain’s tomb in Karbala. In the specific [[Ziarat-Ashura|Ziarat-e-Ashura]] we read: “May God curse the people who killed you. May God curse those who prepared the ground for them by facilitating the means for fighting you; I turn to God and to you and repudiate them and their adherents and followers.”<br />
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In the general Ziyarat-e-Ashura also we have: “I turn to God and His messenger in repudiation of those who laid down the foundations for injustice and oppression against you and the people of the Household, built their unjust system on it and continued on the path of their injustice and oppression against you and your adherents. I denounce them, taking recourse to God and to you.”<br />
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In the second special Ziyarat-e-Ashura which is narrated in Al-Mazar al-Qadim, we read: “May God curse the people who laid down the foundations of injustice against you, prepared the ground for oppressing, molesting and harming you, and perpetrated the same in your houses and among your adherents. I turn to God the Mighty and Sublime and to you, and repudiate them and their adherents and followers.”<br />
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This group was large, for it included all those who contributed in fighting Hussain or facilitated the war against him, prepared for it, pledged allegiance to the tyrant for fighting him, mobilized and assisted in any other way in the campaign along with their adherents and followers.<br />
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The third group consisted of those that heard about the tragedy and approved of it. This group included those who heard Hussain’s call for help but did not help him, choosing their well-being instead of supporting the Lord of the Martyrs in the battle of Al-Taff. They are those who abandoned him on the day of Ashura. <br />
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Their failure to join Hussain and support him, and their preference for this world over the next concealed their approval of Yazid’s actions, otherwise, such glaring negligence and opting for personal peace invariably leads to an approval of injustice. In other texts this group is described as having betrayed Abu Abdillah Hussain and preferred their well-being to supporting him. In the second general ziara we read:<br />
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“May God’s curse be on the people who killed you, the people who opposed you, the people who denied your leadership, the people who supported your enemies, and the people who witnessed this but did not martyr themselves [in your defence].” The relevant part of this ziara is ‘and the people who witnessed this but did not martyr themselves.”<br />
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In the seventh general ziara, this passage appears: “I bear witness that your killers are in the fire. It is part of my duty to God to profess the repudiation of those who killed you, those who fought you, those who rallied support against you, those who mobilized people against you and those who heard your voice but did not help you.” The relevant part is ‘and those who heard your voice but did not help you.’<br />
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The following passage appears in the ziara of the Night of Qadr (destiny) and the nights before the two festivals [of the 1st of Shawwal and the l0th of Dhu al-Hijjah: “I bear witness that those who opposed and fought you, those who abandoned you and those who killed you are cursed on the tongue of the Unlettered Prophet.”<br />
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It is obvious from this text that the three accursed groups are: the group which fought Hussain, the group which helped and supported the first, the group which forsook Hussain and neither answered his call nor helped him. Indeed, the battle of Al-Taff was a real one that had ideological, political and cultural dimensions and as such, it required real stances in terms of loyalty and repudiation, both before and now. It does not accept a position of reluctance and indifference today just as it rejected that in the past; it deems such an attitude to be no better than the hostile stand.<br />
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==References==<br />
{{reflist}}<br />
==Sources==<br />
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*[http://en.wikishia.net/view/Ziyara_Warith Wikishia Website]<br />
*[http://alhassanain.org/Ashura/ashura_html/ashura.htm Shaykh Muhammad Mahdi Al-Asifi, Ashura: The research and analysis on the Uprising of Imam Husayn (as) from Hijaz to Iraq.]<br />
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[[Category:Shi’a Islam]]<br />
[[Category:Ziara]]<br />
[[Category:Mourning Rituals]]</div>Kashanihttps://en.wikihussain.com/index.php?title=Ziarat_Arbaeen&diff=12087Ziarat Arbaeen2020-09-26T07:53:24Z<p>Kashani: </p>
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<div>'''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. <br />
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==Significance==<br />
[[Al-Shaykh al-Tusi]] has transmitted from Safwan al-Jammal in al-Tahdhib:<br />
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"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.’”<br />
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Also Imam Hassan [[Abu Mohammad Hasan ibn ali|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:<br />
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1. Recing 51 Rakat Namaaz in a day.<br />
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2. Performing Ziarat of Arbaeen. <br />
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3. Wearing a ring in the right hand. <br />
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4. Doing Sajdah on mud. <br />
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5. Recing “BISMILLAHIR RAHMANIR RAHIM” (بسم الله الرحمن الرحیم ) loudly. <br />
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==Content of Ziarat al-Arbaeen==<br />
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===Sending greetings upon the Master of the Martyrs===<br />
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أَلسَّلاَمُ عَلىٰ وَلِیِّ اللهِ وَحَبِیبِهِ،<br />
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Peace be upon the intimate friend of Allah, and His beloved!<br />
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أَلسَّلاَمُ عَلىٰ خَلِیلِ اللهِ وَنَجِیبِهِ. <br />
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Peace be upon the close friend of Allah, and His confidant!<br />
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أَلسَّلاَمُ عَلىٰ صَفِیِّ اللهِ وَابْنِ صَفِیِّهِ<br />
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Peace be upon the choicest confidant of Allah, and the son of the choicest confidant [of Allah].<br />
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أَلسَّلاَمُ عَلىٰ الْحُسَیْنِ الْـمَظْلُومِ الشَّهِیدِ،<br />
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Peace be upon Hussain, the oppressed, the martyr.<br />
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أَلسَّلاَمُ عَلىٰ أَسِیرِ الْکُرُبَاتِ وَقَتِیلِ الْعَبَرَاتِ<br />
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Peace be upon the hostage surrounded by the tightening circle of sorrow and grief, killed by a horde of savages.<br />
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===Bearing of witness in regards to the greatness and lofty status of Imam Hussain===<br />
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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،<br />
<br />
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.<br />
<br />
===The goals of Imam al-Hussain in his uprising===<br />
فَأَعْذَرَ فىِ الدُّعَاءِ وَمَنَحَ النُّصْحَ، وَبَذَلَ مُهْجَتَهُ فِیکَ لِیَسْتَنْقِذَ عِبَادَکَ مِنَ الْجَهَالَةِ وَحَیْرَةِ الضَّلاَلَةِ،<br />
<br />
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.<br />
<br />
===A glimpse at the killers of Imam al-Hussain===<br />
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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،<br />
<br />
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.<br />
<br />
أَللَّـهُمَّ فَالْعَنْهُمْ لَعْناً وَبِیلاً وَعَذِّبْهُمْ عَذَاباً أَلِیماً<br />
<br />
O Allah, therefore, condemn them to hell as a denunciation and conviction; and crack down on them with a painful punishment.<br />
<br />
اَلسَّلامُ عَلَیْکَ یَا ابْنَ رَسُولِ اللهِ، اَلسَّلامُ عَلَیْکَ یَا ابْنَ سَیِّدِ الأَوْصِیَاءِ،<br />
<br />
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)<br />
<br />
===Learning life lessons from the Leader of the Martyrs===<br />
أَشْهَدُ اَنَّکَ اَمِینُ اللهِ وَابْنُ اَمِینِهِ،<br />
<br />
I bear witness that Allah put faith in you like He had full confidence in your father,<br />
<br />
عِشْتَ سَعِیداً وَمَضَیْتَ حَمِیداً وَمُتَّ فَقِیداً مَظْلُوماً شَهِیداً<br />
<br />
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;<br />
<br />
وَأَشْهَدُ أَنَّ اللهِ مُنْجِزٌ مَا وَعَدَکَ، وَمُهْلِکٌ مَنْ خَذَلَکَ، وَمُعَذِّبٌ مَنْ قَتَلَکَ<br />
<br />
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;<br />
<br />
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<br />
<br />
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).<br />
<br />
===Renewal of the pledge of allegiance to the Doyen of Imam al-Hussain and the Martyrs===<br />
<br />
أَللَّـهُمَّ إِنِّی أُشْهِدُکَ أَنِّی وَلِیٌّ لـِمَنْ وَالاَهُ وَعَدُوٌّ لِـمَنْ عَادَاهُ<br />
<br />
O Allah be my witness that I make friends with those who love him and oppose those who deny him.<br />
<br />
بِأَبِی أَنْتَ وَأُمّی یَا بْنَ رَسُولِ اللهِ <br />
<br />
May my father and mother be sacrificed for you O the son of the Messenger of Allah.<br />
<br />
===The pure, untouched genealogy of Imam al-Hussain===<br />
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<br />
<br />
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;<br />
<br />
وَاَشْهَدُ اَنَّکَ الإِمَامُ الْبَرُّ التَّقِیُّ الرَّضِیُّ الزَّکِیُّ الْهَادِیُ الْـمَهْدِیُّ<br />
<br />
I bear witness that you are a truthful, well-aware, content, intelligent, rightly guided guide (Imam);<br />
<br />
A description of the progeny of Imam al-Hussain<br />
<br />
وَاَشْهَدُ اَنَّ الأئِمَّةَ مِنْ وُلْدِکَ کَلِمَةُ التَّقْوى وَأعْلامُ الْهُدى وَالْعُرْوَةُ الْوُثْقى، وَالْحُجَّةُ على أهْلِ الدُّنْیا<br />
<br />
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;<br />
<br />
===The theological beliefs of the followers of the Ahlul Bayt===<br />
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<br />
<br />
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.<br />
<br />
===Salawat (prayers of Allah) upon the noble Ahlul Bayt===<br />
<br />
صَلَواتُ اللهِ عَلَیْکُمْ وَعلى أرْواحِکُمْ وَأجْسادِکُمْ وَشاهِدِکُمْ وَغائِبِکُمْ وَظاهِرِکُمْ وَباطِنِکُمْ آمینَ رَبَّ الْعالِمینَ<br />
<br />
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!<br />
<br />
==Source==<br />
<br />
*[http://alhassanain.org/english/?com=book&id=1087 Bhimji, Saleem. Arbaeen of Imam Husayn. www. Al-mubin.org] <br />
<br />
[[Category: Shi'a Islam]]<br />
[[Category: Ziara]] <br />
[[Category: Mourning Rituals]]<br />
[[Category: Muharram Rituals ]]</div>Kashanihttps://en.wikihussain.com/index.php?title=Ziarat_Ashura&diff=12086Ziarat Ashura2020-09-26T07:49:40Z<p>Kashani: </p>
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<div>'''Ziarat Ashura''' is a Ziarat-text (a written text for pilgrimage) recited to commemorate the Battle of Karbala and martyrdom of Imam Hussain and his followers. It can be recited at the tomb of [[Hussain ibn Ali|Imam al-Hussain]] and also from far distance. Shaykh Abu-Ja’far al-Tusi in his book of al-Misbah narrates: "Muhammad ibn Isma’il ibn Buzaygh has reported on the authority of Salih ibn ‘Aqabah on the authority of his father on the authority of Imam [[Muhammad al-Baqir]] who said, “Whoever visits al-Hussain ibn Ali on the tenth of [[Muharram]] (the [[Ashura]] Day) and remains there weeping, will meet Almighty Allah on the day of meeting Him having the reward of two thousand times of going on hajj, two thousand times of going on umra, as well as the reward of one who has participated with the Holy Messenger of Allah and with the Holy Imams in two thousand campaigns.”<br />
<br />
==Main Themes of Ziarat Ashura==<br />
The crux of Ziarat Ashura revolves around two major issues:<br />
<br />
First is the the sending of La’ana and curse on the killers and the dhalimeen, oppressors. Second is the expression of love and allegiance to Imam Hussain and his Ashaab (companions).It should be noted that La’ana is not using abusive language; rather it is the prayer to Allah that He should cut off His Special Mercy to those people who are transgressors and unjust ones. As the Zaeer sends this La’ana, he should realize that he is expressing hatred and dislike towards the actions of such people and therefore he is also trying to remove traces of similar actions from his own life.<br />
<br />
Having recited this La’ana for 100 times and thereby having cleansed his soul from the evil characters the Zaeer then sends his salaams a 100 times upon Imam Hussain and on his Ashaab, thereby expressing ones conformity, obedience, allegiance and love to Imam Hussain, the cause for which he fought and the supreme values embodied in the teachings of Islam.<br />
<br />
==Authenticity==<br />
The main sources which has narrated Ziarat Ashura are [[Kamil al-ziarat]] by Ibn Qulawayh al-Qummi (d 369/980) and Misbah al-mutahajjid by [[al-Shaykh al-Tusi]] (d. 460/1067). Misbah al-mutahajjid reposts Ziarat Ashura through this chain of transmission: Muhammad b. Isma'il b. Buzay' from Salih b. 'Aqaba from his father from [[Mohammad al-Baqir|Imam Baqir]].<br />
<br />
The contemporary venerated jurisconsult, Ayatullah Sayyid al-Shubayri al-Zanjani was asked about the authenticity of Ziarat Ashura and he responded saying:<br />
<br />
بغض النظر عن التأييدات الغيبية الواردة بطرق معتبرة حول زيارة عاشوراء والتي برأسها دليل على اعتبار هذه الزيارة الشريفة، فإنَّ السند المذكور في مصباح المتهجد في ذيل هذه الزيارة سند صحيح.<br />
<br />
Disregarding what has been narrated from reliable sources about its endorsement from the unseen realm (''al-ta’yidat al-ghaybiyya''), which in itself suffices as a proof of the authenticity of this sacred ''Ziarat'', the chain of narration mentioned in ''Misbah al-Mutahajjid'' after this ''Ziarat'' is veracious.<br />
<br />
==The Significance of Ziarat Ashura==<br />
The following traditions indicate and highlight the merits of reciting Ziarat Ashura.<br />
<br />
===Tradition 1===<br />
Alqamah bin Mohammed ibn Hazrami narrates 'I requested [[Mohammad al-Baqir|Imam Baqir]] to teach me a [[Du|du’a]] that I should recite on the day of [[Ashura]] after the reciting the Ziarat of Imam Hussain- from near his grave or from a distance.' Imam replied: 'O Alqamah, whenever you wish to recite the Ziarat of Imam Hussain, you first perform two units of prayers. Then turn towards the grave of Imam Hussain and while pointing towards it, you first say 'Salam' and then 'Takbir'. Thereafter, you recite this Ziarat (Ziarat Ashura). If you do so, then as if you have recited the supplication read by the angels while visiting the grave of Imam Hussain. Moreover, when you recite this Ziarat, then <br />
<br />
*Allah will increase your grade one million times<br />
*You will be included among those people who were martyred along with Imam Hussain<br />
*On the day of Judgment, you will be included among the martyrs<br />
*You will get the reward of all the Prophets who have visited the grave of Imam Hussain from the day that he was martyred till date.<br />
<br />
At the end of this tradition, Imam Baqir says, 'O Alqamah, if you can, then recite this Ziarat every day send salutations to Imam Hussain. You will get all the rewards (of the one who recites it on the day of Ashura).<ref>Kamil al-Ziyarat, Chapter 71, p. 191</ref><br />
<br />
===Tradition 2===<br />
[[Jaʿfar al-Sadiq|Imam Sadiq]] says: 'The one who visits the grave of Imam Hussain on the day of Ashura or spends the night near his grave, then it is as if he attained martyrdom along with him.' Many Ziyaaraat have been mentioned that can be recited on the day of Ashura. But the Ziarat mentioned by Janab Safwan is more common and it is Hadith-e-Qudsi.<br />
<br />
===Tradition 3===<br />
Imam Sadiq mentions, 'The one who visits the grave of Imam Hussain knowing his right (of Imamate) then it is as if he has done the Ziarat of Allah on the Arsh.<ref>Kamil al-Ziyarat, Chapter 71, p. 192</ref><br />
<br />
===Tradition 4===<br />
Abdullah bin Fazl narrates, 'Once I was in the presence of Imam Sadiq when a person from the city of 'Toos' came to visit him. He asked. 'O son of the Messenger of Allah! What do you have to say for the one who visits the grave of Aba Abdillah on the day of Ashura?' <br />
<br />
Imam replied, 'O Toosi! The one who visits the grave of Aba Abdillah while he acknowledges that his obedience is obligatory from the side of Allah, then all his past and future sins shall be forgiven. He will be granted the right of intercession for seventy sinners. There will be no supplication that he shall ask from Allah near the grave of Aba Abdillah except that it shall be accepted.<ref>Bihar al-Anwar, vol. 101, pg. 23</ref> When we ponder over the above traditions, we realize the miraculous nature and effects of Ziarat Ashura. These traditions also bear testimony to the veracity of the earlier incidents.<br />
<br /><br />
<br />
==Text of Ziarat-Ashura==<br />
'''اَلسَّلامُ عَلَیْکَ یا اَباعَبْدِاللَّهِ اَلسَّلامُ''' <br />
<br />
Peace be on you, O [[Hussain ibn Ali|Abu Abdullah]]<br />
<br />
'''اَلسَّلامُ عَلَیْکَ یَابْنَ رَسُولِ اللَّهِ'''<br />
<br />
Peace be on you, O son of the Apostle of Allah<br />
<br />
'''اَلسَّلامُ عَلَیْکَ یا خِیَرَةَ اللَّهِ و َابْنَ خِیَرَتِهِ'''<br />
<br />
Peace be upon you, O choicest of Allah and son of His choicest<br />
<br />
'''اَلسَّلامُ عَلَیْکَ یَابْنَ اَمیرِالْمُؤْمِنینَ و َابْنَ سَیِّدِ الْوَصِیّینَ'''<br />
<br />
Peace be on you, O son of the [[ʿAli ibn Abi Talib|commander of the faithfuls]], the forebear of the successors<br />
<br />
'''اَلسَّلامُ عَلَیْکَ یَابْنَ فاطِمَةَ سَیِّدَةِ نِساَّءِ الْعالَمینَ'''<br />
<br />
Peace be on you, O son of [[Fatima]], the choicest among the women of the worlds<br />
<br />
'''اَلسَّلامُ عَلَیْکَ یا ثارَ اللَّهِ وَ ابْنَ ثارِهِ وَ الْوِتْرَ الْمَوْتُورَ'''<br />
<br />
Peace be on you, O the select, surpassing, chosen in preference over all good of Allah, and son of Allah's (such) good<br />
<br />
'''اَلسَّلامُ عَلَیْکَ وَعَلَی الاَْرْواحِ الَّتی حَلَّتْ بِفِناَّئِکَ''' <br />
<br />
Peace be on you, who was martyred while fighting heroically in the cause of Allah, the son of Allah's fearless warrior, you were isolated and had been attacked with a vengeance<br />
<br />
'''عَلَیْکُمْ مِنّی جَمیعاً سَلامُ اللَّهِ اَبَداً ما بَقیتُ وَ بَقِیَ اللَّیْلُ وَالنَّهارُ'''<br />
<br />
Peace be on you and on those souls who had gathered in your camp, and strided along with you, in your journey. I pray and invoke Allah to keep all of you tranquil and restful, for ever; so far I am alive, this is my prayer, and till nights and days follow each other<br />
<br />
'''یا اَباعَبْدِاللَّهِ لَقَدْ عَظُمَتِ الرَّزِیَّةُ وَ جَلَّتْ وَ عَظُمَتِ الْمُصیبَةُ بِکَ (بِکُمْ) عَلَیْنا وَ عَلی جَمیعِ اَهْل ِالاِْسْلامِ''' <br />
<br />
O Abu Abdullah! unbearable is the sorrow, nerve-racking is the agony, you put up with, for us and for all the (true) Muslims<br />
<br />
'''و َجَلَّتْ وَ عَظُمَتْ مُصیبَتُکَ فِی السَّمواتِ عَلی جَمیعِ اَهْلِ السَّمواتِ''' <br />
<br />
crimes committed against you also shocked and unnerved the dwellers of the heavens, one and all<br />
<br />
'''فَلَعَنَ اللَّهُ اُمَّةً اَسَّسَتْ اَساسَ الظُّلْمِ وَ الْجَوْرِ عَلَیْکُمْ اَهْلَ الْبَیْتِ'''<br />
<br />
May Allah condemn and damn the people who laid the basis and set up the groundwork, to wander astray and turn aside from not only you and your family but to take liberties and bear hard upon you<br />
<br />
'''وَ لَعَنَاللَّهُ اُمَّةً دَفَعَتْکُمْ عَنْ مَقامِکُمْ و َاَزالَتْکُمْ عَنْ مَراتِبِکُمُ الَّتی رَتَّبَکُمُ اللَّهُ فیها''' <br />
<br />
May Allah condemn and damn the people who tried to obscure and deny your office and status, willfully neglected your rank and class Allah had made know in clear terms<br />
<br />
'''و َلَعَنَ اللَّهُ اُمَّةً قَتَلَتْکُمْ وَ لَعَنَ اللَّهُ الْمُمَهِّدینَ لَهُمْ بِالتَّمْکینِ مِنْ قِتالِکُمْ''' <br />
<br />
May Allah condemn and damn the people who killed you. May Allah condemn and damn the abettors who instigated and had a part in your murder<br />
<br />
'''بَرِئْتُ اِلَی اللَّهِ وَ اِلَیْکُمْ مِنْهُمْ وَ مِنْ اَشْیاعِهِمْ وَ اَتْباعِهِمْ وَ اَوْلِیاَّئِهِم''' <br />
<br />
I turn to you and Allah, away from them, their henchmen, their followers and their friends<br />
<br />
'''یا اَباعَبْدِاللَّهِ اِنّی سِلْمٌ لِمَنْ سالَمَکُمْ وَ حَرْبٌ لِمَنْ حارَبَکُمْ اِلی یَوْمِ الْقِیامَةِ''' <br />
<br />
O Abu Abdullah, I pray and invoke Allah to send blessings on you. I make peace with those who make their peace with you, I make war on those who go to war against you, till the Day of Judgment<br />
<br />
'''وَ لَعَنَ اللَّهُ آلَ زِیادٍ وَ آلَ مَرْوانَ''' <br />
<br />
May Allah condemn and damn the family of Ziyaad and the family of Marwaan<br />
<br />
'''وَ لَعَنَ اللَّهُ بَنی اُمَیَّةَ قاطِبَةً وَ لَعَنَ اللَّهُ ابْنَ مَرْجانَةَ'''<br />
<br />
May Allah condemn and damn the group and the tribe of Umayyah, one and all, altogether; May Allah condemn and damn the son of Marjaanah<br />
<br />
'''وَ لَعَنَ اللَّهُ عُمَرَ بْنَ سَعْدٍ وَ لَعَنَ اللَّهُ شِمْراً''' <br />
<br />
May Allah condemn and damn Umar son of Saad, May Allah condemn and damn Shimr<br />
<br />
'''وَ لَعَنَ اللَّهُ اُمَّةً اَسْرَجَتْ وَ اَلْجَمَتْ وَ تَنَقَّبَتْ لِقِتالِکَ''' <br />
<br />
May Allah condemn and damn the people who bridled the horses and saddles for your martyrdom<br />
<br />
'''بِاَبی اَنْتَ وَ اُمّی لَقَدْ عَظُمَ مُصابی بِکَ فَاَسْئَلُ اللَّهَ الَّذی اَکْرَمَ مَقامَکَ وَ اَکْرَمَنی بِکَ'''<br />
<br />
I, my father and mother are at your disposal. Profound is my sorrow for you. I beg Allah, who honored you above others, to be generous towards me on account of you, <br />
<br />
'''اَنْ یَرْزُقَنی طَلَبَ ثارِکَ مَعَ اِمامٍ مَنْصُورٍ مِنْ اَهْلِ بَیْتِ مُحَمَّدٍ صَلَّی اللَّهُ عَلَیْهِ و َآلِهِ''' <br />
<br />
and give me the opportunity to be with the victorious Imam, the descendants of Mohammad (blessings and peace be on him and on his children from Allah) at the time of the final and decisive war against Allah's enemies.<br />
<br />
'''اَللّهُمَّ اجْعَلْنی عِنْدَکَ وَجیهاً بِالْحُسَیْنِ عَلَیْهِ السَّلامُ فِی الدُّنْیا وَ الاْخِرَةِ''' <br />
<br />
O my Allah make me attend to Your cause, sincerely, in every respect following in Hussain's footsteps, in this world and the hereafter<br />
<br />
'''یا اَباعَبْدِاللَّهِ اِنّی اَتَقَرَّبُ اِلی اللَّهِ وَ اِلی رَسُولِهِ وَ اِلی امیرِالْمُؤْمِنینَ وَ اِلی فاطِمَةَ وَ اِلَی الْحَسَنِ''' <br />
<br />
O Abu Abdullah, I pray and invoke Allah to send blessings on you. I come nearer and seek greater intimacy with Allah, with His Apostle, with Ameerul Moomineen, with Fatima, with Hasan <br />
<br />
'''وَ اِلَیْکَ بِمُوالاتِکَ وَ بِالْبَراَّئَةِ مِمَّنْ قاتَلَکَ وَ نَصَبَ لَکَ الْحَرْبَ وَ بِالْبَرائَةِ مِمَّنْ اَسَّسَ اَساسَ الظُّلْمِ وَ الْجَوْرِعَلَیْکُمْ'''<br />
<br />
and with you, with the help of your love and patronage, cutting off every connection with those who took up arms against you and killed you disconnect all links with those who, in the beginning, took the first steps to take liberties with and bear hard upon you<br />
<br />
'''وَ اَبْرَءُ اِلَی اللّهِ وَ اِلی رَسُولِهِ مِمَّنْ اَسَسَّ اَساسَ ذلِکَ وَ بَنی عَلَیْهِ بُنْیانَهُ وَ جَری فی ظُلْمِهِ وَ جَوْرِهِ عَلَیْکُمْ وَ علی اَشْیاعِکُمْ '''<br />
<br />
I take refuge with Allah and His Apostle (blessings of Allah be on him and on his children), free from the guilt of associating with those who laid the foundation for (your suffering), devised and carried out their corrupt plan of action, boldly gave currency to reign of terror and cruelty to oppress you and your friends and followers<br />
<br />
'''بَرِئْتُ اِلَی اللَّهِ وَ اِلَیْکُمْ مِنْهُمْ وَ اَتَقَرَّبُ اِلَی اللَّهِ ثُمَّ اِلَیْکُمْ بِمُوالاتِکُمْ وَ مُوالاةِ وَلِیِّکُمْ''' <br />
<br />
I detach myself from them and present myself to Allah and to you, I (first) seek greater intimacy with Allah and then with you to win your love and patronage, and to make friends with your friends<br />
<br />
'''وَ بِالْبَرآئَةِ مِنْ اَعْداَّئِکُمْ وَ النّاصِبینَ لَکُمُ الْحَرْبَ وَ بِالْبَرآئَةِ مِنْ اَشْیاعِهِمْ وَ اَتْباعِهِمْ''' <br />
<br />
cut off all links with your enemies, and with those who planted the seeds of hostility against you, and reject and discard their associates, their followers and their friends<br />
<br />
'''اِنّی سِلْمٌ لِمَنْ سالَمَکُمْ وَحَرْبٌ لِمَنْ حارَبَکُمْ وَ وَلِیُّ لِمَنْ والاکُمْ وَ عَدُوُّ لِمَنْ عاداکُمْ''' <br />
<br />
I make peace with those who made their peace with you, I search out and confront those who waged war against you, I make friends with those who stood by you, I strive against those who came in conflict with you<br />
<br />
'''فَاَسْئَلُ اللَّهَ الَّذی اَکْرَمَنی بِمَعْرِفَتِکُمْ وَمَعْرِفَةِ اَوْلِیاَّئِکُمْ وَ رَزَقَنِی الْبَراَّئَةَ مِنْ اَعْداَّئِکُمْ''' <br />
<br />
therefore, I make a request to Allah to acquaint (me) with the awareness that perceives you and your friends, to set me free from the corrupting influence of your enemies<br />
<br />
'''اَنْ یَجْعَلَنی مَعَکُمْ فِی الدُّنْیا وَالاْخِرَةِ وَاَنْ یُثَبِّتَ لی عِنْدَکُمْ قَدَمَ صِدْقٍ فِی الدُّنْیا وَ الاْخِرَةِ''' <br />
<br />
to make me keep company with you in this world and in the Hereafter, stand firm beside you and follow your footsteps closely in this world and in the next world<br />
<br />
'''وَ اَسْئَلُهُ اَنْ یُبَلِّغَنِی الْمَقامَ الْمَحْمُودَ لَکُمْ عِنْدَ اللَّهِ''' <br />
<br />
I beseech Him that he helps me to reach your highly praised station, given to you by Allah (to meet you), <br />
<br />
'''وَ اَنْ یَرْزُقَنی طَلَبَ ثاری مَعَ اِمامٍ هُدیً ظاهِرٍ ناطِقٍ (بِالْحَقِّ) مِنْکُمْ''' <br />
<br />
that He provides me the opportunity to fight for justice and fair play along with and under the leadership of the rightly guided guide (in your progeny) who surely will come and speak the truth. <br />
<br />
'''وَ اَسْئَلُ اللَّهَ بِحَقِّکُمْ وَبِالشَّاْنِ الَّذی لَکُمْ عِنْدَهُ اَنْ یُعْطِیَنی بِمُصابی بِکُمْ اَفْضَلَ ما یُعْطی مُصاباً بِمُصیبَتِهِ مُصیبَةً ما اَعْظَمَها'''<br />
<br />
I beseech Allah in the name of your right and the purpose He assigned to you, that He overwhelms me with grief in memory of your sorrows, more than the personal grief that torments any one who is in great agony, <br />
<br />
'''وَ اَعْظَمَ رَزِیَّتَها فِی الاِْسْلامِ وَ فی جَمیعِ السَّمواتِ وَ الاَْرْضِ'''<br />
<br />
sorrows which have no parallel and overshadow all calamities that took place in the history of Islam, for that matter, through out the whole universe.<br />
<br />
'''اَللّهُمَّ اجْعَلْنی فی مَقامی هذا مِمَّنْ تَنالُهُ مِنْکَ صَلَواتٌ وَ رَحْمَةٌ وَ مَغْفِرَةٌ''' <br />
<br />
O my Allah, in my on the spot situation, treat me like him (or her) who obtains from You (Your) blessings, mercy and forgiveness<br />
<br />
'''اَللّهُمَّ اجْعَلْ مَحْیایَ مَحْیا مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ مَماتی مَماتَ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ''' <br />
<br />
O my Allah, bring me to life again, after death, in the place Mohammad and his children are dwelling, and make me depart from this world like Mohammad and his children had left<br />
<br />
'''اَللّهُمَّ اِنَّ هذا یَوْمٌ تَبرَّکَتْ بِهِ بَنُو اُمَیَّةَ وَ ابْنُ آکِلَةِ الَْآکبادِ اللَّعینُ ابْنُ اللَّعینِ عَلی لِسانِکَ وَ لِسانِ نَبِیِّکَ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ''' <br />
<br />
O my Allah this day is a day of rejoicing for the "Bani Umayyah", the herd of hardened criminals, the eternally damned and accursed group, a fact that had been made public by You and by Your Prophet (blessings of Allah be on him and on his children)<br />
<br />
'''فی کُلِّ مَوْطِنٍ وَ مَوْقِفٍ وَقَفَ فیهِ نَبِیُّکَ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ''' <br />
<br />
who, in every place and at all occasions, drew attention of people to this truism<br />
<br />
'''اَللّهُمَّ الْعَنْ اَباسُفْیانَ وَ مُعاوِیَةَ وَ یَزیدَ بْنَ مُعاوِیَةَ عَلَیْهِمْ مِنْکَ اللَّعْنَةُ اَبَدَ الاْبِدینَ''' <br />
<br />
O my Allah condemn and damn Abu Sufyaan, Yazid son of Muwa'awiyah and let it be an everlasting curse upon them from You<br />
<br />
'''(وَ هذا یَوْمٌ فَرِحَتْ بِهِ آلُ زِیادٍ وَ آلُ مَرْوانَ بِقَتْلِهِمُ الْحُسَیْنَ صَلَواتُ اللَّهِ عَلَیْهِ (ع'''<br />
<br />
Today the descendants of Ziyaad and Marwan make merry, laugh and dance because on this day they killed Hussain (blessings of Allah be on him)<br />
<br />
'''اَللّهُمَّ فَضاعِفْ عَلَیْهِمُ اللَّعْنَ مِنْکَ وَ الْعَذابَ الاَْلیمَ'''<br />
<br />
O my Allah, therefore, double up the curse You bring upon them and also the punishment You decree for them <br />
<br />
'''اَللّهُمَّ اِنّی اَتَقَرَّبُ اِلَیْکَ فی هذَا الْیَوْمِ وَ فی مَوْقِفی هذا وَ اَیّامِ حَیاتی بِالْبَراَّئَهِ مِنْهُمْ'''<br />
<br />
O my Allah, I seek nearness to You today in this frame of mind, cutting off all links with them for the rest of my life<br />
<br />
'''وَاللَّعْنَةِ عَلَیْهِمْ وَ بِالْمُوالاتِ لِنَبِیِّکَ وَ آلِ نَبِیِّکَ عَلَیْهِ وَ عَلَیْهِمُ اَلسَّلامُ''' <br />
<br />
denouncing them because of my love for Your Prophet and his children, peace be on him and them<br />
<br />
Then again say 100 times:<br />
<br />
'''اَللّهُمَّ الْعَنْ اَوَّلَ ظالِمٍ ظَلَمَ حَقَّ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ آخِرَ تابِعٍ لَهُ عَلی ذلِکَ''' <br />
<br />
O my Allah condemn and damn the first tyrant who unjustly and wrongfully usurped that which rightly belonged to Mohammad and the children of Mohammad, and bring curse upon those who, after him, followed in his footsteps.<br />
<br />
'''اَللّهُمَّ الْعَنِ الْعِصابَةَ الَّتی (الَّذِینَ)جاهَدَتِ الْحُسَیْنَ وَ شایَعَتْ وَ بایَعَتْ وَ تابَعَتْ عَلی قَتْلِهِ اَللّهُمَّ الْعَنْهُمْ جَمیعاً'''<br />
<br />
O my Allah condemn and damn those conspirators who vexed and harassed Hussain, showed eagerness, agreed mutually, and joined hands to kill him. O my Allah bring curse upon all of them<br />
<br />
Then again say 100 times:<br />
<br />
'''اَلسَّلامُ عَلَیْکَ یا اَباعَبْدِاللَّهِ وَ عَلَی الاَْرْواحِ الَّتی حَلَّتْ بِفِناَّئِکَ'''<br />
<br />
Peace be on you, O Abu Abdullah, and on those souls who came to your camp to put themselves at your disposal<br />
<br />
'''عَلَیْکَ مِنّی سَلامُ اللَّهِ ما بَقیتُ وَ بَقِیَ اللَّیْلُ وَ النَّهارُ''' <br />
<br />
So far I am alive and the days and nights follow each other I invoke Allah to send blessings on you for ever and ever<br />
<br />
'''وَ لاجَعَلَهُ اللَّهُ آخِرَ الْعَهْدِ مِنّی لِزِیارَتِکُمْ'''<br />
<br />
May Allah not make my this pledge of close association, physical as well as spiritual, with you the last fulfillment<br />
<br />
'''اَلسَّلامُ عَلَی الْحُسَیْنِ وَ عَلی عَلِیِّ بْنِ الْحُسَیْنِ''' <br />
<br />
Peace be on Hussain, and on Ali son of Hussain,<br />
<br />
'''وَ عَلی اَوْلادِ الْحُسَیْنِ وَ عَلی اَصْحابِ الْحُسَیْنِ''' <br />
<br />
and on the children of Hussain, and on the friends of Hussain.<br />
<br />
'''اَللّهُمَّ خُصَّ اَنْتَ اَوَّلَ ظالِمٍ بِاللَّعْنِ مِنّی وَ ابْدَاءْ بِهِ اَوَّلاً ثُمَّ الثَّانِیَ وَالثّالِثَ وَ الرّابِعَ''' <br />
<br />
O my Allah, let the curse I call down on the head of the first tyrant stick like a leech; and stay put for ever on the first, then the second, the third and the fourth<br />
<br />
'''اَللّهُمَّ الْعَنْ یَزیدَ خامِساً وَ الْعَنْ عُبَیْدَ اللَّهِ بْنَ زِیادٍ وَ ابْنَ مَرْجانَةَ''' <br />
<br />
O my Allah damn and call down evil on the fifth, Yazid son of Mua'awyah, and bring a curse upon Ubaydullah son of Ziyaad, ibna Marjanah<br />
<br />
'''وَ عُمَرَ بْنَ سَعْدٍ وَ شِمْراً وَ آلَ اَبی سُفْیانَ وَ آلَ زِیادٍ وَ آلَ مَرْوانَ اِلی یَوْمِ الْقِیمَةِ''' <br />
<br />
Umar son of Saad, and Shimr, and on the descendants of Abu Sufyaan, on the descendants of Ziyaad, on the descendants of Marwaan, till the Day of judgement<br />
<br />
You may then prostrate yourself and say the following words meanwhile:<br />
<br />
'''اَللّهُمَّ لَکَ الْحَمْدُ حَمْدَ الشّاکِرینَ لَکَ عَلی مُصابِهِمْ اَلْحَمْدُ لِلَّهِ عَلی عَظیمِ رَزِیَّتی''' <br />
<br />
O my Allah! (All) praise is for You (alone); praise of the "Ever-thankful to You", who glorify You whatever come to pass. (All) praise is for Allah for my deep-felt intense grief<br />
<br />
'''اَللّهُمَّ الرْزُقْنی شَفاعَةَ الْحُسَیْنِ یَوْمَ الْوُرُودِ وَ ثَبِّتْ لی قَدَمَ صِدْقٍ عِنْدَکَ مَعَ الْحُسَیْنِ وَ اَصْحابِ الْحُسَیْنِ''' <br />
<br />
O my Allah make available for me the recommendations of Hussain on the day I present myself before You, let me stand firm in safety before You on account of my sincere attachment with Hussain, along with him and his comrades<br />
<br />
'''الَّذینَ بَذَلُوا مُهَجَهُمْ دُونَ الْحُسَیْنِ عَلَیْهِ السَّلامُ'''<br />
<br />
who sacrificed everything they had (heart, mind, soul and life) for Hussain, peace be on him.<br />
<br />
==source==<br />
<br />
*[http://www.duas.org/ashura/z_ashura.htm Shaykh 'Abbas Qummi, Mafatih al-Jinan (Keys to Heavens)]<br />
*[https://www.al-islam.org/the-sacred-effusion-reflections-on-ziyarat-ashura-volume-1-shaykh-muhammad-khalfan/source-ziyarat- Al-Islam.org]<br />
*The Message, in: Shabbir H. Lakhani (Maisami), Zahra (s. a.) Academy, Vol. 11, no. 6, Muharram 1436,<br />
<br />
<br /><br />
<br />
==References==<br />
[[Category:Shi'a Islam]]<br />
[[Category:Muharram Rituals]]<br />
[[Category:Ziara]]<br />
[[Category:Mourning Rituals]]<br />
<references /></div>Kashanihttps://en.wikihussain.com/index.php?title=Ziarat_Ashura&diff=12078Ziarat Ashura2020-09-22T11:33:32Z<p>Kashani: </p>
<hr />
<div>'''Ziarat-Ashura''' can be recited at the tomb of [[Hussain ibn Ali|Imam al-Hussain]] and also from far distance. The following is the elaborate report of this form of ziarat, as has been narrated by Shaykh Abu-Ja’far al-Tusi in his book of al-Misbah: "Muhammad ibn Isma’il ibn Buzaygh has reported on the authority of Salih ibn ‘Aqabah on the authority of his father on the authority of Imam [[Muhammad al-Baqir]] who said, “Whoever visits al-Hussain ibn Ali on the tenth of [[Muharram]] (the [[Ashura]] Day) and remains there weeping, will meet Almighty Allah on the day of meeting Him having the reward of two thousand times of going on hajj, two thousand times of going on umra, as well as the reward of one who has participated with the Holy Messenger of Allah and with the Holy Imams in two thousand campaigns.”<br />
<br />
==Main Themes of Ziarat Ashura==<br />
The crux of Ziarat Ashura revolves around two major issues:<br />
<br />
First is the the sending of La’ana and curse on the killers and the dhalimeen, oppressors. Second is the expression of love and allegiance to Imam Hussain and his Ashaab (companions).It should be noted that La’ana is not using abusive language; rather it is the prayer to Allah that He should cut off His Special Mercy to those people who are transgressors and unjust ones. As the Zaeer sends this La’ana, he should realize that he is expressing hatred and dislike towards the actions of such people and therefore he is also trying to remove traces of similar actions from his own life.<br />
<br />
Having recited this La’ana for 100 times and thereby having cleansed his soul from the evil characters the Zaeer then sends his salaams a 100 times upon Imam Hussain and on his Ashaab, thereby expressing ones conformity, obedience, allegiance and love to Imam Hussain, the cause for which he fought and the supreme values embodied in the teachings of Islam.<br />
<br />
==Authenticity==<br />
The main sources which has narrated Ziarat Ashura are [[Kamil al-ziarat]] by Ibn Qulawayh al-Qummi (d 369/980) and Misbah al-mutahajjid by [[al-Shaykh al-Tusi]] (d. 460/1067). Misbah al-mutahajjid reposts Ziarat Ashura through this chain of transmission: Muhammad b. Isma'il b. Buzay' from Salih b. 'Aqaba from his father from [[Mohammad al-Baqir|Imam Baqir]].<br />
<br />
The contemporary venerated jurisconsult, Ayatullah Sayyid al-Shubayri al-Zanjani was asked about the authenticity of Ziarat Ashura and he responded saying:<br />
<br />
بغض النظر عن التأييدات الغيبية الواردة بطرق معتبرة حول زيارة عاشوراء والتي برأسها دليل على اعتبار هذه الزيارة الشريفة، فإنَّ السند المذكور في مصباح المتهجد في ذيل هذه الزيارة سند صحيح.<br />
<br />
Disregarding what has been narrated from reliable sources about its endorsement from the unseen realm (''al-ta’yidat al-ghaybiyya''), which in itself suffices as a proof of the authenticity of this sacred ''Ziarat'', the chain of narration mentioned in ''Misbah al-Mutahajjid'' after this ''Ziarat'' is veracious.<br />
<br />
==Text of Ziarat-Ashura==<br />
'''اَلسَّلامُ عَلَیْکَ یا اَباعَبْدِاللَّهِ اَلسَّلامُ''' <br />
<br />
Peace be on you, O [[Hussain ibn Ali|Abu Abdullah]]<br />
<br />
'''اَلسَّلامُ عَلَیْکَ یَابْنَ رَسُولِ اللَّهِ'''<br />
<br />
Peace be on you, O son of the Apostle of Allah<br />
<br />
'''اَلسَّلامُ عَلَیْکَ یا خِیَرَةَ اللَّهِ و َابْنَ خِیَرَتِهِ'''<br />
<br />
Peace be upon you, O choicest of Allah and son of His choicest<br />
<br />
'''اَلسَّلامُ عَلَیْکَ یَابْنَ اَمیرِالْمُؤْمِنینَ و َابْنَ سَیِّدِ الْوَصِیّینَ'''<br />
<br />
Peace be on you, O son of the [[ʿAli ibn Abi Talib|commander of the faithfuls]], the forebear of the successors<br />
<br />
'''اَلسَّلامُ عَلَیْکَ یَابْنَ فاطِمَةَ سَیِّدَةِ نِساَّءِ الْعالَمینَ'''<br />
<br />
Peace be on you, O son of [[Fatima]], the choicest among the women of the worlds<br />
<br />
'''اَلسَّلامُ عَلَیْکَ یا ثارَ اللَّهِ وَ ابْنَ ثارِهِ وَ الْوِتْرَ الْمَوْتُورَ'''<br />
<br />
Peace be on you, O the select, surpassing, chosen in preference over all good of Allah, and son of Allah's (such) good<br />
<br />
'''اَلسَّلامُ عَلَیْکَ وَعَلَی الاَْرْواحِ الَّتی حَلَّتْ بِفِناَّئِکَ''' <br />
<br />
Peace be on you, who was martyred while fighting heroically in the cause of Allah, the son of Allah's fearless warrior, you were isolated and had been attacked with a vengeance<br />
<br />
'''عَلَیْکُمْ مِنّی جَمیعاً سَلامُ اللَّهِ اَبَداً ما بَقیتُ وَ بَقِیَ اللَّیْلُ وَالنَّهارُ'''<br />
<br />
Peace be on you and on those souls who had gathered in your camp, and strided along with you, in your journey. I pray and invoke Allah to keep all of you tranquil and restful, for ever; so far I am alive, this is my prayer, and till nights and days follow each other<br />
<br />
'''یا اَباعَبْدِاللَّهِ لَقَدْ عَظُمَتِ الرَّزِیَّةُ وَ جَلَّتْ وَ عَظُمَتِ الْمُصیبَةُ بِکَ (بِکُمْ) عَلَیْنا وَ عَلی جَمیعِ اَهْل ِالاِْسْلامِ''' <br />
<br />
O Abu Abdullah! unbearable is the sorrow, nerve-racking is the agony, you put up with, for us and for all the (true) Muslims<br />
<br />
'''و َجَلَّتْ وَ عَظُمَتْ مُصیبَتُکَ فِی السَّمواتِ عَلی جَمیعِ اَهْلِ السَّمواتِ''' <br />
<br />
crimes committed against you also shocked and unnerved the dwellers of the heavens, one and all<br />
<br />
'''فَلَعَنَ اللَّهُ اُمَّةً اَسَّسَتْ اَساسَ الظُّلْمِ وَ الْجَوْرِ عَلَیْکُمْ اَهْلَ الْبَیْتِ'''<br />
<br />
May Allah condemn and damn the people who laid the basis and set up the groundwork, to wander astray and turn aside from not only you and your family but to take liberties and bear hard upon you<br />
<br />
'''وَ لَعَنَاللَّهُ اُمَّةً دَفَعَتْکُمْ عَنْ مَقامِکُمْ و َاَزالَتْکُمْ عَنْ مَراتِبِکُمُ الَّتی رَتَّبَکُمُ اللَّهُ فیها''' <br />
<br />
May Allah condemn and damn the people who tried to obscure and deny your office and status, willfully neglected your rank and class Allah had made know in clear terms<br />
<br />
'''و َلَعَنَ اللَّهُ اُمَّةً قَتَلَتْکُمْ وَ لَعَنَ اللَّهُ الْمُمَهِّدینَ لَهُمْ بِالتَّمْکینِ مِنْ قِتالِکُمْ''' <br />
<br />
May Allah condemn and damn the people who killed you. May Allah condemn and damn the abettors who instigated and had a part in your murder<br />
<br />
'''بَرِئْتُ اِلَی اللَّهِ وَ اِلَیْکُمْ مِنْهُمْ وَ مِنْ اَشْیاعِهِمْ وَ اَتْباعِهِمْ وَ اَوْلِیاَّئِهِم''' <br />
<br />
I turn to you and Allah, away from them, their henchmen, their followers and their friends<br />
<br />
'''یا اَباعَبْدِاللَّهِ اِنّی سِلْمٌ لِمَنْ سالَمَکُمْ وَ حَرْبٌ لِمَنْ حارَبَکُمْ اِلی یَوْمِ الْقِیامَةِ''' <br />
<br />
O Abu Abdullah, I pray and invoke Allah to send blessings on you. I make peace with those who make their peace with you, I make war on those who go to war against you, till the Day of Judgment<br />
<br />
'''وَ لَعَنَ اللَّهُ آلَ زِیادٍ وَ آلَ مَرْوانَ''' <br />
<br />
May Allah condemn and damn the family of Ziyaad and the family of Marwaan<br />
<br />
'''وَ لَعَنَ اللَّهُ بَنی اُمَیَّةَ قاطِبَةً وَ لَعَنَ اللَّهُ ابْنَ مَرْجانَةَ'''<br />
<br />
May Allah condemn and damn the group and the tribe of Umayyah, one and all, altogether; May Allah condemn and damn the son of Marjaanah<br />
<br />
'''وَ لَعَنَ اللَّهُ عُمَرَ بْنَ سَعْدٍ وَ لَعَنَ اللَّهُ شِمْراً''' <br />
<br />
May Allah condemn and damn Umar son of Saad, May Allah condemn and damn Shimr<br />
<br />
'''وَ لَعَنَ اللَّهُ اُمَّةً اَسْرَجَتْ وَ اَلْجَمَتْ وَ تَنَقَّبَتْ لِقِتالِکَ''' <br />
<br />
May Allah condemn and damn the people who bridled the horses and saddles for your martyrdom<br />
<br />
'''بِاَبی اَنْتَ وَ اُمّی لَقَدْ عَظُمَ مُصابی بِکَ فَاَسْئَلُ اللَّهَ الَّذی اَکْرَمَ مَقامَکَ وَ اَکْرَمَنی بِکَ'''<br />
<br />
I, my father and mother are at your disposal. Profound is my sorrow for you. I beg Allah, who honored you above others, to be generous towards me on account of you, <br />
<br />
'''اَنْ یَرْزُقَنی طَلَبَ ثارِکَ مَعَ اِمامٍ مَنْصُورٍ مِنْ اَهْلِ بَیْتِ مُحَمَّدٍ صَلَّی اللَّهُ عَلَیْهِ و َآلِهِ''' <br />
<br />
and give me the opportunity to be with the victorious Imam, the descendants of Mohammad (blessings and peace be on him and on his children from Allah) at the time of the final and decisive war against Allah's enemies.<br />
<br />
'''اَللّهُمَّ اجْعَلْنی عِنْدَکَ وَجیهاً بِالْحُسَیْنِ عَلَیْهِ السَّلامُ فِی الدُّنْیا وَ الاْخِرَةِ''' <br />
<br />
O my Allah make me attend to Your cause, sincerely, in every respect following in Hussain's footsteps, in this world and the hereafter<br />
<br />
'''یا اَباعَبْدِاللَّهِ اِنّی اَتَقَرَّبُ اِلی اللَّهِ وَ اِلی رَسُولِهِ وَ اِلی امیرِالْمُؤْمِنینَ وَ اِلی فاطِمَةَ وَ اِلَی الْحَسَنِ''' <br />
<br />
O Abu Abdullah, I pray and invoke Allah to send blessings on you. I come nearer and seek greater intimacy with Allah, with His Apostle, with Ameerul Moomineen, with Fatima, with Hasan <br />
<br />
'''وَ اِلَیْکَ بِمُوالاتِکَ وَ بِالْبَراَّئَةِ مِمَّنْ قاتَلَکَ وَ نَصَبَ لَکَ الْحَرْبَ وَ بِالْبَرائَةِ مِمَّنْ اَسَّسَ اَساسَ الظُّلْمِ وَ الْجَوْرِعَلَیْکُمْ'''<br />
<br />
and with you, with the help of your love and patronage, cutting off every connection with those who took up arms against you and killed you disconnect all links with those who, in the beginning, took the first steps to take liberties with and bear hard upon you<br />
<br />
'''وَ اَبْرَءُ اِلَی اللّهِ وَ اِلی رَسُولِهِ مِمَّنْ اَسَسَّ اَساسَ ذلِکَ وَ بَنی عَلَیْهِ بُنْیانَهُ وَ جَری فی ظُلْمِهِ وَ جَوْرِهِ عَلَیْکُمْ وَ علی اَشْیاعِکُمْ '''<br />
<br />
I take refuge with Allah and His Apostle (blessings of Allah be on him and on his children), free from the guilt of associating with those who laid the foundation for (your suffering), devised and carried out their corrupt plan of action, boldly gave currency to reign of terror and cruelty to oppress you and your friends and followers<br />
<br />
'''بَرِئْتُ اِلَی اللَّهِ وَ اِلَیْکُمْ مِنْهُمْ وَ اَتَقَرَّبُ اِلَی اللَّهِ ثُمَّ اِلَیْکُمْ بِمُوالاتِکُمْ وَ مُوالاةِ وَلِیِّکُمْ''' <br />
<br />
I detach myself from them and present myself to Allah and to you, I (first) seek greater intimacy with Allah and then with you to win your love and patronage, and to make friends with your friends<br />
<br />
'''وَ بِالْبَرآئَةِ مِنْ اَعْداَّئِکُمْ وَ النّاصِبینَ لَکُمُ الْحَرْبَ وَ بِالْبَرآئَةِ مِنْ اَشْیاعِهِمْ وَ اَتْباعِهِمْ''' <br />
<br />
cut off all links with your enemies, and with those who planted the seeds of hostility against you, and reject and discard their associates, their followers and their friends<br />
<br />
'''اِنّی سِلْمٌ لِمَنْ سالَمَکُمْ وَحَرْبٌ لِمَنْ حارَبَکُمْ وَ وَلِیُّ لِمَنْ والاکُمْ وَ عَدُوُّ لِمَنْ عاداکُمْ''' <br />
<br />
I make peace with those who made their peace with you, I search out and confront those who waged war against you, I make friends with those who stood by you, I strive against those who came in conflict with you<br />
<br />
'''فَاَسْئَلُ اللَّهَ الَّذی اَکْرَمَنی بِمَعْرِفَتِکُمْ وَمَعْرِفَةِ اَوْلِیاَّئِکُمْ وَ رَزَقَنِی الْبَراَّئَةَ مِنْ اَعْداَّئِکُمْ''' <br />
<br />
therefore, I make a request to Allah to acquaint (me) with the awareness that perceives you and your friends, to set me free from the corrupting influence of your enemies<br />
<br />
'''اَنْ یَجْعَلَنی مَعَکُمْ فِی الدُّنْیا وَالاْخِرَةِ وَاَنْ یُثَبِّتَ لی عِنْدَکُمْ قَدَمَ صِدْقٍ فِی الدُّنْیا وَ الاْخِرَةِ''' <br />
<br />
to make me keep company with you in this world and in the Hereafter, stand firm beside you and follow your footsteps closely in this world and in the next world<br />
<br />
'''وَ اَسْئَلُهُ اَنْ یُبَلِّغَنِی الْمَقامَ الْمَحْمُودَ لَکُمْ عِنْدَ اللَّهِ''' <br />
<br />
I beseech Him that he helps me to reach your highly praised station, given to you by Allah (to meet you), <br />
<br />
'''وَ اَنْ یَرْزُقَنی طَلَبَ ثاری مَعَ اِمامٍ هُدیً ظاهِرٍ ناطِقٍ (بِالْحَقِّ) مِنْکُمْ''' <br />
<br />
that He provides me the opportunity to fight for justice and fair play along with and under the leadership of the rightly guided guide (in your progeny) who surely will come and speak the truth. <br />
<br />
'''وَ اَسْئَلُ اللَّهَ بِحَقِّکُمْ وَبِالشَّاْنِ الَّذی لَکُمْ عِنْدَهُ اَنْ یُعْطِیَنی بِمُصابی بِکُمْ اَفْضَلَ ما یُعْطی مُصاباً بِمُصیبَتِهِ مُصیبَةً ما اَعْظَمَها'''<br />
<br />
I beseech Allah in the name of your right and the purpose He assigned to you, that He overwhelms me with grief in memory of your sorrows, more than the personal grief that torments any one who is in great agony, <br />
<br />
'''وَ اَعْظَمَ رَزِیَّتَها فِی الاِْسْلامِ وَ فی جَمیعِ السَّمواتِ وَ الاَْرْضِ'''<br />
<br />
sorrows which have no parallel and overshadow all calamities that took place in the history of Islam, for that matter, through out the whole universe.<br />
<br />
'''اَللّهُمَّ اجْعَلْنی فی مَقامی هذا مِمَّنْ تَنالُهُ مِنْکَ صَلَواتٌ وَ رَحْمَةٌ وَ مَغْفِرَةٌ''' <br />
<br />
O my Allah, in my on the spot situation, treat me like him (or her) who obtains from You (Your) blessings, mercy and forgiveness<br />
<br />
'''اَللّهُمَّ اجْعَلْ مَحْیایَ مَحْیا مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ مَماتی مَماتَ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ''' <br />
<br />
O my Allah, bring me to life again, after death, in the place Mohammad and his children are dwelling, and make me depart from this world like Mohammad and his children had left<br />
<br />
'''اَللّهُمَّ اِنَّ هذا یَوْمٌ تَبرَّکَتْ بِهِ بَنُو اُمَیَّةَ وَ ابْنُ آکِلَةِ الَْآکبادِ اللَّعینُ ابْنُ اللَّعینِ عَلی لِسانِکَ وَ لِسانِ نَبِیِّکَ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ''' <br />
<br />
O my Allah this day is a day of rejoicing for the "Bani Umayyah", the herd of hardened criminals, the eternally damned and accursed group, a fact that had been made public by You and by Your Prophet (blessings of Allah be on him and on his children)<br />
<br />
'''فی کُلِّ مَوْطِنٍ وَ مَوْقِفٍ وَقَفَ فیهِ نَبِیُّکَ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ''' <br />
<br />
who, in every place and at all occasions, drew attention of people to this truism<br />
<br />
'''اَللّهُمَّ الْعَنْ اَباسُفْیانَ وَ مُعاوِیَةَ وَ یَزیدَ بْنَ مُعاوِیَةَ عَلَیْهِمْ مِنْکَ اللَّعْنَةُ اَبَدَ الاْبِدینَ''' <br />
<br />
O my Allah condemn and damn Abu Sufyaan, Yazid son of Muwa'awiyah and let it be an everlasting curse upon them from You<br />
<br />
'''(وَ هذا یَوْمٌ فَرِحَتْ بِهِ آلُ زِیادٍ وَ آلُ مَرْوانَ بِقَتْلِهِمُ الْحُسَیْنَ صَلَواتُ اللَّهِ عَلَیْهِ (ع'''<br />
<br />
Today the descendants of Ziyaad and Marwan make merry, laugh and dance because on this day they killed Hussain (blessings of Allah be on him)<br />
<br />
'''اَللّهُمَّ فَضاعِفْ عَلَیْهِمُ اللَّعْنَ مِنْکَ وَ الْعَذابَ الاَْلیمَ'''<br />
<br />
O my Allah, therefore, double up the curse You bring upon them and also the punishment You decree for them <br />
<br />
'''اَللّهُمَّ اِنّی اَتَقَرَّبُ اِلَیْکَ فی هذَا الْیَوْمِ وَ فی مَوْقِفی هذا وَ اَیّامِ حَیاتی بِالْبَراَّئَهِ مِنْهُمْ'''<br />
<br />
O my Allah, I seek nearness to You today in this frame of mind, cutting off all links with them for the rest of my life<br />
<br />
'''وَاللَّعْنَةِ عَلَیْهِمْ وَ بِالْمُوالاتِ لِنَبِیِّکَ وَ آلِ نَبِیِّکَ عَلَیْهِ وَ عَلَیْهِمُ اَلسَّلامُ''' <br />
<br />
denouncing them because of my love for Your Prophet and his children, peace be on him and them<br />
<br />
Then again say 100 times:<br />
<br />
'''اَللّهُمَّ الْعَنْ اَوَّلَ ظالِمٍ ظَلَمَ حَقَّ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ آخِرَ تابِعٍ لَهُ عَلی ذلِکَ''' <br />
<br />
O my Allah condemn and damn the first tyrant who unjustly and wrongfully usurped that which rightly belonged to Mohammad and the children of Mohammad, and bring curse upon those who, after him, followed in his footsteps.<br />
<br />
'''اَللّهُمَّ الْعَنِ الْعِصابَةَ الَّتی (الَّذِینَ)جاهَدَتِ الْحُسَیْنَ وَ شایَعَتْ وَ بایَعَتْ وَ تابَعَتْ عَلی قَتْلِهِ اَللّهُمَّ الْعَنْهُمْ جَمیعاً'''<br />
<br />
O my Allah condemn and damn those conspirators who vexed and harassed Hussain, showed eagerness, agreed mutually, and joined hands to kill him. O my Allah bring curse upon all of them<br />
<br />
Then again say 100 times:<br />
<br />
'''اَلسَّلامُ عَلَیْکَ یا اَباعَبْدِاللَّهِ وَ عَلَی الاَْرْواحِ الَّتی حَلَّتْ بِفِناَّئِکَ'''<br />
<br />
Peace be on you, O Abu Abdullah, and on those souls who came to your camp to put themselves at your disposal<br />
<br />
'''عَلَیْکَ مِنّی سَلامُ اللَّهِ ما بَقیتُ وَ بَقِیَ اللَّیْلُ وَ النَّهارُ''' <br />
<br />
So far I am alive and the days and nights follow each other I invoke Allah to send blessings on you for ever and ever<br />
<br />
'''وَ لاجَعَلَهُ اللَّهُ آخِرَ الْعَهْدِ مِنّی لِزِیارَتِکُمْ'''<br />
<br />
May Allah not make my this pledge of close association, physical as well as spiritual, with you the last fulfillment<br />
<br />
'''اَلسَّلامُ عَلَی الْحُسَیْنِ وَ عَلی عَلِیِّ بْنِ الْحُسَیْنِ''' <br />
<br />
Peace be on Hussain, and on Ali son of Hussain,<br />
<br />
'''وَ عَلی اَوْلادِ الْحُسَیْنِ وَ عَلی اَصْحابِ الْحُسَیْنِ''' <br />
<br />
and on the children of Hussain, and on the friends of Hussain.<br />
<br />
'''اَللّهُمَّ خُصَّ اَنْتَ اَوَّلَ ظالِمٍ بِاللَّعْنِ مِنّی وَ ابْدَاءْ بِهِ اَوَّلاً ثُمَّ الثَّانِیَ وَالثّالِثَ وَ الرّابِعَ''' <br />
<br />
O my Allah, let the curse I call down on the head of the first tyrant stick like a leech; and stay put for ever on the first, then the second, the third and the fourth<br />
<br />
'''اَللّهُمَّ الْعَنْ یَزیدَ خامِساً وَ الْعَنْ عُبَیْدَ اللَّهِ بْنَ زِیادٍ وَ ابْنَ مَرْجانَةَ''' <br />
<br />
O my Allah damn and call down evil on the fifth, Yazid son of Mua'awyah, and bring a curse upon Ubaydullah son of Ziyaad, ibna Marjanah<br />
<br />
'''وَ عُمَرَ بْنَ سَعْدٍ وَ شِمْراً وَ آلَ اَبی سُفْیانَ وَ آلَ زِیادٍ وَ آلَ مَرْوانَ اِلی یَوْمِ الْقِیمَةِ''' <br />
<br />
Umar son of Saad, and Shimr, and on the descendants of Abu Sufyaan, on the descendants of Ziyaad, on the descendants of Marwaan, till the Day of judgement<br />
<br />
You may then prostrate yourself and say the following words meanwhile:<br />
<br />
'''اَللّهُمَّ لَکَ الْحَمْدُ حَمْدَ الشّاکِرینَ لَکَ عَلی مُصابِهِمْ اَلْحَمْدُ لِلَّهِ عَلی عَظیمِ رَزِیَّتی''' <br />
<br />
O my Allah! (All) praise is for You (alone); praise of the "Ever-thankful to You", who glorify You whatever come to pass. (All) praise is for Allah for my deep-felt intense grief<br />
<br />
'''اَللّهُمَّ الرْزُقْنی شَفاعَةَ الْحُسَیْنِ یَوْمَ الْوُرُودِ وَ ثَبِّتْ لی قَدَمَ صِدْقٍ عِنْدَکَ مَعَ الْحُسَیْنِ وَ اَصْحابِ الْحُسَیْنِ''' <br />
<br />
O my Allah make available for me the recommendations of Hussain on the day I present myself before You, let me stand firm in safety before You on account of my sincere attachment with Hussain, along with him and his comrades<br />
<br />
'''الَّذینَ بَذَلُوا مُهَجَهُمْ دُونَ الْحُسَیْنِ عَلَیْهِ السَّلامُ'''<br />
<br />
who sacrificed everything they had (heart, mind, soul and life) for Hussain, peace be on him.<br />
<br />
==source==<br />
<br />
*[http://www.duas.org/ashura/z_ashura.htm Shaykh 'Abbas Qummi, Mafatih al-Jinan (Keys to Heavens)]<br />
*[https://www.al-islam.org/the-sacred-effusion-reflections-on-ziyarat-ashura-volume-1-shaykh-muhammad-khalfan/source-ziyarat- Al-Islam.org]<br />
<br />
[[Category:Shi'a Islam]]<br />
[[Category:Muharram Rituals]]<br />
[[Category:Ziara]]<br />
[[Category:Mourning Rituals]]</div>Kashanihttps://en.wikihussain.com/index.php?title=Arba%E2%80%99een&diff=11888Arba’een2020-08-12T15:42:38Z<p>Kashani: </p>
<hr />
<div>'''Arba’een''' is a Shi’a religious observance which occurs forty days after the tragic events of [[Karbala]]. During this day, Shi’a community commemorates the [[martyrdom]] of [[Hussain ibn Ali|Hussain ibn 'Ali]] and 72 of his followers who were killed by [[Yazid]]’s army in the Battle of Karbala in 61 A.H. (680 C.E.). <br />
==Significance==<br />
A day of mourning, preferably at the shrine of Imam Hussain, Arbaʿeen forms part of a cycle of days commemorating the burial of the [[Imam]] and his companions and the various stages of the return journey of the women captives to Medina. Many pious tales, which have come to form an important part of the [[Ashura]] tradition, have sprung up around this journey.<ref>M. B. Maǰlesī, Beḥār al-anwār XLV, Tehran, 1384/1964, pp. 107, 112ff., and passim.</ref> A special pilgrimage of visitation, the ziarat-e arbaʿeen, is associated with the day, which is still widely observed.<br />
The sanctity of the number forty and especially of the forty-day period in the religious lore of the region is most probably one of the reasons behind this tradition. Fortieth-day observances honoring the dead are still common in the Middle East.<br />
<br />
===The Number Forty in Qur’an===<br />
There is spiritual significance to some numbers and this is seen in the Qur’an and the traditions such that the number forty is repeated in many places of the Qur’an:<br />
<br />
(وَإِذْ وَاعَدْنَا مُوسَى أَرْبَعِينَ لَيْلَةً ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِنْ بَعْدِهِ وَأَنْتُمْ ظَالِمُونَ)<br />
<br />
“And when We appointed a time of forty nights with Musa, then you took the calf (for a god) after him and you were unjust.” (Suratul Baqarah, 2: 51)<br />
<br />
﴿قَالَ فَإِنَّهَا مُحَرَّمَةٌ عَلَيْهِمْ أَرْبَعِينَ سَنَةً يَتِيهُونَ فِي الْأَرْضِ فَلَا تَأْسَ عَلَى الْقَوْمِ الْفَاسِقِينَ﴾<br />
<br />
“He said: So it shall surely be forbidden to them for forty years, they shall wander about in the land, therefore do not grieve for the nation of transgressors.” (Suratul Maidah, 5:26)<br />
<br />
(وَوَاعَدْنَا مُوسَى ثَلَاثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِيقَاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً وَقَالَ مُوسَى لِأَخِيهِ هَارُونَ اخْلُفْنِي فِي قَوْمِي وَأَصْلِحْ وَلَا تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ)<br />
<br />
“And We appointed with Musa a time of thirty nights and completed them with ten (more), so the appointed time of his Lord was complete forty nights, and Musa said to his brother Haroun: Take my place among my people, and act well and do not follow the way of the mischief-makers.” (Suratul A’raaf, 7:142)<br />
<br />
(وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ إِحْسَانًا حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا حَتَّى إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً قَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَى وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ لِي فِي ذُرِّيَّتِي إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ)<br />
<br />
“And We have enjoined on man doing of good to his parents; with trouble did his mother bear him and with trouble did she bring him forth; and the bearing of him and the weaning of him was thirty months; until when he attains his maturity and reaches forty years, he says: My Lord! grant me that I may give thanks for Thy favor which Thou hast bestowed on me and on my parents, and that I may do good which pleases Thee and do good to me in respect of my offspring; surely I turn to Thee, and surely I am of those who submit.” (Suratul Ahqaf, 46:15)<br />
<br />
===The Number Forty in Hadith===<br />
In addition, there are numerous traditions which mention the number “40” such as the following:<br />
<br />
عن رسول الله (صلى الله عليه و آله و سلام): إنّ الأرض لتبكي على المؤمن أربعين صباحاً.<br />
<br />
The Messenger of Allah, peace be upon him and his family, has said: “Indeed the Earth laments over the death of a true believer for the period of 40 days.”<br />
<br />
عن الإمام محمد الباقر (عليه السلام) أنّه قال: إنّ السّماء بكت على الحسين أربعين صباحاً.<br />
<br />
Imam Muhammad al-Baqir, peace be upon him, has said: “Indeed the sky lamented over the death of al-Husayn for a period of 40 days.”<br />
<br />
عن الإمام الصّادق(عليه السلام) أنّه قال: إنّ السّماء بكت على الحسين أربعين صباحاً بالدّم، والأرض بكت عليه أربعين صباحاً بالسّواد، والشّمس بكت عليه أربعين صباحاً بالكسوف والحمرة، والملائكة بكت عليه أربعين صباحاً، وما اختضبت امرأة منّا ولا ادّهنت ولا اكتحلت ولا رجّلت حتّى أتانا رأس عبيد الله بن زياد وما زلنا في عبرة من بعده.<br />
<br />
Imam Ja’far as-Sadiq, peace be upon him, said: “The heavens cried for forty days with blood (weeping) over Imam Husayn; the earth cried for forty days by being covered with darkness; the sun cried for forty days by being in eclipse and turning red; the mountains were torn apart and dispersed; the seas gushed out and the angles cried for forty days over him. After Imam Husayn’s martyrdom, all of our women stopped colouring their hair, using kohl, applying oil, and styling their hair until the head of Ubaydullah ibn Ziyaad was sent to us; and even after that we (all) continued to weep over him.”<br />
<br />
==Historical Background==<br />
According to hagiographical tradition, on the night of Ashura the inhabitants of Medina heard a voice announcing the death of Hussain. One of those who heard this was Jaber b. ʿAbdallah Ansari, well-known companion of the Prophet and a friend of the imams. He immediately set out for Karbala and arrived at the tomb of the martyred imam forty days later. Meanwhile, on their way to Medina, the captives begged their escort to pass by Karbala, and thus they reached the sacred spot at the same time as Jaber. The entire company performed the first [[ziara]], and held the first lamentation, [[ʿazadari]], at the sacred tomb.<ref>ʿAlī b. Mūsā b. Moḥammed b. Ṭāʾūs, al-Lohūf ʿalā qatlat al-ṭofūf, Naǰaf 1385/1965, p. 82.</ref><br />
. <br />
<br />
==Rituals==<br />
Recitations form the essence of pilgrimage; it is no accident that the word ziara denotes both the act of visitation and the words recited during it, especially in Arabic . A ziara text for the day of Arba'een is narrated from [[Imam al-Sadiq]] and Shaykh 'Abbas Qummi has mentioned it in his Mafatih al-jinan in the third chapter with the title of “ziarat Arba'een”. The Text of Ziarat-e Arba’een is as follows: <br />
<br />
“Peace be on the favorite of Allah, Peace be on the beloved friend of Allah, His distinguished hero! Peace be on the choicest confidant of Allah, sincerely attached precisely like his father! Peace be on Hussain, who gave his life in the way of Allah, a martyr, underwent untold hardships Peace be on the hostage surrounded by the-tightening circle of sorrow and grief, killed by a horde of savages.<br />
O my Allah I give witness that beyond a shadow of doubt he is Thy favorite and choicest confidant, who enjoys Thy confidence and favor, precisely like his father!<br />
Thou looked up to him and elected him in Thy cause, picked and chose him for the good fortune, selected for him the best purified parents, appointed him guardian, leader, and defender of rights, a true representative (inheritor and progenitor) of guardians, leaders and defenders of rights, gave him much and more from the inheritance of the Prophets, put him forward as a decisive argument, along with the other successors (of the Holy Prophet-the twelve lmams) to the mankind. 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 evil of bewilderment, but an evildoer, deceived with empty hopes of mean and worthless worldly gains, had pressed heavily on him, and sold out his share (eternal bliss) for the meanest and lowest bargain, betrayed his "day of judgment" for a vulgar return, took pride in insolence, fell into the fathom- well of silly stupid follies, provoked Thee and Thy 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 Holy lmam), steadily, rightly and justly coped With them, till, in Thy obedience, gave his life after which his family was set adrift.<br />
O my Allah, therefore, condemn them to hell as a denunciation and conviction; and crack-down on them with a painful Punishment. Peace be on you O the son of the Messenger of Allah! Peace be on you O the son of the first of the successors (of the Holy Prophet)! I bear witness that Allah put faith in you like He had full confidence in your father, 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; 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; I bear witness that you kept your promise made with Allah, and strived in His way till what was certain came upon you, so curse of Allah be an those who killed you, curse of Allah be on those who oppressed you, curse of Allah be on the people who came to know and approved.<br />
O my Allah be my witness that I make friends with those who love him and oppose those who deny him. I, my father and mother, are at your disposal 0 the son of the Messenger of Allah. I know and bear witness that you were "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 "Deen", support of the Muslims, refuge of the faithful; I bear witness that you are a truthful, well-aware, content, intelligent, rightly guided guide (Imam); 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; I declare positively that I have full faith in you and I know for certain that you shall return. I am, fully committed to the laws of my religion, certain of my deeds, my mind and heart ready for your return, and my affairs carried out in the light of your instructions, till Allah gives you permission, together with you, along with you, not at the same time with your enemies. Blessings of Allah be on you, on your souls, on your bodies when you are visible, when you are invisible, on your perceivable aspects, on your innermost genius be it so, O Lord of the worlds<ref>[http://www.duas.org/safar/arbaeen.htm “Ziarat on the day of Arba’een”. Retrieved 5 August 2019.]</ref>.”<br />
==References==<br />
{{reflist|30em}}<br />
==Bibliography==<br />
<br />
*ʿA.-R. Šīrāzī, Beirut, 1391/1971, V/3, pp. 373-74.<br />
*ʿA. Qomī, Kollīyāt mafātīḥ al-ǰenān, Tehran, 1389/1969, pp. 925-29.<br />
*M. B. Maǰlesī, Beḥār al-anwār CI, Tehran, 1388/1969, pp. 329-36.<br />
<br />
==Source==<br />
<br />
*[http://www.iranicaonline.org/articles/arbain-fortieth-day-after-asura-q Encyclopaedia Iranica]<br />
*[http://alhassanain.org/Arbaeen%20of%20Imam%20Husayn/arbaeen_of_imam_husayn_html/arbaeen_of_imam_husayn.htm Shaykh Saleem Bhimji, “Arbaeen of Imam Husayn”]<br />
<br />
[[Category:Rituals]]<br />
[[Category:Imam Hussain’s commemoration]]</div>Kashanihttps://en.wikihussain.com/index.php?title=Arba%E2%80%99een&diff=11887Arba’een2020-08-12T15:41:59Z<p>Kashani: </p>
<hr />
<div>'''Arba’een''' is a Shi’a religious observance which occurs forty days after the tragic events of [[Karbala]]. During this day, Shi’a community commemorates the [[martyrdom]] of [[Hussain ibn Ali|Hussain ibn 'Ali]] and 72 of his followers who were killed by [[Yazid]]’s army in the Battle of Karbala in 61 A.H. (680 C.E.). <br />
==Significance==<br />
A day of mourning, preferably at the shrine of Imam Hussain, Arbaʿeen forms part of a cycle of days commemorating the burial of the [[Imam]] and his companions and the various stages of the return journey of the women captives to Medina. Many pious tales, which have come to form an important part of the [[Ashura]] tradition, have sprung up around this journey.<ref>M. B. Maǰlesī, Beḥār al-anwār XLV, Tehran, 1384/1964, pp. 107, 112ff., and passim.</ref> A special pilgrimage of visitation, the ziarat-e arbaʿeen, is associated with the day, which is still widely observed.<br />
The sanctity of the number forty and especially of the forty-day period in the religious lore of the region is most probably one of the reasons behind this tradition. Fortieth-day observances honoring the dead are still common in the Middle East.<br />
<br />
===The Number Forty in Qur’an===<br />
There is spiritual significance to some numbers and this is seen in the Qur’an and the traditions such that the number forty is repeated in many places of the Qur’an:<br />
<br />
(وَإِذْ وَاعَدْنَا مُوسَى أَرْبَعِينَ لَيْلَةً ثُمَّ اتَّخَذْتُمُ الْعِجْلَ مِنْ بَعْدِهِ وَأَنْتُمْ ظَالِمُونَ)<br />
<br />
“And when We appointed a time of forty nights with Musa, then you took the calf (for a god) after him and you were unjust.” (Suratul Baqarah, 2: 51)<br />
<br />
﴿قَالَ فَإِنَّهَا مُحَرَّمَةٌ عَلَيْهِمْ أَرْبَعِينَ سَنَةً يَتِيهُونَ فِي الْأَرْضِ فَلَا تَأْسَ عَلَى الْقَوْمِ الْفَاسِقِينَ﴾<br />
<br />
“He said: So it shall surely be forbidden to them for forty years, they shall wander about in the land, therefore do not grieve for the nation of transgressors.” (Suratul Maidah, 5:26)<br />
<br />
(وَوَاعَدْنَا مُوسَى ثَلَاثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِيقَاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً وَقَالَ مُوسَى لِأَخِيهِ هَارُونَ اخْلُفْنِي فِي قَوْمِي وَأَصْلِحْ وَلَا تَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ)<br />
<br />
“And We appointed with Musa a time of thirty nights and completed them with ten (more), so the appointed time of his Lord was complete forty nights, and Musa said to his brother Haroun: Take my place among my people, and act well and do not follow the way of the mischief-makers.” (Suratul A’raaf, 7:142)<br />
<br />
(وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ إِحْسَانًا حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا حَتَّى إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً قَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَى وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ لِي فِي ذُرِّيَّتِي إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ)<br />
<br />
“And We have enjoined on man doing of good to his parents; with trouble did his mother bear him and with trouble did she bring him forth; and the bearing of him and the weaning of him was thirty months; until when he attains his maturity and reaches forty years, he says: My Lord! grant me that I may give thanks for Thy favor which Thou hast bestowed on me and on my parents, and that I may do good which pleases Thee and do good to me in respect of my offspring; surely I turn to Thee, and surely I am of those who submit.” (Suratul Ahqaf, 46:15)<br />
<br />
===The Number Forty in Hadith===<br />
In addition, there are numerous traditions which mention the number “40” such as the following:<br />
<br />
عن رسول الله (صلى الله عليه و آله و سلام): إنّ الأرض لتبكي على المؤمن أربعين صباحاً.<br />
<br />
The Messenger of Allah, peace be upon him and his family, has said: “Indeed the Earth laments over the death of a true believer for the period of 40 days.”<br />
<br />
عن الإمام محمد الباقر (عليه السلام) أنّه قال: إنّ السّماء بكت على الحسين أربعين صباحاً.<br />
<br />
Imam Muhammad al-Baqir, peace be upon him, has said: “Indeed the sky lamented over the death of al-Husayn for a period of 40 days.”<br />
<br />
عن الإمام الصّادق(عليه السلام) أنّه قال: إنّ السّماء بكت على الحسين أربعين صباحاً بالدّم، والأرض بكت عليه أربعين صباحاً بالسّواد، والشّمس بكت عليه أربعين صباحاً بالكسوف والحمرة، والملائكة بكت عليه أربعين صباحاً، وما اختضبت امرأة منّا ولا ادّهنت ولا اكتحلت ولا رجّلت حتّى أتانا رأس عبيد الله بن زياد وما زلنا في عبرة من بعده.<br />
<br />
Imam Ja’far as-Sadiq, peace be upon him, said: “The heavens cried for forty days with blood (weeping) over Imam Husayn; the earth cried for forty days by being covered with darkness; the sun cried for forty days by being in eclipse and turning red; the mountains were torn apart and dispersed; the seas gushed out and the angles cried for forty days over him. After Imam Husayn’s martyrdom, all of our women stopped colouring their hair, using kohl, applying oil, and styling their hair until the head of Ubaydullah ibn Ziyaad was sent to us; and even after that we (all) continued to weep over him.”<br />
<br />
==Historical Background==<br />
According to hagiographical tradition, on the night of Ashura the inhabitants of Medina heard a voice announcing the death of Hussain. One of those who heard this was Jaber b. ʿAbdallah Ansari, well-known companion of the Prophet and a friend of the imams. He immediately set out for Karbala and arrived at the tomb of the martyred imam forty days later. Meanwhile, on their way to Medina, the captives begged their escort to pass by Karbala, and thus they reached the sacred spot at the same time as Jaber. The entire company performed the first [[ziara]], and held the first lamentation, [[ʿazadari]], at the sacred tomb.<ref>ʿAlī b. Mūsā b. Moḥammed b. Ṭāʾūs, al-Lohūf ʿalā qatlat al-ṭofūf, Naǰaf 1385/1965, p. 82.</ref><br />
. <br />
<br />
==Rituals==<br />
Recitations form the essence of pilgrimage; it is no accident that the word ziara denotes both the act of visitation and the words recited during it, especially in Arabic . A ziara text for the day of Arba'een is narrated from [[Imam al-Sadiq]] and Shaykh 'Abbas Qummi has mentioned it in his Mafatih al-jinan in the third chapter with the title of “ziarat-e Arba'een”. The Text of Ziarat-e Arba’een is as follows: <br />
<br />
“Peace be on the favorite of Allah, Peace be on the beloved friend of Allah, His distinguished hero! Peace be on the choicest confidant of Allah, sincerely attached precisely like his father! Peace be on Hussain, who gave his life in the way of Allah, a martyr, underwent untold hardships Peace be on the hostage surrounded by the-tightening circle of sorrow and grief, killed by a horde of savages.<br />
O my Allah I give witness that beyond a shadow of doubt he is Thy favorite and choicest confidant, who enjoys Thy confidence and favor, precisely like his father!<br />
Thou looked up to him and elected him in Thy cause, picked and chose him for the good fortune, selected for him the best purified parents, appointed him guardian, leader, and defender of rights, a true representative (inheritor and progenitor) of guardians, leaders and defenders of rights, gave him much and more from the inheritance of the Prophets, put him forward as a decisive argument, along with the other successors (of the Holy Prophet-the twelve lmams) to the mankind. 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 evil of bewilderment, but an evildoer, deceived with empty hopes of mean and worthless worldly gains, had pressed heavily on him, and sold out his share (eternal bliss) for the meanest and lowest bargain, betrayed his "day of judgment" for a vulgar return, took pride in insolence, fell into the fathom- well of silly stupid follies, provoked Thee and Thy 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 Holy lmam), steadily, rightly and justly coped With them, till, in Thy obedience, gave his life after which his family was set adrift.<br />
O my Allah, therefore, condemn them to hell as a denunciation and conviction; and crack-down on them with a painful Punishment. Peace be on you O the son of the Messenger of Allah! Peace be on you O the son of the first of the successors (of the Holy Prophet)! I bear witness that Allah put faith in you like He had full confidence in your father, 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; 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; I bear witness that you kept your promise made with Allah, and strived in His way till what was certain came upon you, so curse of Allah be an those who killed you, curse of Allah be on those who oppressed you, curse of Allah be on the people who came to know and approved.<br />
O my Allah be my witness that I make friends with those who love him and oppose those who deny him. I, my father and mother, are at your disposal 0 the son of the Messenger of Allah. I know and bear witness that you were "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 "Deen", support of the Muslims, refuge of the faithful; I bear witness that you are a truthful, well-aware, content, intelligent, rightly guided guide (Imam); 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; I declare positively that I have full faith in you and I know for certain that you shall return. I am, fully committed to the laws of my religion, certain of my deeds, my mind and heart ready for your return, and my affairs carried out in the light of your instructions, till Allah gives you permission, together with you, along with you, not at the same time with your enemies. Blessings of Allah be on you, on your souls, on your bodies when you are visible, when you are invisible, on your perceivable aspects, on your innermost genius be it so, O Lord of the worlds<ref>[http://www.duas.org/safar/arbaeen.htm “Ziarat on the day of Arba’een”. Retrieved 5 August 2019.]</ref>.”<br />
==References==<br />
{{reflist|30em}}<br />
==Bibliography==<br />
<br />
*ʿA.-R. Šīrāzī, Beirut, 1391/1971, V/3, pp. 373-74.<br />
*ʿA. Qomī, Kollīyāt mafātīḥ al-ǰenān, Tehran, 1389/1969, pp. 925-29.<br />
*M. B. Maǰlesī, Beḥār al-anwār CI, Tehran, 1388/1969, pp. 329-36.<br />
<br />
==Source==<br />
<br />
*[http://www.iranicaonline.org/articles/arbain-fortieth-day-after-asura-q Encyclopaedia Iranica]<br />
*[http://alhassanain.org/Arbaeen%20of%20Imam%20Husayn/arbaeen_of_imam_husayn_html/arbaeen_of_imam_husayn.htm Shaykh Saleem Bhimji, “Arbaeen of Imam Husayn”]<br />
<br />
[[Category:Rituals]]<br />
[[Category:Imam Hussain’s commemoration]]</div>Kashanihttps://en.wikihussain.com/index.php?title=Imam&diff=11869Imam2020-08-04T06:51:38Z<p>Kashani: </p>
<hr />
<div>'''Imam''' is the one who stands in front; a role model for the Muslim community in all its spiritual and secular undertakings. In legal writings the term is applied to the leader of the congregational prayers in the mosque. Historically, Muslim rulers used to appoint the imam for the official function of leading the Friday services in the main mosque of capital cities. Sunni Muslims use the title for their prominent jurists, who are also regarded as the founders of their legal schools, such as Abu Hanifah and Shafii. In [[Shiʿa|Shi’ism]] the imam is the divinely appointed successor of [[Muhammad]] and is regarded as infallible, with the ability to make binding decisions in all areas of human activity.<br />
==Imam in Quran==<br />
The word “imam” is an Arabic term signifying a leader, a model, an authority, or an exemplar. The term occurs in the Quran, for example at 2:124, with reference to God’s promise to make Abraham an “imam for the people,” and at 11:17 and 46:12, where the “Book of Moses” is characterized as an “imam.” In early theological and juristic literature, the Quran and the Sunna are sometimes referred to as imam, although the Qur’an does not describe itself as such. <br />
==Sunni Imams==<br />
Debates on the question of who was best qualified to be the imam and whether a sinful leader might be removed from his position as the head of the community played an important role in the development of Sunni religious and political thought. Medieval Sunni jurists held the position of the imam to be deducible from revelation rather than reason, and considered this position to be essential for the defense of Islam and the implementation of the sacred law, the [https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/sharia-COM_1040 shari‘a]. In general, they required that the caliph/imam be a member of Muhammad’s tribe of Quraysh, be duly elected by the people or nominated by his predecessor, and possess moral probity, religious knowledge, and the physical faculties necessary for the discharge of his duties. With the decline of the caliphate and the rise to power of the military warlords, however, the jurists came to recognize that any ruler—and not necessarily the caliph—who wielded effective political power was the legitimate imam, as long as his actions did not flagrantly contravene the shari‘a.<br />
==Shi’a Imams==<br />
To the Shi‘ites, the term imam has a different signification altogether. It refers to a member of the family of the Prophet ([[Ahl Al-Bayt]]), and usually to a member of “the family” as descended from Muhammad’s daughter [[Fatima]] (d. 633) and her husband [[ʿAli ibn Abi Talib|‘Ali ibn Abi Talib]] (d. 661). The history of Shi‘ism is marked by numerous disagreements on the precise identity and number of the imams, as well as on how to define the imam’s authority and functions; and many of these disagreements have continued to the present, as have distinct Shi'ite communities. The [[Ithna ‘Ashariyah|Imamis]], who came to be the most numerous group among the Shi‘ites, believe in twelve imams, hence their common designation as “Ithna ‘asharis” or “Twelvers.”<br />
The Twelver imams are believed to be sinless, the repository of authoritative knowledge, and indispensable for the guidance and salvation of the community. The last of these imams is believed to have gone into hiding in 874. While leading Twelver-Shi‘ite jurists (mujtahids) have continued the imam’s function of providing religious guidance and leadership to the community (even as they have long debated the scope of their own authority in his absence), belief in his eventual return is a cardinal feature of the Twelver religious system.<br />
<br />
According to twelver Shi'ism, the list of imams is as follows: <br /><br />
{| style="margin: 0 auto; "<br />
| class="b" |[[Ali ibn Abi Talib|Ali ibn Abi Talib (a)]]<br />
|-<br />
| class="b" |[[Hasan B. Ali B. Abi Taleb|Hasan ibn Ali ibn Abi Taleb (a)]]<br />
|-<br />
| class="b" |[[Hussain ibn Ali|Hussain ibn Ali (a)]]<br />
|-<br />
| class="b" |[[Ali b. al-Hussain|Ali ibn Hussain (a)]]<br />
|-<br />
| class="b" |Muhammad al-Baqir (a)<br />
|-<br />
| class="b" |[[Jaʿfar al-Sadiq|Jaʿfar al-Sadiq (a)]]<br />
|-<br />
| class="b" |Musa al-Kadhim (a)<br />
|-<br />
| class="b" |[[Ali al-Rida|Ali al-Rida (a)]]<br />
|-<br />
| class="b" |Muhammad al-Taqi (a)<br />
|-<br />
| class="b" |Ali al-Naqi (a)<br />
|-<br />
| class="b" |Hasan al-Asqari (a)<br />
|-<br />
| class="b" |al-Mahdi (a)<br />
|}<br />
<br />
==BIBLIOGRAPHY==<br />
<br />
*Amir-Moezzi, M. A. The Divine Guide in Early Shi‘ism. Translated by David Streight. Albany: State University of New York Press, 1994.<br />
<br />
*Calder, Norman. “The Significance of the Term Imam in Early Islamic Jurisprudence.” Zeitschrift fur Geschichte der arabisch-islamischen Wissenschaften. F.dited by F. Sezgin. Frankfurt: Institut fur Geschichte der arabisch-islamischen Wissenschaften, 1984.<br />
<br />
*Madelung, Wilferd. “Imama.” In The Encyclopaedia of Islam, 2d ed. Leiden: E. J. Brill, 1960.<br />
<br />
*Sachedina, A. A. Islamic Messianism: The Idea of Mahdi in Twelver Shi‘ism. Albany: State University of New York Press, 1981.<br />
<br />
==Source==<br />
<br />
*[http://www.oxfordislamicstudies.com/article/opr/t125/e1017 Muhammad Qasim Zaman (2004). Encyclopedia of Islam and Muslim World. Edited by Richard C. Martin. USA: Macmillan; P: 691. ISBN 0-02-865912-0]<br />
<br />
[[Category:Concepts and Beliefs]]<br />
[[Category:Islamic Terminology]]<br />
[[Category:Religious Leadership Roles ]]</div>Kashanihttps://en.wikihussain.com/index.php?title=Masters_of_the_Youth_of_Paradise&diff=11865Masters of the Youth of Paradise2020-08-03T04:05:11Z<p>Kashani: </p>
<hr />
<div>'''Masters of the Youth of Paradise''' is one of the of epithets that have been commonly used for Imam [[Hasan B. ʿAli B. Abi Taleb|Hasan]] and Imam [[Hussain ibn Ali|Hussain]], according to an authentic [[hadith]] which have been transmitted by both [[Sunnis]] and [[Shiʿa|Shi‘as]] from [[Prophet Muhammad]]. This honor has not been granted to anyone except these two people.<br />
<br />
==Hadith==<br />
It has been recorded that the Holy Prophet said, “Al-Hasan and al-Hussain are the two masters and leaders of the youths of paradise.” This tradition has reached high fame and reputation and is classified among the firmly established hadith related in successive chains. There are various versions of the hadith that have been recounted:<br />
<br />
1. On his own chain of transmission [sanad], Khatib Baghdadi recounts that Amir al-Mu’minin ‘Ali quoted the Holy Prophet saying,<br />
<br />
الحسن والحسین سیدا شباب أهل الجنة، وأبوهما خیر منهما.<br />
<br />
“Al-Hasan and al-Hussain are the masters of the youths of Paradise and their father is better than these two.”<ref>Tarikh-e Baghdad, vol. 1, p. 140; Al-Mustadrak ‘ala al-Sahihayn, vol. 3, p. 167</ref><br />
<br />
2. On his own chain of transmission, Muttaqi al-Hindi recounts that Imam ‘Ali narrated that the Holy Prophet said to [[Fatima]],<br />
<br />
ألا ترضین أن تکونی سیدة نساء أهل الجنة، وأبناک سیدی شباب اهل الجنة.<br />
<br />
“Will you not be pleased that you will be the chief of the women of Paradise and your two children will be the chiefs of the youths of Paradise?”<ref>Kanz al-‘Ummal, vol. 16, p. 281</ref><br />
<br />
3. On his own chain of transmission, Ibn ‘Asakir recounts that Ibn ‘Abbas quoted the Holy Prophet saying,<br />
<br />
الحسن والحسین سیدا شباب اهل الجنة، من أحبهما فقد أحبّنی ومن أبغضهما فقد أبغضنی.<br />
<br />
“Al-Hasan and al-Hussain are both chiefs of the youths of Paradise. Anyone who loves them, surely loves me, and anyone who hates them, surely hates me.”<ref>Mukhtasar Tarikh Damishq, p. 45</ref><br />
<br />
Others who have narrated and recorded this hadith are listed in the following two groups:<br />
A) The Prophet’s companions<br />
This hadith has been recounted by many of the Prophet’s companions including:<br />
<br /><br />
{| class="wikitable"<br />
|+<br />
|1. ‘Ali ibn Abi Talib .<br />
|11. Malik ibn Huwayrith Laythi<br />
|-<br />
|2. Souhan bin Omayya al-Abdi<br />
|12. Qurrah ibn Ayas<br />
|-<br />
|3. ‘Abd Allah ibn ‘Abbas<br />
|13. Usamah ibn Zayd<br />
|-<br />
|4. Abu Bakr ibn Abi Qahafah<br />
|14. Anas ibn Malik<br />
|-<br />
|5. ‘Umar ibn Khattab<br />
|15. Abu Hurayrah Dusi<br />
|-<br />
|6. ‘Abd Allah ibn ‘Umar<br />
|16. Abu Sa‘id Khudri<br />
|-<br />
|7. Jabir ibn ‘Abd Allah Ansari<br />
|17. Bara’ ibn ‘Azib<br />
|-<br />
|8. ‘Abd Allah ibn Mas‘ud<br />
|18. ‘Ali Hilali<br />
|-<br />
|9. Hudhayfah ibn Yaman<br />
|19. Abu Ramathah<br />
|-<br />
|10. Jahm<br />
|20. Buraydah<br />
|}<br />
<br />
B) The Sunni ‘Ulama’<br />
Many Sunni scholars have also recorded and narrated this noble hadith. Among them are the following:<br />
<br /><br />
{| class="wikitable"<br />
|+<br />
|1. Khatib Baghdadi<ref>Tarikh-e Baghdad, vol. 1, p. 140</ref><br />
|11. Al-Hakim al-Neyshaburi <ref>Al-Mustadrak ‘ala al-Sahihayn, vol. 3, p. 167</ref><br />
|21. Suyuti <ref>Al-Jami‘ al-Saghir, vol. 1, p. 379</ref><br />
|-<br />
|2. Ibn ‘Asakir<ref>Mukhtasar Tarikh Damishq, p. 41</ref><br />
|12. Ganji Shafi‘i<ref>Al-Kifayat al-Talib, p. 341</ref><br />
|22. Daylami<ref>Firdaws al-Akhbar, vol. 5, p. 76</ref><br />
|-<br />
|3. Tabarani<ref>Al-Mu‘jam al-Kabir, vol. 3, pp. 35-36</ref><br />
|13. Al-Tirmidhi<ref>Al-Tirmidhi, Sunan, vol. 5, p. 660</ref><br />
|23. Ibn Abi Shaybah<ref>Al-Musannaf, vol. 12, p. 96</ref><br />
|-<br />
|4. Muttaqi al-Hindi<ref>Kanz al-‘Ummal, vol. 13, p. 97</ref><br />
|14. Ahmad ibn Hanbal<ref>Al-Musnad, vol. 5, pp. 391-392</ref><br />
|24. Nassa’i<ref>Al-Khasa’is, p. 36</ref><br />
|-<br />
|5. Muhibb al-Din Tabari<ref>Dhakha’ir al-‘Uqba, p. 129</ref><br />
|15. Dhahabi<ref>Tarikh al-Islam (The History of Islam), vol. 2, p. 90; Siyr A‘lam al-Nubala’, vol. 3, p. 168</ref><br />
|25. Ibn Hibban<ref>Ibn Hibban, Al-Sahih, vol. 15, p. 413</ref><br />
|-<br />
|6. Haythami<ref>Majma‘ al-Zawa’id, vol. 9, p. 182</ref><br />
|16. Ibn Hajar al-‘Asqalani<ref>Al-Isabah, vol. 1, p. 256</ref><br />
|26. Sam‘ani<ref>Al-Ansab, vol. 3, p. 477</ref><br />
|-<br />
|7. Abu Na‘im Isfahani<ref>Hiliat al-Awliya’, vol. 4, p. 139</ref><br />
|17. Baghawi<ref>Mu‘jam al-Sahabah, p. 22</ref><br />
|27. Suyuti<ref>Al-Jami‘ al-Saghir</ref><br />
|-<br />
|8. Ibn Hammad Hanbali<ref>Shadharat al-Dhahab, vol. 1, p. 85</ref><br />
|18. Abu al-Qasim Sahmi<ref>Tarikh Jurjan, p. 395</ref><br />
|28. Al-Mannawi<ref>Fayd al-Qadir, vol. 3, p. 550</ref><br />
|-<br />
|9. Waki‘<ref>Akhbar al-Qudat, vol. 2, p. 200</ref><br />
|19. Nahbani<ref>Al-Fath al-Kabir, vol. 2, p. 80</ref><br />
|29. Al-Albani<ref>Silsilah al-Ahadith al-Sahihah, vol. 2, p. 424</ref><br />
|-<br />
|10. Ibn Majah<ref>Sunan ibn Majah, vol. 1, p. 44</ref><br />
|20. Ibn Hajar Haythami<ref>Al-Sawa‘iq al-Muhriqah, p. 114</ref><br />
|<br />
|}<br />
==Authenticity of this Hadith==<br />
A number of Sunni scholars of hadith have stipulated and confirmed the correctness of this hadith:<br />
<br />
1. Hafiz al-Ganji al-Shafi‘i says, “This hadith is healthy [hasan] and founded [thabit]…”<ref>Kifayat al-Talib, p. 341</ref><br />
<br />
2. Abu al-Qasim Tabarani, the leader of Sunni scholars of hadith, has related the chain of transmission of this hadith in his “Al-Mu‘jam al-Kabir”. At the same time, he comments on the spiritual state and position of Imam al-Hussain. He attributes this hadith to a number of the Prophet’s companions [sahabah] and names all of them… After that, he adds, “The close and strong connection of these chains of transmission to one another is enough to prove the correctness and authenticity of this hadith.”<ref>Kifayat al-Talib, as narrated by Tabarani</ref><br />
<br />
3. Al-Hakim al-Neyshaburi says, “This hadith, including the part which says ‘and their father is better than these two’, is correct according to the conditions of the two shaykhs (i.e. Bukhari and Muslim), but they did not collect it.”<ref>Al-Mustadrak ‘ala al-Sahihayn, vol. 3, p. 167</ref> Following this hadith, al-Neyshaburi states, “This is a hadith which can be authenticated in many ways, and I am surprised why these two did not narrate it."<ref>Ibid</ref><br />
<br />
4. Dhahabi says, “This hadith is authentic [sahih].”<ref>Ibid</ref><br />
<br />
5. Al-Tirmidhi says, “This hadith is noble and sound [hasan] but has been isolated and abandoned [gharib].”<ref>Al-Tirmidhi, Sunan, vol. 5, p. 660</ref> Al-Tirmidhi also narrated this hadith on a different chain of transmission and adds a footnote at the end saying, “This hadith is sound and correct.”<ref>Tuhfat al-Ahwadhi, according to the commentary of al-Tirmidhi, vol. 10, p. 272</ref><br />
<br />
6. Al-Albani has approved the authentication done by al-Tirmidhi. He says, “The truth of the matter is what has been reported by al-Tirmidhi.”<ref>Silsilah al-Ahadith al-Sahihah, vol. 2, pp. 423- 426</ref><br />
<br />
Al-Tirmidhi says, “The chains of transmission of this hadith are authentic and the people mentioned in the line of transmission are all truthful according to the distinguished and upheld standards of narrating; in addition, Maysarah ibn Habib (one of the narrators of this hadith) is well known for his trustworthiness.”<br />
<br />
Al-Albani has also assented to the authentication done by Hakim and Dhahabi.<ref>Silsilah al-Ahadith al-Sahihah, vol. 2, p. 424</ref><br />
<br />
7. Haythami, in his book entitled, “Majma‘ al-Zawa’id”, assents to the authenticity of the above mentioned hadith through the line of transmission of Abu Sa‘id al-Khudri.<ref>Majma‘ al-Zawa’id, vol. 9, p. 201</ref><br />
<br />
8. Mustafa ibn ‘Aduwwi.<ref>Al-Sahih al-Musnad min Fada’il al-Sahabah, p. 257</ref><br />
<br />
9. Huwayni Athari in his book entitled, “Khasa’is Amir al-Mu’minin” has approved and assented to the authenticity of this hadith.<ref>Tahdhib-u Khasa’is al-Imam ‘Ali (as), p. 99, hadith 124</ref><br />
<br />
10. Al-Dani ibn Munir Al Zahawi.<ref>Khasa’is Amir al-Mu’minin (as), as researched by Al Zahawi, p. 107, hadith 140</ref><br />
<br />
11. Hamzah Ahmad al-Zayn, the renowned and celebrated researcher of the book entitled, “Musnad Ahmad” has categorized this hadith as authentic.<ref>Ahmad ibn Hanbal, Al-Musnad, as reseached by Hamzah Ahmad al-Zayn, vol 1, pp. 101, 195, 204, 259</ref><br />
<br />
12. Ibn Hibban has reported this hadith in his “Al-Sahih”.<ref>Sahih ibn Hibban, vol. 15, p. 413, printed by Mu’assisah al-Risalah</ref><br />
<br />
This hadith has been recounted through so many chains of transmission that Suyuti and Sam‘ani consider it to be consecutive [mutawatir].<ref>Tuhfah al-Ahwadhi, vol. 10, p. 186; Fayd al-Qadir, vol. 3, p. 550; Al-Ansab, vol. 3, p. 477</ref><br />
<br /><br />
<br />
==Source==<br />
<br />
*[https://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]<br />
<br />
<br />
==References==<br />
<br /><br />
[[Category:Imam Hussain’s Titles]]<br />
<references /></div>Kashanihttps://en.wikihussain.com/index.php?title=Ziarat_Ashura&diff=11765Ziarat Ashura2020-07-27T07:09:45Z<p>Kashani: </p>
<hr />
<div>'''Ziarat-Ashura''' can be recited at the tomb of Imam al-Hussain and also from far distance. The following is the elaborate report of this form of ziarat, as has been narrated by Shaykh Abu-Ja’far al-Tusi in his book of al-Misbah: "Muhammad ibn Isma’il ibn Buzaygh has reported on the authority of Salih ibn ‘Aqabah on the authority of his father on the authority of Imam [[Muhammad al-Baqir]] who said, “Whoever visits al-Hussain ibn Ali on the tenth of [[Muharram]] (the [[Ashura]] Day) and remains there weeping, will meet Almighty Allah on the day of meeting Him having the reward of two thousand times of going on hajj, two thousand times of going on umra, as well as the reward of one who has participated with the Holy Messenger of Allah and with the Holy Imams in two thousand campaigns.”<br />
<br />
==Content of Ziarat-Ashura==<br />
'''اَلسَّلامُ عَلَیْکَ یا اَباعَبْدِاللَّهِ اَلسَّلامُ''' <br />
<br />
Peace be on you, O Abu Abdullah<br />
<br />
'''اَلسَّلامُ عَلَیْکَ یَابْنَ رَسُولِ اللَّهِ'''<br />
<br />
Peace be on you, O son of the Apostle of Allah<br />
<br />
'''اَلسَّلامُ عَلَیْکَ یا خِیَرَةَ اللَّهِ و َابْنَ خِیَرَتِهِ'''<br />
<br />
Peace be upon you, O choicest of Allah and son of His choicest<br />
<br />
'''اَلسَّلامُ عَلَیْکَ یَابْنَ اَمیرِالْمُؤْمِنینَ و َابْنَ سَیِّدِ الْوَصِیّینَ'''<br />
<br />
Peace be on you, O son of the commander of the faithfuls, the forebear of the successors<br />
<br />
'''اَلسَّلامُ عَلَیْکَ یَابْنَ فاطِمَةَ سَیِّدَةِ نِساَّءِ الْعالَمینَ'''<br />
<br />
Peace be on you, O son of [[Fatima]], the choicest among the women of the worlds<br />
<br />
'''اَلسَّلامُ عَلَیْکَ یا ثارَ اللَّهِ وَ ابْنَ ثارِهِ وَ الْوِتْرَ الْمَوْتُورَ'''<br />
<br />
Peace be on you, O the select, surpassing, chosen in preference over all good of Allah, and son of Allah's (such) good<br />
<br />
'''اَلسَّلامُ عَلَیْکَ وَعَلَی الاَْرْواحِ الَّتی حَلَّتْ بِفِناَّئِکَ''' <br />
<br />
Peace be on you, who was martyred while fighting heroically in the cause of Allah, the son of Allah's fearless warrior, you were isolated and had been attacked with a vengeance<br />
<br />
'''عَلَیْکُمْ مِنّی جَمیعاً سَلامُ اللَّهِ اَبَداً ما بَقیتُ وَ بَقِیَ اللَّیْلُ وَالنَّهارُ'''<br />
<br />
Peace be on you and on those souls who had gathered in your camp, and strided along with you, in your journey. I pray and invoke Allah to keep all of you tranquil and restful, for ever; so far I am alive, this is my prayer, and till nights and days follow each other<br />
<br />
'''یا اَباعَبْدِاللَّهِ لَقَدْ عَظُمَتِ الرَّزِیَّةُ وَ جَلَّتْ وَ عَظُمَتِ الْمُصیبَةُ بِکَ (بِکُمْ) عَلَیْنا وَ عَلی جَمیعِ اَهْل ِالاِْسْلامِ''' <br />
<br />
O Abu Abdullah! unbearable is the sorrow, nerve-racking is the agony, you put up with, for us and for all the (true) Muslims<br />
<br />
'''و َجَلَّتْ وَ عَظُمَتْ مُصیبَتُکَ فِی السَّمواتِ عَلی جَمیعِ اَهْلِ السَّمواتِ''' <br />
<br />
crimes committed against you also shocked and unnerved the dwellers of the heavens, one and all<br />
<br />
'''فَلَعَنَ اللَّهُ اُمَّةً اَسَّسَتْ اَساسَ الظُّلْمِ وَ الْجَوْرِ عَلَیْکُمْ اَهْلَ الْبَیْتِ'''<br />
<br />
May Allah condemn and damn the people who laid the basis and set up the groundwork, to wander astray and turn aside from not only you and your family but to take liberties and bear hard upon you<br />
<br />
'''وَ لَعَنَاللَّهُ اُمَّةً دَفَعَتْکُمْ عَنْ مَقامِکُمْ و َاَزالَتْکُمْ عَنْ مَراتِبِکُمُ الَّتی رَتَّبَکُمُ اللَّهُ فیها''' <br />
<br />
May Allah condemn and damn the people who tried to obscure and deny your office and status, willfully neglected your rank and class Allah had made know in clear terms<br />
<br />
'''و َلَعَنَ اللَّهُ اُمَّةً قَتَلَتْکُمْ وَ لَعَنَ اللَّهُ الْمُمَهِّدینَ لَهُمْ بِالتَّمْکینِ مِنْ قِتالِکُمْ''' <br />
<br />
May Allah condemn and damn the people who killed you. May Allah condemn and damn the abettors who instigated and had a part in your murder<br />
<br />
'''بَرِئْتُ اِلَی اللَّهِ وَ اِلَیْکُمْ مِنْهُمْ وَ مِنْ اَشْیاعِهِمْ وَ اَتْباعِهِمْ وَ اَوْلِیاَّئِهِم''' <br />
<br />
I turn to you and Allah, away from them, their henchmen, their followers and their friends<br />
<br />
'''یا اَباعَبْدِاللَّهِ اِنّی سِلْمٌ لِمَنْ سالَمَکُمْ وَ حَرْبٌ لِمَنْ حارَبَکُمْ اِلی یَوْمِ الْقِیامَةِ''' <br />
<br />
O Abu Abdullah, I pray and invoke Allah to send blessings on you. I make peace with those who make their peace with you, I make war on those who go to war against you, till the Day of Judgment<br />
<br />
'''وَ لَعَنَ اللَّهُ آلَ زِیادٍ وَ آلَ مَرْوانَ''' <br />
<br />
May Allah condemn and damn the family of Ziyaad and the family of Marwaan<br />
<br />
'''وَ لَعَنَ اللَّهُ بَنی اُمَیَّةَ قاطِبَةً وَ لَعَنَ اللَّهُ ابْنَ مَرْجانَةَ'''<br />
<br />
May Allah condemn and damn the group and the tribe of Umayyah, one and all, altogether; May Allah condemn and damn the son of Marjaanah<br />
<br />
'''وَ لَعَنَ اللَّهُ عُمَرَ بْنَ سَعْدٍ وَ لَعَنَ اللَّهُ شِمْراً''' <br />
<br />
May Allah condemn and damn Umar son of Saad, May Allah condemn and damn Shimr<br />
<br />
'''وَ لَعَنَ اللَّهُ اُمَّةً اَسْرَجَتْ وَ اَلْجَمَتْ وَ تَنَقَّبَتْ لِقِتالِکَ''' <br />
<br />
May Allah condemn and damn the people who bridled the horses and saddles for your martyrdom<br />
<br />
'''بِاَبی اَنْتَ وَ اُمّی لَقَدْ عَظُمَ مُصابی بِکَ فَاَسْئَلُ اللَّهَ الَّذی اَکْرَمَ مَقامَکَ وَ اَکْرَمَنی بِکَ'''<br />
<br />
I, my father and mother are at your disposal. Profound is my sorrow for you. I beg Allah, who honored you above others, to be generous towards me on account of you, <br />
<br />
'''اَنْ یَرْزُقَنی طَلَبَ ثارِکَ مَعَ اِمامٍ مَنْصُورٍ مِنْ اَهْلِ بَیْتِ مُحَمَّدٍ صَلَّی اللَّهُ عَلَیْهِ و َآلِهِ''' <br />
<br />
and give me the opportunity to be with the victorious Imam, the descendants of Mohammad (blessings and peace be on him and on his children from Allah) at the time of the final and decisive war against Allah's enemies.<br />
<br />
'''اَللّهُمَّ اجْعَلْنی عِنْدَکَ وَجیهاً بِالْحُسَیْنِ عَلَیْهِ السَّلامُ فِی الدُّنْیا وَ الاْخِرَةِ''' <br />
<br />
O my Allah make me attend to Your cause, sincerely, in every respect following in Hussain's footsteps, in this world and the hereafter<br />
<br />
'''یا اَباعَبْدِاللَّهِ اِنّی اَتَقَرَّبُ اِلی اللَّهِ وَ اِلی رَسُولِهِ وَ اِلی امیرِالْمُؤْمِنینَ وَ اِلی فاطِمَةَ وَ اِلَی الْحَسَنِ''' <br />
<br />
O Abu Abdullah, I pray and invoke Allah to send blessings on you. I come nearer and seek greater intimacy with Allah, with His Apostle, with Ameerul Moomineen, with Fatima, with Hasan <br />
<br />
'''وَ اِلَیْکَ بِمُوالاتِکَ وَ بِالْبَراَّئَةِ مِمَّنْ قاتَلَکَ وَ نَصَبَ لَکَ الْحَرْبَ وَ بِالْبَرائَةِ مِمَّنْ اَسَّسَ اَساسَ الظُّلْمِ وَ الْجَوْرِعَلَیْکُمْ'''<br />
<br />
and with you, with the help of your love and patronage, cutting off every connection with those who took up arms against you and killed you disconnect all links with those who, in the beginning, took the first steps to take liberties with and bear hard upon you<br />
<br />
'''وَ اَبْرَءُ اِلَی اللّهِ وَ اِلی رَسُولِهِ مِمَّنْ اَسَسَّ اَساسَ ذلِکَ وَ بَنی عَلَیْهِ بُنْیانَهُ وَ جَری فی ظُلْمِهِ وَ جَوْرِهِ عَلَیْکُمْ وَ علی اَشْیاعِکُمْ '''<br />
<br />
I take refuge with Allah and His Apostle (blessings of Allah be on him and on his children), free from the guilt of associating with those who laid the foundation for (your suffering), devised and carried out their corrupt plan of action, boldly gave currency to reign of terror and cruelty to oppress you and your friends and followers<br />
<br />
'''بَرِئْتُ اِلَی اللَّهِ وَ اِلَیْکُمْ مِنْهُمْ وَ اَتَقَرَّبُ اِلَی اللَّهِ ثُمَّ اِلَیْکُمْ بِمُوالاتِکُمْ وَ مُوالاةِ وَلِیِّکُمْ''' <br />
<br />
I detach myself from them and present myself to Allah and to you, I (first) seek greater intimacy with Allah and then with you to win your love and patronage, and to make friends with your friends<br />
<br />
'''وَ بِالْبَرآئَةِ مِنْ اَعْداَّئِکُمْ وَ النّاصِبینَ لَکُمُ الْحَرْبَ وَ بِالْبَرآئَةِ مِنْ اَشْیاعِهِمْ وَ اَتْباعِهِمْ''' <br />
<br />
cut off all links with your enemies, and with those who planted the seeds of hostility against you, and reject and discard their associates, their followers and their friends<br />
<br />
'''اِنّی سِلْمٌ لِمَنْ سالَمَکُمْ وَحَرْبٌ لِمَنْ حارَبَکُمْ وَ وَلِیُّ لِمَنْ والاکُمْ وَ عَدُوُّ لِمَنْ عاداکُمْ''' <br />
<br />
I make peace with those who made their peace with you, I search out and confront those who waged war against you, I make friends with those who stood by you, I strive against those who came in conflict with you<br />
<br />
'''فَاَسْئَلُ اللَّهَ الَّذی اَکْرَمَنی بِمَعْرِفَتِکُمْ وَمَعْرِفَةِ اَوْلِیاَّئِکُمْ وَ رَزَقَنِی الْبَراَّئَةَ مِنْ اَعْداَّئِکُمْ''' <br />
<br />
therefore, I make a request to Allah to acquaint (me) with the awareness that perceives you and your friends, to set me free from the corrupting influence of your enemies<br />
<br />
'''اَنْ یَجْعَلَنی مَعَکُمْ فِی الدُّنْیا وَالاْخِرَةِ وَاَنْ یُثَبِّتَ لی عِنْدَکُمْ قَدَمَ صِدْقٍ فِی الدُّنْیا وَ الاْخِرَةِ''' <br />
<br />
to make me keep company with you in this world and in the Hereafter, stand firm beside you and follow your footsteps closely in this world and in the next world<br />
<br />
'''وَ اَسْئَلُهُ اَنْ یُبَلِّغَنِی الْمَقامَ الْمَحْمُودَ لَکُمْ عِنْدَ اللَّهِ''' <br />
<br />
I beseech Him that he helps me to reach your highly praised station, given to you by Allah (to meet you), <br />
<br />
'''وَ اَنْ یَرْزُقَنی طَلَبَ ثاری مَعَ اِمامٍ هُدیً ظاهِرٍ ناطِقٍ (بِالْحَقِّ) مِنْکُمْ''' <br />
<br />
that He provides me the opportunity to fight for justice and fair play along with and under the leadership of the rightly guided guide (in your progeny) who surely will come and speak the truth. <br />
<br />
'''وَ اَسْئَلُ اللَّهَ بِحَقِّکُمْ وَبِالشَّاْنِ الَّذی لَکُمْ عِنْدَهُ اَنْ یُعْطِیَنی بِمُصابی بِکُمْ اَفْضَلَ ما یُعْطی مُصاباً بِمُصیبَتِهِ مُصیبَةً ما اَعْظَمَها'''<br />
<br />
I beseech Allah in the name of your right and the purpose He assigned to you, that He overwhelms me with grief in memory of your sorrows, more than the personal grief that torments any one who is in great agony, <br />
<br />
'''وَ اَعْظَمَ رَزِیَّتَها فِی الاِْسْلامِ وَ فی جَمیعِ السَّمواتِ وَ الاَْرْضِ'''<br />
<br />
sorrows which have no parallel and overshadow all calamities that took place in the history of Islam, for that matter, through out the whole universe.<br />
<br />
'''اَللّهُمَّ اجْعَلْنی فی مَقامی هذا مِمَّنْ تَنالُهُ مِنْکَ صَلَواتٌ وَ رَحْمَةٌ وَ مَغْفِرَةٌ''' <br />
<br />
O my Allah, in my on the spot situation, treat me like him (or her) who obtains from You (Your) blessings, mercy and forgiveness<br />
<br />
'''اَللّهُمَّ اجْعَلْ مَحْیایَ مَحْیا مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ مَماتی مَماتَ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ''' <br />
<br />
O my Allah, bring me to life again, after death, in the place Mohammad and his children are dwelling, and make me depart from this world like Mohammad and his children had left<br />
<br />
'''اَللّهُمَّ اِنَّ هذا یَوْمٌ تَبرَّکَتْ بِهِ بَنُو اُمَیَّةَ وَ ابْنُ آکِلَةِ الَْآکبادِ اللَّعینُ ابْنُ اللَّعینِ عَلی لِسانِکَ وَ لِسانِ نَبِیِّکَ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ''' <br />
<br />
O my Allah this day is a day of rejoicing for the "Bani Umayyah", the herd of hardened criminals, the eternally damned and accursed group, a fact that had been made public by You and by Your Prophet (blessings of Allah be on him and on his children)<br />
<br />
'''فی کُلِّ مَوْطِنٍ وَ مَوْقِفٍ وَقَفَ فیهِ نَبِیُّکَ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ''' <br />
<br />
who, in every place and at all occasions, drew attention of people to this truism<br />
<br />
'''اَللّهُمَّ الْعَنْ اَباسُفْیانَ وَ مُعاوِیَةَ وَ یَزیدَ بْنَ مُعاوِیَةَ عَلَیْهِمْ مِنْکَ اللَّعْنَةُ اَبَدَ الاْبِدینَ''' <br />
<br />
O my Allah condemn and damn Abu Sufyaan, Yazid son of Muwa'awiyah and let it be an everlasting curse upon them from You<br />
<br />
'''(وَ هذا یَوْمٌ فَرِحَتْ بِهِ آلُ زِیادٍ وَ آلُ مَرْوانَ بِقَتْلِهِمُ الْحُسَیْنَ صَلَواتُ اللَّهِ عَلَیْهِ (ع'''<br />
<br />
Today the descendants of Ziyaad and Marwan make merry, laugh and dance because on this day they killed Hussain (blessings of Allah be on him)<br />
<br />
'''اَللّهُمَّ فَضاعِفْ عَلَیْهِمُ اللَّعْنَ مِنْکَ وَ الْعَذابَ الاَْلیمَ'''<br />
<br />
O my Allah, therefore, double up the curse You bring upon them and also the punishment You decree for them <br />
<br />
'''اَللّهُمَّ اِنّی اَتَقَرَّبُ اِلَیْکَ فی هذَا الْیَوْمِ وَ فی مَوْقِفی هذا وَ اَیّامِ حَیاتی بِالْبَراَّئَهِ مِنْهُمْ'''<br />
<br />
O my Allah, I seek nearness to You today in this frame of mind, cutting off all links with them for the rest of my life<br />
<br />
'''وَاللَّعْنَةِ عَلَیْهِمْ وَ بِالْمُوالاتِ لِنَبِیِّکَ وَ آلِ نَبِیِّکَ عَلَیْهِ وَ عَلَیْهِمُ اَلسَّلامُ''' <br />
<br />
denouncing them because of my love for Your Prophet and his children, peace be on him and them<br />
<br />
Then again say 100 times:<br />
<br />
'''اَللّهُمَّ الْعَنْ اَوَّلَ ظالِمٍ ظَلَمَ حَقَّ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ آخِرَ تابِعٍ لَهُ عَلی ذلِکَ''' <br />
<br />
O my Allah condemn and damn the first tyrant who unjustly and wrongfully usurped that which rightly belonged to Mohammad and the children of Mohammad, and bring curse upon those who, after him, followed in his footsteps.<br />
<br />
'''اَللّهُمَّ الْعَنِ الْعِصابَةَ الَّتی (الَّذِینَ)جاهَدَتِ الْحُسَیْنَ وَ شایَعَتْ وَ بایَعَتْ وَ تابَعَتْ عَلی قَتْلِهِ اَللّهُمَّ الْعَنْهُمْ جَمیعاً'''<br />
<br />
O my Allah condemn and damn those conspirators who vexed and harassed Hussain, showed eagerness, agreed mutually, and joined hands to kill him. O my Allah bring curse upon all of them<br />
<br />
Then again say 100 times:<br />
<br />
'''اَلسَّلامُ عَلَیْکَ یا اَباعَبْدِاللَّهِ وَ عَلَی الاَْرْواحِ الَّتی حَلَّتْ بِفِناَّئِکَ'''<br />
<br />
Peace be on you, O Abu Abdullah, and on those souls who came to your camp to put themselves at your disposal<br />
<br />
'''عَلَیْکَ مِنّی سَلامُ اللَّهِ ما بَقیتُ وَ بَقِیَ اللَّیْلُ وَ النَّهارُ''' <br />
<br />
So far I am alive and the days and nights follow each other I invoke Allah to send blessings on you for ever and ever<br />
<br />
'''وَ لاجَعَلَهُ اللَّهُ آخِرَ الْعَهْدِ مِنّی لِزِیارَتِکُمْ'''<br />
<br />
May Allah not make my this pledge of close association, physical as well as spiritual, with you the last fulfillment<br />
<br />
'''اَلسَّلامُ عَلَی الْحُسَیْنِ وَ عَلی عَلِیِّ بْنِ الْحُسَیْنِ''' <br />
<br />
Peace be on Hussain, and on Ali son of Hussain,<br />
<br />
'''وَ عَلی اَوْلادِ الْحُسَیْنِ وَ عَلی اَصْحابِ الْحُسَیْنِ''' <br />
<br />
and on the children of Hussain, and on the friends of Hussain.<br />
<br />
'''اَللّهُمَّ خُصَّ اَنْتَ اَوَّلَ ظالِمٍ بِاللَّعْنِ مِنّی وَ ابْدَاءْ بِهِ اَوَّلاً ثُمَّ الثَّانِیَ وَالثّالِثَ وَ الرّابِعَ''' <br />
<br />
O my Allah, let the curse I call down on the head of the first tyrant stick like a leech; and stay put for ever on the first, then the second, the third and the fourth<br />
<br />
'''اَللّهُمَّ الْعَنْ یَزیدَ خامِساً وَ الْعَنْ عُبَیْدَ اللَّهِ بْنَ زِیادٍ وَ ابْنَ مَرْجانَةَ''' <br />
<br />
O my Allah damn and call down evil on the fifth, Yazid son of Mua'awyah, and bring a curse upon Ubaydullah son of Ziyaad, ibna Marjanah<br />
<br />
'''وَ عُمَرَ بْنَ سَعْدٍ وَ شِمْراً وَ آلَ اَبی سُفْیانَ وَ آلَ زِیادٍ وَ آلَ مَرْوانَ اِلی یَوْمِ الْقِیمَةِ''' <br />
<br />
Umar son of Saad, and Shimr, and on the descendants of Abu Sufyaan, on the descendants of Ziyaad, on the descendants of Marwaan, till the Day of judgement<br />
<br />
You may then prostrate yourself and say the following words meanwhile:<br />
<br />
'''اَللّهُمَّ لَکَ الْحَمْدُ حَمْدَ الشّاکِرینَ لَکَ عَلی مُصابِهِمْ اَلْحَمْدُ لِلَّهِ عَلی عَظیمِ رَزِیَّتی''' <br />
<br />
O my Allah! (All) praise is for You (alone); praise of the "Ever-thankful to You", who glorify You whatever come to pass. (All) praise is for Allah for my deep-felt intense grief<br />
<br />
'''اَللّهُمَّ الرْزُقْنی شَفاعَةَ الْحُسَیْنِ یَوْمَ الْوُرُودِ وَ ثَبِّتْ لی قَدَمَ صِدْقٍ عِنْدَکَ مَعَ الْحُسَیْنِ وَ اَصْحابِ الْحُسَیْنِ''' <br />
<br />
O my Allah make available for me the recommendations of Hussain on the day I present myself before You, let me stand firm in safety before You on account of my sincere attachment with Hussain, along with him and his comrades<br />
<br />
'''الَّذینَ بَذَلُوا مُهَجَهُمْ دُونَ الْحُسَیْنِ عَلَیْهِ السَّلامُ'''<br />
<br />
who sacrificed everything they had (heart, mind, soul and life) for Hussain, peace be on him.<br />
<br />
==source==<br />
<br />
*[http://www.duas.org/ashura/z_ashura.htm Shaykh 'Abbas Qummi, Mafatih al-Jinan (Keys to Heavens)]<br />
<br />
[[Category:Shi'a Islam]]<br />
[[Category:Muharram Rituals]]<br />
[[Category:Ziara]]<br />
[[Category:Mourning Rituals]]</div>Kashanihttps://en.wikihussain.com/index.php?title=Ziarat_Ashura&diff=11764Ziarat Ashura2020-07-27T07:08:01Z<p>Kashani: </p>
<hr />
<div>'''Ziarat-Ashura''' which can be said at the tomb of Imam al-Hussain(‘a) and also from far distance. The following is the elaborate report of this form of ziarat, as has been narrated by Shaykh Abu-Ja’far al-Tusi in his book of al-Misbah: "Muhammad ibn Isma’il ibn Buzaygh has reported on the authority of Salih ibn ‘Aqabah on the authority of his father on the authority of Imam [[Muhammad al-Baqir]] (‘a) who said, “Whoever visits al-Hussain ibn Ali (‘a) on the tenth of [[Muharram]] (the [[Ashura]] Day) and remains there weeping, will meet Almighty Allah on the day of meeting Him having the reward of two thousand times of going on hajj, two thousand times of going on umra, as well as the reward of one who has participated with the Holy Messenger of Allah and with the Holy Imams in two thousand campaigns.”<br />
<br />
==Content of Ziarat-Ashura==<br />
'''اَلسَّلامُ عَلَیْکَ یا اَباعَبْدِاللَّهِ اَلسَّلامُ''' <br />
<br />
Peace be on you, O Abu Abdullah<br />
<br />
'''اَلسَّلامُ عَلَیْکَ یَابْنَ رَسُولِ اللَّهِ'''<br />
<br />
Peace be on you, O son of the Apostle of Allah<br />
<br />
'''اَلسَّلامُ عَلَیْکَ یا خِیَرَةَ اللَّهِ و َابْنَ خِیَرَتِهِ'''<br />
<br />
Peace be upon you, O choicest of Allah and son of His choicest<br />
<br />
'''اَلسَّلامُ عَلَیْکَ یَابْنَ اَمیرِالْمُؤْمِنینَ و َابْنَ سَیِّدِ الْوَصِیّینَ'''<br />
<br />
Peace be on you, O son of the commander of the faithfuls, the forebear of the successors<br />
<br />
'''اَلسَّلامُ عَلَیْکَ یَابْنَ فاطِمَةَ سَیِّدَةِ نِساَّءِ الْعالَمینَ'''<br />
<br />
Peace be on you, O son of [[Fatima]], the choicest among the women of the worlds<br />
<br />
'''اَلسَّلامُ عَلَیْکَ یا ثارَ اللَّهِ وَ ابْنَ ثارِهِ وَ الْوِتْرَ الْمَوْتُورَ'''<br />
<br />
Peace be on you, O the select, surpassing, chosen in preference over all good of Allah, and son of Allah's (such) good<br />
<br />
'''اَلسَّلامُ عَلَیْکَ وَعَلَی الاَْرْواحِ الَّتی حَلَّتْ بِفِناَّئِکَ''' <br />
<br />
Peace be on you, who was martyred while fighting heroically in the cause of Allah, the son of Allah's fearless warrior, you were isolated and had been attacked with a vengeance<br />
<br />
'''عَلَیْکُمْ مِنّی جَمیعاً سَلامُ اللَّهِ اَبَداً ما بَقیتُ وَ بَقِیَ اللَّیْلُ وَالنَّهارُ'''<br />
<br />
Peace be on you and on those souls who had gathered in your camp, and strided along with you, in your journey. I pray and invoke Allah to keep all of you tranquil and restful, for ever; so far I am alive, this is my prayer, and till nights and days follow each other<br />
<br />
'''یا اَباعَبْدِاللَّهِ لَقَدْ عَظُمَتِ الرَّزِیَّةُ وَ جَلَّتْ وَ عَظُمَتِ الْمُصیبَةُ بِکَ (بِکُمْ) عَلَیْنا وَ عَلی جَمیعِ اَهْل ِالاِْسْلامِ''' <br />
<br />
O Abu Abdullah! unbearable is the sorrow, nerve-racking is the agony, you put up with, for us and for all the (true) Muslims<br />
<br />
'''و َجَلَّتْ وَ عَظُمَتْ مُصیبَتُکَ فِی السَّمواتِ عَلی جَمیعِ اَهْلِ السَّمواتِ''' <br />
<br />
crimes committed against you also shocked and unnerved the dwellers of the heavens, one and all<br />
<br />
'''فَلَعَنَ اللَّهُ اُمَّةً اَسَّسَتْ اَساسَ الظُّلْمِ وَ الْجَوْرِ عَلَیْکُمْ اَهْلَ الْبَیْتِ'''<br />
<br />
May Allah condemn and damn the people who laid the basis and set up the groundwork, to wander astray and turn aside from not only you and your family but to take liberties and bear hard upon you<br />
<br />
'''وَ لَعَنَاللَّهُ اُمَّةً دَفَعَتْکُمْ عَنْ مَقامِکُمْ و َاَزالَتْکُمْ عَنْ مَراتِبِکُمُ الَّتی رَتَّبَکُمُ اللَّهُ فیها''' <br />
<br />
May Allah condemn and damn the people who tried to obscure and deny your office and status, willfully neglected your rank and class Allah had made know in clear terms<br />
<br />
'''و َلَعَنَ اللَّهُ اُمَّةً قَتَلَتْکُمْ وَ لَعَنَ اللَّهُ الْمُمَهِّدینَ لَهُمْ بِالتَّمْکینِ مِنْ قِتالِکُمْ''' <br />
<br />
May Allah condemn and damn the people who killed you. May Allah condemn and damn the abettors who instigated and had a part in your murder<br />
<br />
'''بَرِئْتُ اِلَی اللَّهِ وَ اِلَیْکُمْ مِنْهُمْ وَ مِنْ اَشْیاعِهِمْ وَ اَتْباعِهِمْ وَ اَوْلِیاَّئِهِم''' <br />
<br />
I turn to you and Allah, away from them, their henchmen, their followers and their friends<br />
<br />
'''یا اَباعَبْدِاللَّهِ اِنّی سِلْمٌ لِمَنْ سالَمَکُمْ وَ حَرْبٌ لِمَنْ حارَبَکُمْ اِلی یَوْمِ الْقِیامَةِ''' <br />
<br />
O Abu Abdullah, I pray and invoke Allah to send blessings on you. I make peace with those who make their peace with you, I make war on those who go to war against you, till the Day of Judgment<br />
<br />
'''وَ لَعَنَ اللَّهُ آلَ زِیادٍ وَ آلَ مَرْوانَ''' <br />
<br />
May Allah condemn and damn the family of Ziyaad and the family of Marwaan<br />
<br />
'''وَ لَعَنَ اللَّهُ بَنی اُمَیَّةَ قاطِبَةً وَ لَعَنَ اللَّهُ ابْنَ مَرْجانَةَ'''<br />
<br />
May Allah condemn and damn the group and the tribe of Umayyah, one and all, altogether; May Allah condemn and damn the son of Marjaanah<br />
<br />
'''وَ لَعَنَ اللَّهُ عُمَرَ بْنَ سَعْدٍ وَ لَعَنَ اللَّهُ شِمْراً''' <br />
<br />
May Allah condemn and damn Umar son of Saad, May Allah condemn and damn Shimr<br />
<br />
'''وَ لَعَنَ اللَّهُ اُمَّةً اَسْرَجَتْ وَ اَلْجَمَتْ وَ تَنَقَّبَتْ لِقِتالِکَ''' <br />
<br />
May Allah condemn and damn the people who bridled the horses and saddles for your martyrdom<br />
<br />
'''بِاَبی اَنْتَ وَ اُمّی لَقَدْ عَظُمَ مُصابی بِکَ فَاَسْئَلُ اللَّهَ الَّذی اَکْرَمَ مَقامَکَ وَ اَکْرَمَنی بِکَ'''<br />
<br />
I, my father and mother are at your disposal. Profound is my sorrow for you. I beg Allah, who honored you above others, to be generous towards me on account of you, <br />
<br />
'''اَنْ یَرْزُقَنی طَلَبَ ثارِکَ مَعَ اِمامٍ مَنْصُورٍ مِنْ اَهْلِ بَیْتِ مُحَمَّدٍ صَلَّی اللَّهُ عَلَیْهِ و َآلِهِ''' <br />
<br />
and give me the opportunity to be with the victorious Imam, the descendants of Mohammad (blessings and peace be on him and on his children from Allah) at the time of the final and decisive war against Allah's enemies.<br />
<br />
'''اَللّهُمَّ اجْعَلْنی عِنْدَکَ وَجیهاً بِالْحُسَیْنِ عَلَیْهِ السَّلامُ فِی الدُّنْیا وَ الاْخِرَةِ''' <br />
<br />
O my Allah make me attend to Your cause, sincerely, in every respect following in Hussain's footsteps, in this world and the hereafter<br />
<br />
'''یا اَباعَبْدِاللَّهِ اِنّی اَتَقَرَّبُ اِلی اللَّهِ وَ اِلی رَسُولِهِ وَ اِلی امیرِالْمُؤْمِنینَ وَ اِلی فاطِمَةَ وَ اِلَی الْحَسَنِ''' <br />
<br />
O Abu Abdullah, I pray and invoke Allah to send blessings on you. I come nearer and seek greater intimacy with Allah, with His Apostle, with Ameerul Moomineen, with Fatima, with Hasan <br />
<br />
'''وَ اِلَیْکَ بِمُوالاتِکَ وَ بِالْبَراَّئَةِ مِمَّنْ قاتَلَکَ وَ نَصَبَ لَکَ الْحَرْبَ وَ بِالْبَرائَةِ مِمَّنْ اَسَّسَ اَساسَ الظُّلْمِ وَ الْجَوْرِعَلَیْکُمْ'''<br />
<br />
and with you, with the help of your love and patronage, cutting off every connection with those who took up arms against you and killed you disconnect all links with those who, in the beginning, took the first steps to take liberties with and bear hard upon you<br />
<br />
'''وَ اَبْرَءُ اِلَی اللّهِ وَ اِلی رَسُولِهِ مِمَّنْ اَسَسَّ اَساسَ ذلِکَ وَ بَنی عَلَیْهِ بُنْیانَهُ وَ جَری فی ظُلْمِهِ وَ جَوْرِهِ عَلَیْکُمْ وَ علی اَشْیاعِکُمْ '''<br />
<br />
I take refuge with Allah and His Apostle (blessings of Allah be on him and on his children), free from the guilt of associating with those who laid the foundation for (your suffering), devised and carried out their corrupt plan of action, boldly gave currency to reign of terror and cruelty to oppress you and your friends and followers<br />
<br />
'''بَرِئْتُ اِلَی اللَّهِ وَ اِلَیْکُمْ مِنْهُمْ وَ اَتَقَرَّبُ اِلَی اللَّهِ ثُمَّ اِلَیْکُمْ بِمُوالاتِکُمْ وَ مُوالاةِ وَلِیِّکُمْ''' <br />
<br />
I detach myself from them and present myself to Allah and to you, I (first) seek greater intimacy with Allah and then with you to win your love and patronage, and to make friends with your friends<br />
<br />
'''وَ بِالْبَرآئَةِ مِنْ اَعْداَّئِکُمْ وَ النّاصِبینَ لَکُمُ الْحَرْبَ وَ بِالْبَرآئَةِ مِنْ اَشْیاعِهِمْ وَ اَتْباعِهِمْ''' <br />
<br />
cut off all links with your enemies, and with those who planted the seeds of hostility against you, and reject and discard their associates, their followers and their friends<br />
<br />
'''اِنّی سِلْمٌ لِمَنْ سالَمَکُمْ وَحَرْبٌ لِمَنْ حارَبَکُمْ وَ وَلِیُّ لِمَنْ والاکُمْ وَ عَدُوُّ لِمَنْ عاداکُمْ''' <br />
<br />
I make peace with those who made their peace with you, I search out and confront those who waged war against you, I make friends with those who stood by you, I strive against those who came in conflict with you<br />
<br />
'''فَاَسْئَلُ اللَّهَ الَّذی اَکْرَمَنی بِمَعْرِفَتِکُمْ وَمَعْرِفَةِ اَوْلِیاَّئِکُمْ وَ رَزَقَنِی الْبَراَّئَةَ مِنْ اَعْداَّئِکُمْ''' <br />
<br />
therefore, I make a request to Allah to acquaint (me) with the awareness that perceives you and your friends, to set me free from the corrupting influence of your enemies<br />
<br />
'''اَنْ یَجْعَلَنی مَعَکُمْ فِی الدُّنْیا وَالاْخِرَةِ وَاَنْ یُثَبِّتَ لی عِنْدَکُمْ قَدَمَ صِدْقٍ فِی الدُّنْیا وَ الاْخِرَةِ''' <br />
<br />
to make me keep company with you in this world and in the Hereafter, stand firm beside you and follow your footsteps closely in this world and in the next world<br />
<br />
'''وَ اَسْئَلُهُ اَنْ یُبَلِّغَنِی الْمَقامَ الْمَحْمُودَ لَکُمْ عِنْدَ اللَّهِ''' <br />
<br />
I beseech Him that he helps me to reach your highly praised station, given to you by Allah (to meet you), <br />
<br />
'''وَ اَنْ یَرْزُقَنی طَلَبَ ثاری مَعَ اِمامٍ هُدیً ظاهِرٍ ناطِقٍ (بِالْحَقِّ) مِنْکُمْ''' <br />
<br />
that He provides me the opportunity to fight for justice and fair play along with and under the leadership of the rightly guided guide (in your progeny) who surely will come and speak the truth. <br />
<br />
'''وَ اَسْئَلُ اللَّهَ بِحَقِّکُمْ وَبِالشَّاْنِ الَّذی لَکُمْ عِنْدَهُ اَنْ یُعْطِیَنی بِمُصابی بِکُمْ اَفْضَلَ ما یُعْطی مُصاباً بِمُصیبَتِهِ مُصیبَةً ما اَعْظَمَها'''<br />
<br />
I beseech Allah in the name of your right and the purpose He assigned to you, that He overwhelms me with grief in memory of your sorrows, more than the personal grief that torments any one who is in great agony, <br />
<br />
'''وَ اَعْظَمَ رَزِیَّتَها فِی الاِْسْلامِ وَ فی جَمیعِ السَّمواتِ وَ الاَْرْضِ'''<br />
<br />
sorrows which have no parallel and overshadow all calamities that took place in the history of Islam, for that matter, through out the whole universe.<br />
<br />
'''اَللّهُمَّ اجْعَلْنی فی مَقامی هذا مِمَّنْ تَنالُهُ مِنْکَ صَلَواتٌ وَ رَحْمَةٌ وَ مَغْفِرَةٌ''' <br />
<br />
O my Allah, in my on the spot situation, treat me like him (or her) who obtains from You (Your) blessings, mercy and forgiveness<br />
<br />
'''اَللّهُمَّ اجْعَلْ مَحْیایَ مَحْیا مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ مَماتی مَماتَ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ''' <br />
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O my Allah, bring me to life again, after death, in the place Mohammad and his children are dwelling, and make me depart from this world like Mohammad and his children had left<br />
<br />
'''اَللّهُمَّ اِنَّ هذا یَوْمٌ تَبرَّکَتْ بِهِ بَنُو اُمَیَّةَ وَ ابْنُ آکِلَةِ الَْآکبادِ اللَّعینُ ابْنُ اللَّعینِ عَلی لِسانِکَ وَ لِسانِ نَبِیِّکَ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ''' <br />
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O my Allah this day is a day of rejoicing for the "Bani Umayyah", the herd of hardened criminals, the eternally damned and accursed group, a fact that had been made public by You and by Your Prophet (blessings of Allah be on him and on his children)<br />
<br />
'''فی کُلِّ مَوْطِنٍ وَ مَوْقِفٍ وَقَفَ فیهِ نَبِیُّکَ صَلَّی اللَّهُ عَلَیْهِ وَ آلِهِ''' <br />
<br />
who, in every place and at all occasions, drew attention of people to this truism<br />
<br />
'''اَللّهُمَّ الْعَنْ اَباسُفْیانَ وَ مُعاوِیَةَ وَ یَزیدَ بْنَ مُعاوِیَةَ عَلَیْهِمْ مِنْکَ اللَّعْنَةُ اَبَدَ الاْبِدینَ''' <br />
<br />
O my Allah condemn and damn Abu Sufyaan, Yazid son of Muwa'awiyah and let it be an everlasting curse upon them from You<br />
<br />
'''(وَ هذا یَوْمٌ فَرِحَتْ بِهِ آلُ زِیادٍ وَ آلُ مَرْوانَ بِقَتْلِهِمُ الْحُسَیْنَ صَلَواتُ اللَّهِ عَلَیْهِ (ع'''<br />
<br />
Today the descendants of Ziyaad and Marwan make merry, laugh and dance because on this day they killed Hussain (blessings of Allah be on him)<br />
<br />
'''اَللّهُمَّ فَضاعِفْ عَلَیْهِمُ اللَّعْنَ مِنْکَ وَ الْعَذابَ الاَْلیمَ'''<br />
<br />
O my Allah, therefore, double up the curse You bring upon them and also the punishment You decree for them <br />
<br />
'''اَللّهُمَّ اِنّی اَتَقَرَّبُ اِلَیْکَ فی هذَا الْیَوْمِ وَ فی مَوْقِفی هذا وَ اَیّامِ حَیاتی بِالْبَراَّئَهِ مِنْهُمْ'''<br />
<br />
O my Allah, I seek nearness to You today in this frame of mind, cutting off all links with them for the rest of my life<br />
<br />
'''وَاللَّعْنَةِ عَلَیْهِمْ وَ بِالْمُوالاتِ لِنَبِیِّکَ وَ آلِ نَبِیِّکَ عَلَیْهِ وَ عَلَیْهِمُ اَلسَّلامُ''' <br />
<br />
denouncing them because of my love for Your Prophet and his children, peace be on him and them<br />
<br />
Then again say 100 times:<br />
<br />
'''اَللّهُمَّ الْعَنْ اَوَّلَ ظالِمٍ ظَلَمَ حَقَّ مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ آخِرَ تابِعٍ لَهُ عَلی ذلِکَ''' <br />
<br />
O my Allah condemn and damn the first tyrant who unjustly and wrongfully usurped that which rightly belonged to Mohammad and the children of Mohammad, and bring curse upon those who, after him, followed in his footsteps.<br />
<br />
'''اَللّهُمَّ الْعَنِ الْعِصابَةَ الَّتی (الَّذِینَ)جاهَدَتِ الْحُسَیْنَ وَ شایَعَتْ وَ بایَعَتْ وَ تابَعَتْ عَلی قَتْلِهِ اَللّهُمَّ الْعَنْهُمْ جَمیعاً'''<br />
<br />
O my Allah condemn and damn those conspirators who vexed and harassed Hussain, showed eagerness, agreed mutually, and joined hands to kill him. O my Allah bring curse upon all of them<br />
<br />
Then again say 100 times:<br />
<br />
'''اَلسَّلامُ عَلَیْکَ یا اَباعَبْدِاللَّهِ وَ عَلَی الاَْرْواحِ الَّتی حَلَّتْ بِفِناَّئِکَ'''<br />
<br />
Peace be on you, O Abu Abdullah, and on those souls who came to your camp to put themselves at your disposal<br />
<br />
'''عَلَیْکَ مِنّی سَلامُ اللَّهِ ما بَقیتُ وَ بَقِیَ اللَّیْلُ وَ النَّهارُ''' <br />
<br />
So far I am alive and the days and nights follow each other I invoke Allah to send blessings on you for ever and ever<br />
<br />
'''وَ لاجَعَلَهُ اللَّهُ آخِرَ الْعَهْدِ مِنّی لِزِیارَتِکُمْ'''<br />
<br />
May Allah not make my this pledge of close association, physical as well as spiritual, with you the last fulfillment<br />
<br />
'''اَلسَّلامُ عَلَی الْحُسَیْنِ وَ عَلی عَلِیِّ بْنِ الْحُسَیْنِ''' <br />
<br />
Peace be on Hussain, and on Ali son of Hussain,<br />
<br />
'''وَ عَلی اَوْلادِ الْحُسَیْنِ وَ عَلی اَصْحابِ الْحُسَیْنِ''' <br />
<br />
and on the children of Hussain, and on the friends of Hussain.<br />
<br />
'''اَللّهُمَّ خُصَّ اَنْتَ اَوَّلَ ظالِمٍ بِاللَّعْنِ مِنّی وَ ابْدَاءْ بِهِ اَوَّلاً ثُمَّ الثَّانِیَ وَالثّالِثَ وَ الرّابِعَ''' <br />
<br />
O my Allah, let the curse I call down on the head of the first tyrant stick like a leech; and stay put for ever on the first, then the second, the third and the fourth<br />
<br />
'''اَللّهُمَّ الْعَنْ یَزیدَ خامِساً وَ الْعَنْ عُبَیْدَ اللَّهِ بْنَ زِیادٍ وَ ابْنَ مَرْجانَةَ''' <br />
<br />
O my Allah damn and call down evil on the fifth, Yazid son of Mua'awyah, and bring a curse upon Ubaydullah son of Ziyaad, ibna Marjanah<br />
<br />
'''وَ عُمَرَ بْنَ سَعْدٍ وَ شِمْراً وَ آلَ اَبی سُفْیانَ وَ آلَ زِیادٍ وَ آلَ مَرْوانَ اِلی یَوْمِ الْقِیمَةِ''' <br />
<br />
Umar son of Saad, and Shimr, and on the descendants of Abu Sufyaan, on the descendants of Ziyaad, on the descendants of Marwaan, till the Day of judgement<br />
<br />
You may then prostrate yourself and say the following words meanwhile:<br />
<br />
'''اَللّهُمَّ لَکَ الْحَمْدُ حَمْدَ الشّاکِرینَ لَکَ عَلی مُصابِهِمْ اَلْحَمْدُ لِلَّهِ عَلی عَظیمِ رَزِیَّتی''' <br />
<br />
O my Allah! (All) praise is for You (alone); praise of the "Ever-thankful to You", who glorify You whatever come to pass. (All) praise is for Allah for my deep-felt intense grief<br />
<br />
'''اَللّهُمَّ الرْزُقْنی شَفاعَةَ الْحُسَیْنِ یَوْمَ الْوُرُودِ وَ ثَبِّتْ لی قَدَمَ صِدْقٍ عِنْدَکَ مَعَ الْحُسَیْنِ وَ اَصْحابِ الْحُسَیْنِ''' <br />
<br />
O my Allah make available for me the recommendations of Hussain on the day I present myself before You, let me stand firm in safety before You on account of my sincere attachment with Hussain, along with him and his comrades<br />
<br />
'''الَّذینَ بَذَلُوا مُهَجَهُمْ دُونَ الْحُسَیْنِ عَلَیْهِ السَّلامُ'''<br />
<br />
who sacrificed everything they had (heart, mind, soul and life) for Hussain, peace be on him.<br />
<br />
==source==<br />
<br />
*[http://www.duas.org/ashura/z_ashura.htm Shaykh 'Abbas Qummi, Mafatih al-Jinan (Keys to Heavens)]<br />
<br />
[[Category:Shi'a Islam]]<br />
[[Category:Muharram Rituals]]<br />
[[Category:Ziara]]<br />
[[Category:Mourning Rituals]]</div>Kashanihttps://en.wikihussain.com/index.php?title=Mubahala&diff=11747Mubahala2020-07-27T06:34:49Z<p>Kashani: </p>
<hr />
<div>'''Mubahala''' literally means “mutual imprecation, curse” (e.g. “may God’s curse over the one of us who is wrong, who lies”), implies swearing a conditional curse (e.g. “may God’s punishment hit me, may I be cursed if...”) and a purifying oath.<br />
<br />
In fact, the term indicates: <br />
1. spontaneously swearing a curse in order to strengthen an assertion or to find the truth; <br />
2. a kind of ordeal, invoked for the same purpose, between disputing individuals or parties.<br />
<br />
==Verse== <br />
<br />
Verse 61 of sura Al 'Imran refers to this event:<br />
<br />
فَمَنْ حَاجَّکَ فِیهِ مِنْ بَعْدِ مَا جَاءَکَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَکُمْ وَنِسَاءَنَا وَنِسَاءَکُمْ وَأَنْفُسَنَا وَأَنْفُسَکُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْکَاذِبِینَ<br />
<br />
‘Should anyone argue with you concerning him (Jesus), after the knowledge that has come to you, say, 'Come! Let us call our sons and your sons, our women and your women, our souls and your souls, then let us pray earnestly and call down Allah's curse upon the liars.'<br />
<br />
==Story==<br />
The Qur'anic exegesists and scholars say that this noble verse was revealed when the Christians of the city of Najran agreed with the Messenger of Allah to pray to Allah to destroy the party which stuck to falsehood. As agreed, and on time, the Holy Prophet went out to the place chosen for the contest. He carried Imam [[Hussain ibn Ali|Hussain]] and took Imam [[Hasan B. ʿAli B. Abi Taleb|Hassan]] by the hand. [[Fatima]] followed behind while Imam [[ʿAli ibn Abi Talib|Ali]] walked in their wake. "Say 'Amen' at the end of my prayer," the Holy Prophet told them. But, upon seeing those faces filled with piety and grandeur, the Christians stopped short of entering the contest. They recognized the Prophet's authority, and paid the tribute.<ref>Fadha'il al-Khmasah min al-Sihah al-Sittah (Merits of the Five in the Six Authentic Books of Traditions), vol. 1, p.244. It refers to the great books which confirm this narrative. Among them are: Tafsir al-Zamakhsahri (Qur'anic Exgesis by al-Zamakhshari), Sahih Muslim, Musnad Ahmad bin Hanbal, Al-Durr al-Manthoor (The Scattered Pearls), by al-Suyooti, al-Fakhr al-Razi, and al-Tirmidhi.</ref><br />
<br />
The noble verse called Hassan and Hussain "our sons," mentioned the Prophet Muhammad, and referred to Ali as "ourselves" and Fatima as "our women." She symbolizes the whole of womankind in this verse. <br />
<br />
==Source==<br />
<br />
*[https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/mubahala-SIM_5289?lang=en referenc eworks]<br />
*[https://alhassanain.org/Hussein%20Bin%20Ali/hussein_bin_ali_html/hussein_bin_ali.htm Jalali, Hussein Bin Ali]<br />
<br />
==Reference==<br />
[[Category:Historical events]]<br />
[[Category:Virtues of Ahl al-Bayt]]<br />
[[Category:Islamic Terminologies]]<br />
<references /></div>Kashanihttps://en.wikihussain.com/index.php?title=Mubahala&diff=11746Mubahala2020-07-27T06:34:23Z<p>Kashani: </p>
<hr />
<div>'''Mubahala''' literally means “mutual imprecation, curse” (e.g. “may God’s curse over the one of us who is wrong, who lies”), implies swearing a conditional curse (e.g. “may God’s punishment hit me, may I be cursed if...”) and a purifying oath.<br />
<br />
In fact, the term indicates: <br />
1. spontaneously swearing a curse in order to strengthen an assertion or to find the truth; <br />
2. a kind of ordeal, invoked for the same purpose, between disputing individuals or parties.<br />
<br />
==Verse== <br />
<br />
Verse 61 of sura Al 'Imran refers to this event:<br />
<br />
فَمَنْ حَاجَّکَ فِیهِ مِنْ بَعْدِ مَا جَاءَکَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ أَبْنَاءَنَا وَأَبْنَاءَکُمْ وَنِسَاءَنَا وَنِسَاءَکُمْ وَأَنْفُسَنَا وَأَنْفُسَکُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَتَ اللَّهِ عَلَى الْکَاذِبِینَ<br />
<br />
‘Should anyone argue with you concerning him (Jesus), after the knowledge that has come to you, say, 'Come! Let us call our sons and your sons, our women and your women, our souls and your souls, then let us pray earnestly and call down Allah's curse upon the liars.'<br />
<br />
==Story==<br />
The Qur'anic exegesists and scholars say that this noble verse was revealed when the Christians of the city of Najran agreed with the Messenger of Allah to pray to Allah to destroy the party which stuck to falsehood. As agreed, and on time, the Holy <nowiki>[[Prophet]]</nowiki> went out to the place chosen for the contest. He carried Imam [[Hussain ibn Ali|Hussain]] and took Imam [[Hasan B. ʿAli B. Abi Taleb|Hassan]] by the hand. [[Fatima]] followed behind while [[Imam [[ʿAli ibn Abi Talib|Ali]]]] walked in their wake. "Say 'Amen' at the end of my prayer," the Holy Prophet told them. But, upon seeing those faces filled with piety and grandeur, the Christians stopped short of entering the contest. They recognized the Prophet's authority, and paid the tribute.<ref>Fadha'il al-Khmasah min al-Sihah al-Sittah (Merits of the Five in the Six Authentic Books of Traditions), vol. 1, p.244. It refers to the great books which confirm this narrative. Among them are: Tafsir al-Zamakhsahri (Qur'anic Exgesis by al-Zamakhshari), Sahih Muslim, Musnad Ahmad bin Hanbal, Al-Durr al-Manthoor (The Scattered Pearls), by al-Suyooti, al-Fakhr al-Razi, and al-Tirmidhi.</ref><br />
<br />
The noble verse called Hassan and Hussain "our sons," mentioned the Prophet Muhammad, and referred to Ali as "ourselves" and Fatima as "our women." She symbolizes the whole of womankind in this verse. <br />
<br />
==Source==<br />
<br />
*[https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/mubahala-SIM_5289?lang=en referenc eworks]<br />
*[https://alhassanain.org/Hussein%20Bin%20Ali/hussein_bin_ali_html/hussein_bin_ali.htm Jalali, Hussein Bin Ali]<br />
<br />
==Reference==<br />
[[Category:Historical events]]<br />
[[Category:Virtues of Ahl al-Bayt]]<br />
[[Category:Islamic Terminologies]]<br />
<references /></div>Kashanihttps://en.wikihussain.com/index.php?title=The_Forerunners_of_Martyrdom&diff=11744The Forerunners of Martyrdom2020-07-27T06:29:50Z<p>Kashani: /* ‘Abd Allah ibn Yaqtar Humayri, Imam al-Hussain’s foster brother */</p>
<hr />
<div>'''The Forerunners of Martyrdom''' are those followers of Imam [[Hussain ibn Ali|Hussain]] captured and killed by [[Obayd-Allah Ibn Ziad|Ibn Ziad]]’s troops before the [[Karbala|battle of Karbala]]. <br />
<br />
==Martyrs who carried messages==<br />
Beside those killed at the battlefield, there were others who took the duty of carrying messages between [[Kufa]] and Mecca and attained [[martyrdom]] as letter carriers. <br />
<br />
===‘Abd Allah ibn Yaqtar Humayri===<br />
‘Abd Allah ibn Yaqtar Humayri was Imam al-Hussain’s foster brother. According to historical sources, “Imam al-Hussain sent ‘Abd Allah ibn Yaqtar Humayri to Kufa to deliver the reply he had written to [[Muslim b. ʿAqil b. Abi Talib|Muslim ibn ‘Aqil]]. [[Obayd-Allah Ibn Ziad|Ibn Ziyad]]’s notorious spy, Hasin ibn Tamim, arrested him in an area called Qadissiyyah near [[Karbala]]. Hasin ibn Tamim took him to ‘Ubayd Allah ibn Ziyad. ‘Ubayd Allah asked ‘Abd Allah ibn Yaqtar Humayri what Imam al-Hussain had sent him to do. He did not give any answer to this question.<br />
<br />
‘Ubayd Allah ibn Ziyad ordered him to the top of the palace where he must curse ‘the lying son of the liar’ ''[kadhdhab ibn kadhdhab]''. (By this ‘Ubayd Allah meant Imam al-Hussain.) ‘Ubayd Allah said, ''“Then you must come down and get the judgement I will issue for you.”''<br />
<br />
He went on top of the palace, turned to the people and addressed them, ''“O people! I am a messenger from al-Hussain son of Fatimah the daughter of Allah’s Prophet. I have been sent to you. The message he entrusted to me to give to you, the people, is that he requests you to help and support him in his uprising against the sons of Marjanah and Sumayyah.”''<br />
<br />
At this point, ‘Ubayd Allah gave orders to his agents that they should drop ‘Abd Allah ibn Yaqtar Humayri from the top of the palace to the ground. When they did this, his bones were broken. Then, as he was breathing his last, ‘Abd Allah ibn ‘Umayr, a faqih (religious jurisprudent) of Kufa, cut his head off. When the people criticized him for doing so, he sarcastically replied, ''“I wanted to put him out of his misery.”''<br />
<br />
===Qays ibn Mashar al-Saydawi===<br />
One of the couriers who was martyred was Qays ibn Mashar al-Saydawi. He had carried a letter from Muslim ibn ‘Aqil to Imam al-Hussain, and was bringing the Imam’s reply to Kufa when he was arrested by the villainous spy Hasin ibn Tamim and brought before ‘Ubayd Allah ibn Ziyad. ‘Ubayd Allah ibn Ziyad asked him what the contents of the letter were.<br />
<br />
He replied, ''“I tore the letter to pieces so that you could not find out what the contents were.”'' ‘Ubayd Allah ibn Ziyad asked, ''“To whom was the letter addressed and written?”'' Qays said, ''“A number of people whose names I do not know.”'' ‘Ubayd Allah said, “If you do not know their names, then at least go on the pulpit and curse ‘the lying son of the liar’ ''[kadhdhab ibn kadhdhab]''.” Qays ibn Mashar al-Saydawi went on the pulpit and said, ''“O people! Verily al-Hussain ibn ‘Ali is the best creation of Allah and son of Fatimah the daughter of the Holy Prophet (S). I am a messenger from him sent to you.''<br />
<br />
''We separated from each other at an area called Hajar. You should hasten to join and help him.”'' At that moment he cursed ‘Ubayd Allah ibn Ziyad and his father, and sent peace and blessings upon Amir al-Mu’minin, Imam ‘[[ʿAli ibn Abi Talib|Ali]]. Ibn Ziyad gave orders to his agents to bring Qays ibn Mashar al-Saydawi down from the pulpit and kill him.”<ref>Tustari, Qamus al-Rijal; Absar al-‘Ayn fi Ansar al-Husayn (as); Dhakhirah al-Darin fima Yata‘alliqu bi al-Husayn wa Ashabih; Ma‘ali al-Sibtayn; Pishva-ye Shahidan (The Leader of Martyrs); Nafs al-Mahmum; Tarikh Tabari; etc.</ref><br />
<br />
==Kufan Supporters of Imam Hussain==<br />
After Muslim ibn ‘Aqil came to Kufa, and before the martyrdom of [[Hussain ibn Ali|Imam al-Hussain]], a number of people were martyred because of paying allegiance or sending messages to Imam al-Hussain. Others were martyred because they wanted to escape and help Imam al-Hussain but were discovered before they could succeed. We will now mention some of them:<br />
<br />
===‘Ammarah ibn Salkhab Azdi===<br />
He was one of the Shi‘a who had paid allegiance to Muslim ibn ‘Aqil in Kufa. When Muslim was captured, Ibn Ziyad also captured ‘Ammarah ibn Salkhab Azdi and asked, ''“What tribe are you from?”'' He answered, ''“I come from the tribe of Azd ibn Ziyad.”'' ‘Ubayd Allah bin Ziyad gave orders to his agents to take ‘Ammarah to his tribesmen and separate (cut) his head from his neck.<br />
<br />
Abu Ja‘far recounts, ''“They cut his head off in the presence of his tribesmen.”''<br />
<br />
===‘Abd al-A‘la ibn Yazid al-Kalbi===<br />
‘Abd al-A‘la ibn Yazid al-Kalbi was an astute horseman and a very brave Shi‘a of Kufa. He was a supporter of Muslim ibn ‘Aqil. After Muslim ibn ‘Aqil was deserted by the people, Kathir ibn Shahab arrested ‘Abd al-A‘la and handed him over to ‘Ubayd Allah ibn Ziyad.<br />
<br />
Abu Mikhnaf recounts, ''“After the martyrdom of Muslim ibn ‘Aqil, ‘Ubayd Allah ibn Ziyad called for ‘Abd al-A‘la. He asked him how he was feeling. ‘Abd al-A‘la answered, ‘I came out in order to be a spectator at the battlefield.''<br />
<br />
''I did not have any intention of fighting against you.’ ‘Ubayd Allah asked him to swear upon Allah that he was telling the truth. ‘Abd al-A‘la refused to swear. Therefore, they took him to a place infested with wild and vicious animals and he was martyred there.”''<br />
<br />
==Source==<br />
<br />
*[https://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]<br />
<br />
==References==<br />
<br /><br />
[[Category:Battle of Karbala]]<br />
[[Category:Martyrdom]]<br />
<references /></div>Kashanihttps://en.wikihussain.com/index.php?title=Shimr_b._Dhi_l-Jawshan&diff=11734Shimr b. Dhi l-Jawshan2020-04-07T14:53:44Z<p>Kashani: </p>
<hr />
<div>{{Infobox person wikishia<br />
| name = <!--default is the page name--><br />
| known for = Murderer of Imam al-Hussain<br />
| image = <br />
| image_size =<br />
| caption = <br />
| Full Name = Shimr b. Dhi l-Jawshan<br />
| Kunya = Abu Sabigha<br />
| Epithet = <br />
| Well Known As = <br />
| Religious Affiliation = <br />
| Lineage = Hawazin<br />
| Wellknown Relatives = <br />
| Birth = <br />
| Place of Birth =<br />
| Places of Residence = <!--if there is more than one place of residence--><br />
| Place of Residence = Kufa<br />
| Death = 66/685<br />
| Cause of Death =<br />
| Martyrdom = <!--in case of martyrdom--><br />
| Cause of Martyrdom = <br />
| Burial Place = <br />
| Era = Yazid b. Mu'awiyya, Umayyad dynasty<br />
| Known for = Murderer of Imam al-Hussain<br />
| Professors = <br />
| Students = <br />
| Notable roles = Commander of left side of 'Umar b. Sa'd's army<br />
| Works = <br />
| Activities = One of Tabi'un, companions of Imam Ali in the battle of Siffin, participating in the event of Ashura, ...<br />
}}<br />
'''Shimr b. Dhi l-Jawshan''' (Arabic: شمر بن ذی الجوشن), a chief of the tribe of Hawazin and one of the Tabi'un, is one of the most detested figures for the [[Shiʿa|Shi'a]] because of his role in the Tragedy of [[Karbala]]. In the beginning, Shimr was one of the companions of [[Ali ibn Abi Talib|Imam 'Ali]] but later became an arch-enemy of the Imam and his family.<br />
<br />
He played a significant role in the tragedy of Karbala, including paving the ground for the [[martyrdom]] of [[Muslim b. ʿAqil b. Abi Talib|Muslim b. 'Aqil]], starting the battle on the day of [[Ashura|'Ashura]], leading the left wing of the army of [[Omar Ibn Sa’d|'Umar b. Sa'd]], murdering Imam al-Hussain, attacking the tents of the Imam's family, and trying to murder [[Ali b. al-Hussain|Imam al-Sajjad]], and this is why Shimr is cursed in [[Ziyara Ashura|Ziyarah 'Ashura]].<br />
<br />
He was defeated by [[al-Mukhtar al-Thaqafi]], and his head was cut off.<br />
<br />
==Lineage==<br />
<br />
Abu Sabigha Shimr b. Dhi l-Jawshan was one of the Tabi'un and chiefs of the tribe of Hawazin from the clan of Banu 'Amir b. Sa'sa'a and the family of Dibab b. Kilab. This is why in some sources he is called 'Amiri, Dibabi, or Kilabi.<br />
<br />
Shimr's birth date is not known.<br />
<br />
His father's name was Shurahbil b. A'war b. 'Amr. Different explanations have been given as to why he was called Dhu l-Jawshan (the owner of the armor) including that he was the first Arab man who put on armor, and this armor was given to him by the king of Iran.<br />
<br />
At first, Dhu l-Jawshan did not accept the [[Prophet Muhammad|Prophet]]'s call to Islam, but after the Conquest of Mecca, when polytheists surrendered themselves to Muslims, he converted to Islam.<br />
<br />
==Religious Shift==<br />
<br />
Shimr was one of the companions of Imam 'Ali and helped him in the Battle of Siffin. But later he turned away from the Imam and became a staunch enemy for him and his family.<br />
<br />
When Hujr b. 'Adi, one of the companions of the Prophet and Imam 'Ali, was arrested, Shimr was one of the people who falsely testified that Hujr had become an apostate and a rebel. In the Tragedy of Karbala, also, he was one of the people who played a major role in murdering the Imam.<br />
<br />
==Role in the Tragedy of Karbala==<br />
<br />
When Muslim b. 'Aqil went to [[Kufa]] in 60/680 as a representative of Imam al-Hussain, Shimr got a commission from [[Obayd-Allah Ibn Ziad|'Ubayd Allah b. Ziyad]] not to let the people gather around Muslim b. 'Aqil. Fulfilling this task, Shimr gave a speech in which he called Muslim b. 'Aqil a rebel and warned the Kufans of the army of the central government in Syria.<br />
<br />
When Imam al-Hussain arrived in Karbala, 'Umar b. Sa'd, the commander of the Kufan army, wanted to find a peaceful solution for the conflict, But Shimr encouraged 'Ubayd Allah b. Ziyad, who seemed to be inclined to 'Umar b. Sa'd's intention, to go for violent measures.<br />
<br />
In the afternoon of [[Muharram]] 9, 61/680, Shimr arrived in Karbala with an army of four thousand soldiers and a threatening letter from 'Ubayd Allah b. Ziyad. When 'Umar b. Sa'd saw the letter, he criticized Shimr for destroying the chance of peace, but still complied with 'Ubayd Allah b. Ziyad's command and prepared for battle with Imam al-Hussain. Shimr became a commander of his army.<br />
<br />
As Shimr was from the same tribe as [[Umm al-Banin]], the mother of [[Abbas B. ʿAli B. Abu Taleb|'Abbas b. 'Ali]], in the evening of [[Tasu'a]] he came close to the camp of Imam al-Hussain and addressed 'Abbas and his brothers as nieces and wanted them to abandon Imam al-Hussain in return for a safe-conduct from 'Ubayd Allah b. Ziyad, but they refused and remained with Imam al-Hussain.<br />
<br />
===On the Day of 'Ashura===<br />
In the morning of the day of 'Ashura', Shimr became the commander of the left wing of 'Umar b. Sa'd's army. When approaching the tents of Imam al-Hussain, he was faced with a ditch and burning firewood around the tents. This made him say rude words to the Imam. He also cut the Imam's speech for the Kufan army on the excellences of his family and the commands of the Prophet to love his [[Ahl al-Bayt]].<br />
<br />
When [[Zuhayr b. al-Qayn al-Bajali|Zuhayr b. Qayn]] started his speech to advise the people of Kufa and invited them to support Imam al-Hussain, Shimr threw an arrow to him and insulted him.<br />
<br />
When [[ʿAbd Allah b. ʿUmayr al-Kalbi|'Abd Allah b. 'Umayr al-Kalbi]] was martyred, Shimr ordered his slave to kill 'Abd Allah's wife who was sitting next to the body of her husband.<br />
<br />
When most of the Imam al-Hussain's companions were killed and he was in the middle of the battle, Kufans attacked the tents. Shimr put his spear in the tent of the Imam and called for fire to burn the tent.<br />
<br />
===Murdering Imam al-Hussain===<br />
Shimr commanded his soldiers to shoot the Imam's body with their arrows, and then attack him. There are different reports as to who murdered the Imam and cut off his holy head. According to al-Waqidi, it was Shimr who did so and then stepped on the Imam's body with his horse. According to some reports he sat on the Imam's chest and cut his holy head from behind.<br />
<br />
After murdering Imam al-Hussain and attacking and burning his tents, Shimr intended to murder Imam al-Sajjad as well, but he was stopped from doing so.<br />
<br />
===After 'Ashura===<br />
On Muharram 11, 61/680, 'Umar b. Sa'd commanded his soldiers to cut off the heads of the 72 martyrs of Karbala, and take them, under the supervision of Shimr and some other commanders, to 'Ubayd Allah b. Ziyad in Kufa.<br />
<br />
Ibn Ziyad, in turn, commissioned Shimr to take the heads and the captives to [[Yazid]] in Damascus. At the court of Yazid, Shimr gave an insulting speech about Imam al-Hussain and his companions.<br />
<br />
After the return of Ahl al-Bayt to [[Medina]], Shimr went back to Kufa. It is said that in this period he would pray and ask God for forgiveness, but still he would justify his crime by calling it obedience to rulers.<br />
<br />
==End of Life==<br />
During al-Mukhtar's uprising started in 66/685, Shimr took part in the war against him. But al-Mukhtar was able to defeat his opponents, and thus Shimr ran away from Kufa. Al-Mukhtar sent a group to chase him; they found and killed Shimr, sent his head to al-Mukhtar, and threw his body to be eaten by dogs.<br />
<br />
==Status in the Eyes of Sunnis==<br />
Shimr has narrated from his father, and Abu Ishaq al-Subay'i has narrated from Shimr. However, Sunni sources mention Shimr disparagingly, regarding him unqualified for narrating hadith because of his participation in the murder of Imam al-Hussain.<br />
<br />
==References==<br />
<br />
*[http://en.wikishia.net/view/Shimr_b._Dhi_l-Jawshan WikiShia, An online encyclopedia of the school of Ahl al-Bayt]<br />
<br />
[[category: Individuals]]<br />
[[category: Historical Characters]]<br />
[[category: Imam Hussain’s Enemies]]<br />
[[category: Murderers of Imam Hussain's army]]</div>Kashanihttps://en.wikihussain.com/index.php?title=Hussain_ibn_Ali&diff=11733Hussain ibn Ali2020-04-07T14:52:39Z<p>Kashani: </p>
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<div>{{infobox person<br />
| name =Hussain ibn Ali<br />
| native_name = ٱلْحُسَیْن ابْن عَلِی ابْن أَبِی طَالِب<br />
| image = Imam Hussain shrine.jpg<br />
| known_for = Being a grandson of the Islamic prophet Muhammad, The Battle of Karbala, The third Imam of Shi'a<br />
| birth_date = 3 Sha'aban AH 4 (10 January 626)<br />
| birth_place =Medinah, Hijaz<br />
| father =Ali<br />
| mother =Fatima<br />
| relatives =Muhammad (maternal grandfather), Hasan ibn Ali (brother), Zaynab bint Ali (sister) Muhsin ibn Ali (brother), Umm Kulthum bint Ali (sister), Abbas ibn Ali (brother)<br />
| spouse =Shahrbanu, Umme Rabab, Umme Laylā<br />
| children = 'Alī Zayn al-'Ābidīn, Sakīnah (Mother: Shahrbanu), 'Alī al-Akbar, Fāṭimah aṣ-Ṣughrá (Mother: Laylā), Sukaynah, 'Alī al-Aṣghar(Mother: Rubāb)<br />
| death_date = 10 Muharram AH 61- aged 55 (10 October 680)<br />
| death_place =Karbala, Umayyad section of Mesopotamia<br />
| resting_place = Karbala Governorate, Iraq<br />
}}<br />
'''Hussain ibn Ali''' was [[Muhammad]]'s grandson and son of [[Fatima]], the Prophet's daughter. His father was [[Ali ibn Abi Talib]], Muhammad's cousin and devoted follower, who became the fourth Muslim caliph and the first [[imam]] of the Shi'i branch of [[Islam]]. The Shi'i revere Hussain as their third imam and as a martyr.<br />
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After Ali's assassination in 661, Hussain's older brother, [[Hasan]], became caliph and second imam. Soon Hasan was forced to abdicated, however, in favor of [[Mu'awiya]], a powerful clan leader and political rival who established the [[Umayyad]] caliphate. While Hussain reluctantly recognized Mu'awiya's rule, he refused to pledge allegiance to him. Hussain believed that, as direct descendants of Muhammad, Ali's sons were the rightful heirs to the caliphate. When Mu'awiya died in 680, the caliphate passed to Yazid, Mu'awiya's son and chosen successor. Hussain refused to recognize the legitimacy of Yazid's rule and again withheld his allegiance to the Umayyads. [[Yazid]], however, threatened to kill anyone not loyal to him, prompting Hussain to flee to Mecca seeking sanctuary.<br />
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Shi'i Muslims in [[Kufa]], a city in Iraq, asked Hussain to lead them in a revolt against Yazid and to claim his rightful position as caliph. Hussain's cousin, [[Muslim ibn Aqil]], verified that he had strong support in Iraq. Hussain then set out for Kufa with family members and followers. The governor of Iraq, a supporter of [[Yazid]], sent 4,000 men to intercept the caravan. At [[Karbala]], this force trapped Hussain's small band, 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.<br />
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Hussain's [[martyrdom]] is considered a defining event in Shi'i Islam. Few personalities in Muslim history have had as enduring an influence on Islamic thought and piety as Hussain. His death provided his followers with a new passion. Shi'i Islam gained in strength, ensuring the continuance of Hussain's legacy. Shi'i Muslims still consider a pilgrimage to his tomb in Karbala second in importance only to the hajj. Modern Muslim political groups draw inspiration from Hussain as a symbol of resistance against tyranny. <br />
==After the Martyrdom of Hasan b. Ali==<br />
The death of Hasan in 50/670, apparently by poisoning, strained the relationship with [[Mu’awiya]] further. Hasan refused to name his suspect, probably Mu’awiya, to his brother since he did not wish to obligate him to retaliate. He asked to be buried with his grandfather [[Muhammad]]. If this demand were to provoke a danger of blood-shed, however, he wished to be buried next to his mother [[Fatima]]. When Marwan b. Hakam opposed Hasan’s burial near Muhammad on the grounds that ‘Othman had not been buried there, Hussain appealed to the helf al-fozul, a solidarity pact of several clans of Qoraysh, to back the right of the Prophet’s family against the Banu Umayya. His brother Muhammad b. Hanafiya and others, however, prevailed upon him to heed Hasan’s wish to avoid bloodshed and to bury him next to his mother. At the same time the Kufan Shiʿites shifted their allegiance to him. Their leaders met with the sons of Jaʿda b. Hobayra b. Abi’l-Wahb Maḵzumi, grandsons of ʿAli’s sister Omm Haneʾ, in the house of Solayman b. Sorad Khozaʿi and wrote Hussain a letter of condolence on the death of his brother in which they assured him of their loyalty. The Banu Jaʿda informed him of the high esteem of the Kufans for him, their longing that he would join them, their loathing of Mu’awiya, and their dissociation from him. Hussain wrote them that he was still bound to keep the peace concluded by Hasan as long as Mu’awiya was alive and asked them to conceal their feelings. If he were still alive at Mu’awiya’s death he would inform them of his views.<br />
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His supporters from Iraq, however, kept visiting him in Medina in large numbers, and ʿAmr, the son of the caliph ‘Othman, warned the governor Marwan. The latter informed [[Mu’awiya]], who instructed him to leave Hussain alone as long as he would not display any hostility to him but also to withhold any sign of friendship from him. Marwan wrote Hussain a menacing letter, warning him against sowing renewed discord in the community. Hussain answered him scornfully, enumerating Mu’awiya’s offences, such as his recognition of Ziad as his brother in violation of Islamic law and his execution of Hojr b. ʿAdi, and rejected his threats. Mu’awiya complained to his entourage about Hussain, but refrained from further threats and continued to send his regular subsidy and gifts.<ref>Baladhori, II, pp. 458-60</ref> Jointly with the sons of several other prominent Companions of Muhammad, Hussain resisted Mu’awiya’s demands that they pledge allegiance to his son Yazid, whom he had appointed as his successor in breach of both his treaty with Hasan and ʿOmar’s principle of election by the consultation (Shura).<br />
==After the Death of Mu’awiya==<br />
After Mu’awiya’s death on 15 Rajab 60/22 April 680, [[Yazid]] immediately instructed the governor of Medina, ʿOtba b. Abi Sofyan, to compel Hussain, ʿAbd-Allah b. ʿOmar, and ʿAbd-Allah b. Zobayr to pledge their allegiance. ʿAbd Allah b. Zobayr and Hussain left separately for Mecca to seek asylum. The account of Waqedi <ref>apud Tabari, II, pp. 222-23; tr., XIX, pp. 9-10; Ibn Saʿd, p. 56</ref> that the two left together is unreliable. Hussain was accompanied by his household, his sons, brothers, and the sons of Hasan. Muhammad b. Hanafiya did not join him and urged him not to move to Iraq before receiving the oath of allegiance there. Hussain should rather stay in Mecca or hide in the desert and mountains until the sentiments of the people became clear. Hussain traveled the main road to Mecca, refusing to avoid being pursued by taking a side road. ʿOtba b. Abi Sofyan, in spite of Marwan’s prodding, did not wish to use violence against the grandson of the Prophet, and Yazid replaced him for his inaction. In Mecca Hussain stayed in the house of ʿAbbas b. ʿAbd-al-Mottaleb <ref>Ibn Saʿd, p. 56</ref> and remained there for four months.<br />
==Oath of Allegiance to Hussain==<br />
In Kufa the leaders of the Shiʿa, on learning of Muawiya’s death, assembled again in the house of Solayman b. Sorad. They wrote to Hussain praising God for having destroyed the obstinate tyrant Mu’awiya, who had seized the rule of the Muslim community without its consent, appropriated its fayʾ (immovable properties acquired by conquest) and made it pass into the hands of the wealthy and powerful, who had killed their best men and retained the most evil among them. They urged Hussain to join them, since they had no [[imam]]. They informed him that they did not attend the Friday prayer with Mu’awiya’s governor Noʿman b. Bashir Ansari and would drive him out of the town as soon as Hussain agreed to come to them. They sent him in short order seven messages with bags of letters of support by Kufan warriors and tribal leaders. The first two of them arrived in Mecca on 10 Ramazan 60/13 June 680. Hussain wrote the Kufans that he understood from their letters that they had no imam and they wished him to come to unite them by right guidance. He informed them that he was sending his cousin [[Muslim ibn Aqil]] b. Abi Taleb to report to him on the situation. If he found them united as their letters indicated he would speedily join them, for it was the duty of the imam to act in accordance with the Koran, to uphold justice, to proclaim the truth, and to dedicate himself to the cause of God. <br />
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Hussain was also visited by a Shiʿite supporter with two of his sons from Basra, where Shiʿite sentiment was otherwise limited. He then sent identical letters to the chiefs of the five divisions into which the Basran tribes were divided for administrative purposes. He wrote them that God had preferred the Prophet Muhammad above all His creatures and that his family were his legatees (awsiaʾ) and heirs of his position. Their people (Qoraysh) had illegitimately claimed the right which belonged exclusively to the Prophet’s family. The family had consented to their action for the sake of the unity of the community. Those who had seized the right of the Prophet’s family had set many things straight and had sought the truth. He, Hussain, prayed to God for mercy on them and on the Prophet’s family. He was now summoning them to the Book of God and the tradition (sunna) of His Prophet. The tradition had indeed been destroyed while innovation had been spread. Hussain promised to guide them on the path of righteousness if they would obey and follow him. The contents of the letter closely reflected the guideline set by [[ʿAli ibn Abi Talib|ʿAli]], who had strongly upheld the sole right of the family of the Prophet to leadership of the Muslim community but had also praised the conduct of the first caliphs Abu Bakr and ʿOmar. While most of the recipients of the letter kept it secret, one of them suspected that it was a ploy of the governor [[ʿObayd-Allah Ibn Ziad]] to test their loyalty and turned it over to him. ʿObayd-Allah seized and beheaded Hussain’s messenger and addressed a stern warning to the people of Basra.<ref>Tabari, II, pp. 235-36, 240-41</ref><br />
==Muslim b. ‘Aqil’s Martyrdom==<br />
The mission of Muslim b. ʿAqil was initially successful. The Kufan Shiʿites visited him freely, and 18,000 men are said to have enlisted with him in support of Hussain. He wrote to Hussain, encouraging him to come swiftly to Kufa. The situation changed radically when Yazid replaced Noʿman b. Bashir by ʿObayd-Allah b. Ziad, ordering the latter to deal severely with Muslim b. ʿAqil. ʿObayd-Allah succeeded in intimidating the tribal chiefs. A revolt collapsed when the rebels failed to capture the governor’s palace. Muslim b. ʿAqil was found and delivered to ʿObayd-Allah, who had him beheaded on the top of the palace and his body thrown down to the crowd. [[Haniʾ b. ʿUrwa al-Muradi|Haniʾ b. ʿUrwa]], chief of the tribe of Morad, was also crucified for having sheltered him. Yazid wrote to ʿObayd-Allah, commending him highly for his decisive action and ordering him to set up watches for Hussain and his supporters and to arrest them but to kill only those who would fight him.<br />
==Hussain’s Departure to Kufa==<br />
Before news of the adverse turn of events arrived in Mecca, Hussain set out for Kufa on 8 or 10 Dhu’l-Hejja 60/10 or 12 September 680, breaking off his hajj for the ʿomra (the lesser pilgrimage). He was accompanied by some fifty members of his family, close kin, and a few supporters. He had been advised by ʿAbd-Allah b. ʿOmar and other prominent men of Qoraysh against his move. According to most accounts, ʿAbd-Allah b. Zobayr, seeing him as a rival in his own bid for popular support, urged him to join his partisans in Kufa <ref>see esp. Ibn Saʿd, p. 56</ref>, but this is contradicted by other reports, according to which he offered to support him if he would rise in Mecca.<ref>Baladhori, II, p. 467</ref> His uncle ʿAbd-Allah b. ʿAbbas in particular warned him not to trust the Kufans, who had betrayed his father and his brother and pleaded with him not to take his women and children along if he insisted on accepting their invitation. Hussain regularly thanked his advisers for their concern but replied that he must leave the outcome to the decision of God. After Hussain’s departure, his cousin ʿAbd-Allah b. Jaʿfar sent him a letter with his sons ʿAwn and Muhammad, in which he implored him once more not to proceed. He further induced the governor of Mecca, ʿAmr b. Saʿid Ashdaq, to write a guarantee of safety and protection for him if he would return to Mecca. The governor sent his brother Yahya b. Saʿid with a group of men and ʿAbd-Allah b. Jaʿfar to persuade Hussain, but he told them that he had seen a vision of the Prophet, who had ordered him to proceed, whatever the outcome. As he continued on his way, there was a minor scuffle between his supporters and the messengers of the governor, who then returned to Mecca. The two sons of ʿAbd-Allah b. Jaʿfar accompanied Hussain and were killed with him.<br />
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ʿObayd-Allah b. Ziad sent his police chief Hussain b. Tamim to Qadesiya with the order to block the roads from Hejaz to Iraq. Hussain learned of this from some bedouins he met, who stated that they were cut off from Kufa, but he continued on his way. In Thaʿlabiya he first received news of the abortive Kufan rising and the execution of Muslim b. ʿAqil and Haneʾ b. ʿOrwa. The reliability of reports that he considered turning back at this stage and changed his mind only because of the resolve of Muslim’s brothers to seek revenge or death is to be doubted. In Zobala he was informed that a messenger he had sent to Kufa to announce his imminent arrival had been intercepted and killed by ʿObayd-Allah b. Ziad by having him thrown from the roof of his palace. In a written statement he broke the news to his supporters, acknowledging that the Kufan Shiʿites had deserted him, and encouraged anyone who so wished, to leave freely without guilt. Most of those who had joined him at various stages on the way from Mecca now left him.<br />
==The Battle of Karbala==<br />
Soon after leaving Sharaf his supporters sighted a troop of 1,000 Kufan mounted men under the command of [[Hurr b. Yazid Riahi Tamimi]]. He turned off the road towards the left and alighted at Dhu Hosom near [[Karbala]], where he was joined by the Kufan troop. Hussain ordered the call to prayer to be made and addressed the Kufans, reminding them that they had invited him to come because they were without an [[imam]]. He told them that he intended to proceed to Kufa with their support, but if they were now opposed to his coming, he would return to where he had come from. The Kufans did not respond, but performed the midday prayer under his leadership. After the afternoon prayer he addressed them again. He stressed the prior right of the Prophet’s family to govern them and mentioned the letters he had received from them. When Hurr claimed that they knew nothing of these letters, he had the saddle-bags with them brought forward and scattered the letters before them. Hurr averred that they were not of those who had written them and that they were under order to bring him to ʿObayd-Allah b. Ziad. When Hussain set out to move, Hurr blocked his way. After a heated exchange, Hurr explained that he had not been ordered to fight Hussain but to bring him to Kufa. If Hussain would not follow him, Hurr would not allow him to take the route to either Kufa or Medina. He would write to ʿObayd-Allah for further instructions, and, also suggested that Hussain should write to Yazid or ʿObayd-Allah. Hussain did not accept the advice and turned left in the direction of ʿOdayb and Qadesiya. Hurr kept following him and warned him against a fight in which he would inevitably perish, but he was unable to prevent four Kufan Shiʿites from joining him. When they reached the district of Ninawa, a village near Karbala, a messenger arrived from Kufa with instructions for Hurr to force Hussain to camp in the open desert in a place without fortification and water. ʿUbayd Allah’s aim evidently was to force Hussain to start fighting. As Hurr prevented him from alighting either in Ninawa or Ghazeriya (a village to the northeast of [[Karbala]]), on 2 [[Muharram]] 61/2 October 680, he set his camp in the desert land of Karbala at a location that was without [[water]].<br />
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The following day a Kufan army of 4,000 men arrived under the command of [[ʿOmar b. Saʿd]] b. Abi Waqqas. ʿOmar b. Saʿd had been appointed by ʿUbayd Allah governor of Rayy and been sent off to fight the Deylamites, but was recalled to lead the army against Hussain. As the son of one of the most eminent early Companions of Muhammad, he was loath to use force against the Prophet’s grandson and asked to be excused from the mission. ʿUbayd Allah demanded that he return the letter of appointment for the governorship of Rayy if he refused to lead the campaign against Hussain. After some delay, ʿOmar accepted the command, evidently still hoping that he could avoid a battle. He first sent a messenger to Hussain to inquire about the purpose of his coming to Iraq. Hussain answered again that he had responded to the invitation of the people of Kufa but was ready to leave if they now disliked his presence. When ʿOmar b. Saʿd reported back to ʿObayd-Allah, the governor instructed him to offer Hussain and his supporters the opportunity to swear allegiance to Yazid. If they were to do so, he would judge the matter further. Shortly afterwards, he ordered ʿOmar b. Saʿd to cut off Hussain and his followers from access to the water of the Euphrates. ʿOmar stationed 500 men along the river, but was unable to prevent Hussain’s brother ʿAbbas with fifty men from filling their water-skins in a night sortie.<br />
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While the formal standoff continued, Hussain sent a messenger to ʿOmar b. Saʿd, suggesting that they meet privately at night between the camps. They met and are said to have talked for much of the night. No one was present to hear their conversation, but there were rumors that Hussain proposed that they both leave their armies and together go to see Yazid. ʿOmar b. Saʿd, however, refused to do so, afraid of being punished by ʿObayd-Allah. The majority of the transmitters, rather, maintained that Hussain offered ʿOmar three choices: Either he would return to where he had come from, or he would go to Syria to submit to Yazid personally, or he could be sent to one of the border stations to fight the infidels. ʿOmar is reported to have transmitted these proposals to ʿObayd-Allah. This offer ascribed to Hussain was, however, emphatically denied by ʿOqba b. Semʿan, a client of Hussain’s wife Rabab, who survived the battle of Karbala. He testified that Hussain never offered anything but to depart and travel the land until the affairs of the people would clarify.<ref>Tabari, II, p. 314; tr., pp. 108-9</ref> An offer by Hussain to submit to Yazid at this stage must appear unlikely in view of his religious convictions, and the reports are in line with the tendency of the early tradition to accent the primary guilt of ʿObayd-Allah in Hussain’s death.<br />
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Whatever proposals ʿOmar b. Saʿd submitted to ʿObayd-Allah, they were evidently designed to avoid fighting or the surrender of Hussain to the governor in Kufa. ʿObayd-Allah is reported to have at first been ready to accept them. Shimr b. Dhi l-Jawshan advised him, however, not to allow Hussain to escape from his territory without having submitted to his authority, since this would be a sign of weakness on his part and an acknowledgment of the power of Hussain’s position; but if Hussain and his followers submitted, the governor could either punish or forgive them. ʿObayd-Allah now changed his mind and wrote to ʿOmar b. Saʿd that he had not sent him to hold him off from fighting Hussain and to intercede on his behalf. If Hussain and his supporters submitted to his authority, ʿOmar could send them to Kufa in peace. Otherwise, he should fight, kill, and disfigure them, as they deserved that. If Hussain was killed, he should make the horses trample on his chest and back since he was a disobedient rebel, an evil wrongdoer who split the community, since he, ʿObayd-Allah, had made a vow to do that to Hussain in case he was killed. If ʿOmar refused to comply with these instructions, he should surrender the command to [[Shimr b. Dhi l-Jawshan|Shimr b. Dhi’l-Jawshan]], with whom ʿObayd-Allah sent the letter. On reading it, ʿOmar b. Saʿd cursed Shimr but agreed to carry out the orders himself.<br />
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ʿOmar b. Saʿd now prepared for immediate battle in the evening of 9 Muharram/9 October. Hussain was sitting in front of his tent when his brother ʿAbbas informed him that the enemy was advancing towards them. He asked ʿAbbas to inquire about the cause of the change of their attitude. They told him that an order of the governor had arrived to attack unless Hussain and his followers submitted to his authority. Hussain asked for a delay until next morning so they would have time to decide on the option. The account stresses that he did so only in order to arrange his affairs and give counsel to his family. ʿOmar b. Saʿd was consulted and, on the advice of some of the army leaders, agreed to the postponement. Hussain once more encouraged all his supporters to leave and scatter in the desert under cover of the night, releasing them from their oath of allegiance. They might also take the members of his family along. He suggested that the enemy was looking only for him and would not search for them once they found him. Nearly all his followers, however, decided to stay and fight and to protect him. They spent the night in prayer and preparation for the battle. On the next morning, as ʿOmar b. Saʿd arranged the Kufan army in battle order, Hurr b. Yazid challenged him and went over to Hussain. He vainly addressed the Kufans, rebuking them for their treachery to the grandson of the Prophet, and was killed in the battle.<br />
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The battle of Karbala lasted from morning till sunset on 10 Muharram 61/10 October 680. ʿOmar b. Saʿd, evidently hoping to isolate Hussain and force him to surrender, did not order a general attack that would inevitably have resulted in a quick massacre. The reports rather describe numerous incidents of single combat, skirmishes, assaults, and retreat. Hussain ordered heaps of wood and reeds to be burnt in a ditch behind the tents to prevent an attack from the rear. From the front he was protected by his men, and he was not involved in actual fighting until close to the end. As the Kufans also suffered losses because of the self-sacrificing bravery of Hussain’s followers, the fighting gradually became more brutal. In one attack the enemy set the tents on fire, but the flames at first hindered their own advance. Shimr b. Dhi’l-Jawshan is mostly described as the moving spirit, viciously driving on the assault. Hussain was first wounded by an arrow hitting his mouth or throat as he was trying to reach the Euphrates to drink. After receiving further wounds, he eventually was stabbed with a spear by Senan b. Anas Nakhaʿi. As he fell, Senan and Khawali b. Yazid Asbahi joined to cut his head off. In accordance with ʿUbayd Allah b. Ziad’s instructions, ʿOmar ordered his body to be trampled by horses. Later he was buried by the Banu Asad of the nearby village of Ghazeriya in the spot where the sanctuary of Hussain arose. His head was carried to ʿUbayd Allah b. Ziad in Kufa and then to Yazid in Damascus. Later there were claims in regard to several locations to be its burial place.<br />
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The dead on the side of Hussain are said to have numbered seventy or seventy-two. At least twenty descendants of Abu Taleb were among them. The first one of these to be killed was Hussain’s own son [[ʿAli Akbar]]. As a nephew of the caliph Yazid he was offered a safe-conduct, but he refused it, proudly proclaiming that he valued his descent from the Prophet more highly.<ref>Ibn Saʿd, p. 73; Zobayri, p. 58</ref> Hussain’s son ʿAbd-Allah was still a child and is described as having been killed by an arrow while placed on his father’s knees. He can, however, hardly have been a baby as claimed in some accounts. Six of Hussain’s paternal brothers, sons of ʿAli, fell. Four of them were sons of Omm Banin bt. Hezam of the Banu Kelab. Her brother’s son, ʿAbd-Allah b. Abi Mohell b. Hezam, obtained a letter of safety for them from ʿUbayd Allah b. Ziad, but they rejected it. Three sons of Hasan and three sons of ʿAbd-Allah b. Jaʿfar were killed, as well as three sons and three grandsons of ʿAqil b. Abi Taleb. Ibn Saʿd <ref>p. 77</ref> lists among the dead two other Hashemites, a descendent of Abu Lahab, and a descendent of Abu Sofyan b. Hareth b. ʿAbd-al-Mottaleb. Among the survivors of the Prophet’s family, being led off as captives, he mentions two sons of Hasan, a son of ʿAbd-Allah b. Jaʿfar, a son of ʿAqil, and five women. According to Abu’l-Faraj Esfahani <ref>Maqatel, p. 119</ref>, three sons of Hasan survived, among them Hasan b. Hasan, who was severely wounded. Hussain’s other son named ʿAli survived because he was sick and unable to fight on the battle day. He was brought as a captive before ʿUbayd Allah b. Ziad and then before Yazid in Damascus. The latter treated him well and sent him with the women to Medina. He thus became recognized as the fourth Imam of the Shiʿites.<br />
<br />
The impact of the tragedy of Karbala on the religious conscience of Muslims has ever been deep and goes beyond its consecration of the passion and penitence motives in [[Shiʿism]]. The motivation of the major actors in it have often been debated. It is evident that Hussain cannot be viewed as simply a reckless rebel risking his and his family’s lives for his personal ambition. He refused to break his oath of allegiance to Mu’awiya despite his severe reproval of his conduct. He did not pledge allegiance to Yazid, who had been appointed successor by Mu’awiya in violation of his treaty with [[Hasan]], and most likely never agreed to do so. Yet he also did not actively seek [[martyrdom]]. He offered to leave Iraq as soon as it became clear that he no longer had any support in Kufa. It was ʿUbayd Allah who vainly sought to provoke him to start the fighting. His initial determination to follow the invitation of the Kufan Shiʿites in spite of the numerous warnings he received and his visions of the Prophet reflect a religious conviction of a mission that left him no choice, whatever the outcome. Like his father he was firmly convinced that the family of the Prophet was divinely chosen to lead the community founded by Muhammad, as the latter had been chosen, and had both an inalienable right and an obligation to seek this leadership.<br />
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The accounts of the early sources tend to put the responsibility for the death of Hussain mostly on ʿObayd-Allah b. Ziad and to exonerate the caliph Yazid, who is described as cursing his governor and stating that if he had been present he would have spared Hussain. ʿObayd-Allah certainly was eager to humiliate and kill Hussain, as is evident from his vow to have his body trampled by horses. His hatred ultimately sprang from the denunciation of Mu’awiya’s recognition of Ziad as his brother by the grandsons of the Prophet in the name of Islam. The prime responsibility for the death of Hussain, however, lay with Yazid, who knew that the grandson of the Prophet would constitute a menace to his reign as long as he was alive, even if temporarily forced to submission. Yazid wanted him dead but, as a caliph of Islam, could not afford to be seen as having ordered his death. He was aware of ʿObayd-Allah’s hatred of Hussain when he appointed him governor of Kufa and hinted in a letter to him that Hussain would reduce him to slave status again (Baladhori, II, p. 464). He commended ʿObayd-Allah highly for the execution of Muslim b. ʿAqil, and the governor could not be in any doubt as to what was expected of him. When the caliph sought in public, however, to place the onus for the slaughter of the Prophet’s grandson on him, ʿObayd-Allah reacted with resentment and declined Yazid’s wish that he next lead the assault on ʿAbd-Allah b. Zobayr in the Kaʿba.<ref>Tabari, II, p. 408, tr. p. 204</ref><br />
==The family of Hussain==<br />
Hussain’s first marriage was with Rabab, daughter of Emraʾ-al-Qays b. ʿAdi, a chief of the Banu Kalb. Her father came to Medina early during the caliphate of ʿOmar and was appointed by him amir over all tribesmen of Qozaʿa who would convert to Islam. ʿAli proposed to him to establish marriage ties, and he agreed to give three of his daughter to ʿAli, Hasan, and Hussain in marriage. Hasan and Hussain, and no doubt the daughters of Emraʾ-al-Qays, were too young for the wedding to take place immediately, and Hasan may never actually have married the girl chosen for him. Hussain later married Rabab, and in the later years of ʿAli’s caliphate, Emraʾ-al-Qays and his kin were referred to as his in-laws.<ref>ashar; Thaqafi, p. 426</ref> Rabab remained Hussain’s favorite wife, even though she was childless for many years. Probably after ʿAli’s death, she bore him a daughter Amena (Amina, Omayma), commonly known as [[Sokayna]]. Later Rabab bore him his son ʿAbd-Allah, who was still a child when he was killed at Karbala. He presumably had saved his own patronymic (konya), Abu ʿAbd-Allah, for a son by her. In some late Shiʿite sources ʿAbd-Allah is called [[ʿAli Asqar]] (q.v.), but this is without historical foundation. After Hussain’s death, Rabab is said to have spent a year in grief at his grave and to have refused to remarry. No details are known about Hussain’s marriage to Solafa, a woman of the tribe Bali of Qozaʿa. She bore him a son named Jaʿfar, who died during Hussain’s lifetime.<br />
<br />
Of Hussain’s two sons named ʿAli, the one who survived him, known as [[ʿAli b. al-Hussain|Zayn al-ʿAbedin]], the fourth Imam of the Shiʿites, was the elder and probably his first-born son. He was twenty-three at the time of the battle of Karbala and thus was born during the caliphate of ʿAli. His mother was a slave woman, probably from Sind. She was later married to a client of Hussain and had a son with him, ʿAbd-Allah b. Zobayd, who was thus a maternal brother of ʿAli Zayn al-ʿAbedin. The descendants of ʿAbd-Allah b. Zobayd later lived in Yanboʿ.<ref>Ibn Saʿd, p. 17</ref> Whereas Zayn al-ʿAbedin is called ʿAli al-Asqar in the early Sunnite sources, Muhammad Mofid <ref>pp. 236-37</ref> and other Shiʿite authors are probably correct in calling him ʿAli Akbar. The second ʿAli, called ʿAli Akbar in the Sunnite sources but ʿAli Asqar by Shaikh Mofid, was nineteen when he was killed at Karbala. His mother was Layla, daughter of Morra b. ʿOrwa Ṯaqafi and Maymuna bt. Abi Sofyan, sister of the caliph Muawiya. The marriage must have taken place soon after Hasan’s surrender to Mu’awiya, as it would not have been possible during the lifetime of ʿAli. Hussain evidently named his son by Layla also ʿAli since he, because of his aristocratic Arab mother, had precedence over his elder son by a non-Arab slave woman to become his primary heir. Mu’awiya is even quoted as observing that ʿAli b. Hussain was the one most suited for the caliphate, since he combined the bravery of the Banu Hashem, the munificence of the Banu Umayya, and the pride of Thaqif.<ref>Abu’l-Faraj Esfahani, Maqatel, p. 80</ref><br />
<br />
After the death of Hasan, Hussain married Omm Eshaq, daughter of the prominent Companion Talha. She bore Hussain’s daughter Fatima. Contrary to some reports, Fatima must have been younger than Sokayna. At the time of her father’s death, she was probably engaged, but not yet married, to Hasan b. Hasan, the primary heir of Hasan b. ʿAli.<br />
==References==<br />
{{reflist|30em}}<br />
==Bibliography==<br />
<br />
*Abu’l-Faraj Eṣfahāni, Maqātel al-Ṭālebiyin, ed. Aḥmad Ṣaqr, Cairo, 1949, pp. 78-122.<br />
*Idem, al-Aḡāni, ed. Naṣr Hurini, 20 vols., Bulāq, 1869, XLV, pp. 163-65.<br />
*Abu Ḥanifa Dinavari, Aḵbār al-ṭewāl, ed. ʿAbd-al-Moʾmen ʿĀmer and Jamāl-al-Din Šayyāl, Cairo, 1960, pp. 220-21, 224 ff.<br />
*Moḥsen Amin, Aʿyān al-Šiʿa IV, 2nd ed., Beirut, 1960, pp. 49 ff.<br />
*Aḥmad b. Yaḥyā Balāḏori, Ansāb al-ašrāf II, ed. Maḥmud Fardus ʿAẓm, Damascus, 1996, pp. 449-519; V, ed. Solomon D. Fritz Goitein, Jerusalem, 1936, index, s.v.<br />
*Ibn ʿAsāker, Tarjamat rayḥānat Rasul Allah . . . men Taʾriḵ Demašq, ed. Muhammad-Bāqer Maḥmudi, Beirut, 1978.<br />
*Ibn Saʿd, Tarjamat al-Emām al-Hussain, ed. ʿAbd-al-ʿAziz Ṭabāṭabāʾi, Qom, 1995.<br />
*Ibn Šahrāšub, Manāqeb Āl Abi Ṭāleb, ed. Muhammad-Kāẓem Kotobi, 3 vols., Najaf, 1956, III, pp. 206-72.<br />
*Henri Lammens, Le califat de Yazîd Ier: extrait des Mélanges de la Faculté orientale de l’Université St. Joseph de Beyrouth, pp. 131-82.<br />
*Muhammad b. Muhammad Mofid, Eršād, ed. Kāẓem Miāmavi, Tehran, 1958, pp. 139-237.<br />
*Tabari, index. Ebrāhim b. Muhammad Ṯaqafi, Ḡārāt, ed. Jal-āl-al-Din Moḥaddeṯ, Tehran, 1975, p. 426.<br />
*Fahmi ʿOways, Šahid Karbalāʾ al-Imām al-Hussain b. ʿAli . . . , Cairo, 1948.<br />
*L. Veccia Vaglieri, “Ḥussain b. ʿAlī b. Abī Ṭālib,” in EI2 III, pp. 607-15.<br />
*Julius Wellhausen, Die religiös-politischen Oppositionsparteien im alten Islam, Berlin, 1901, esp. pp. 61-71; tr. R. C. Ostle and S. M. Walzer as The Religious-Political Factions in Early Islam, Amsterdam, 1975, pp. 105-20.<br />
*Aḥmad b. Yaʿqub Yaʿqubi, Taʾrikò, ed. M. Th. Houtsma as Historiae, 2 vols., Leiden, 1883; repr., Leiden, 1969, II, pp. 266-67, 286 ff.<br />
*Moṣʿab b. ʿAbd-Allah Zobayri, Ketāb nasab Qorayš, ed. E´variste Lévi-Provençal, Cairo, 1953, pp. 57-59.<br />
<br />
==Sources==<br />
<br />
*[http://www.oxfordislamicstudies.com/article/opr/t243/e141 OXFORD ISLAMIC STUDIES ONLINE]<br />
*[http://www.iranicaonline.org/articles/hosayn-b-ali ENCYCLOPÆDIA IRANICA]<br />
<br />
[[Category:Individuals]]<br />
[[Category:Historical Character]]<br />
[[Category:Shi’i Imams]]<br />
[[Category:Twelver Shi’ism]]<br />
[[Category:The Fourteen Infallibles]]<br />
[[Category:Ahl al-Bayt]]<br />
[[Category:Ahl-e Kisa]]<br />
[[Category:Battle of Karbala]]</div>Kashanihttps://en.wikihussain.com/index.php?title=Hussain_ibn_Ali&diff=11732Hussain ibn Ali2020-04-07T14:51:18Z<p>Kashani: </p>
<hr />
<div>{{infobox person<br />
| name =Hussain ibn Ali<br />
| native_name = ٱلْحُسَیْن ابْن عَلِی ابْن أَبِی طَالِب<br />
| image = Imam Hussain shrine.jpg<br />
| known_for = Being a grandson of the Islamic prophet Muhammad, The Battle of Karbala, The third Imam of Shi'a<br />
| birth_date = 3 Sha'aban AH 4 (10 January 626)<br />
| birth_place =Medinah, Hijaz<br />
| father =Ali<br />
| mother =Fatima<br />
| relatives =Muhammad (maternal grandfather), Hasan ibn Ali (brother), Zaynab bint Ali (sister) Muhsin ibn Ali (brother), Umm Kulthum bint Ali (sister), Abbas ibn Ali (brother)<br />
| spouse =Shahrbanu, Umme Rabab, Umme Laylā<br />
| children = 'Alī Zayn al-'Ābidīn, Sakīnah (Mother: Shahrbanu), 'Alī al-Akbar, Fāṭimah aṣ-Ṣughrá (Mother: Laylā), Sukaynah, 'Alī al-Aṣghar(Mother: Rubāb)<br />
| death_date = 10 Muharram AH 61- aged 55 (10 October 680)<br />
| death_place =Karbala, Umayyad section of Mesopotamia<br />
| resting_place = Karbala Governorate, Iraq<br />
}}<br />
'''Hussain ibn Ali''' was [[Muhammad]]'s grandson and son of [[Fatima]], the Prophet's daughter. His father was [[Ali ibn Abi Talib]], Muhammad's cousin and devoted follower, who became the fourth Muslim caliph and the first [[imam]] of the Shi'i branch of [[Islam]]. The Shi'i revere Hussain as their third imam and as a martyr.<br />
<br />
After Ali's assassination in 661, Hussain's older brother, [[Hasan]], became caliph and second imam. Soon Hasan was forced to abdicated, however, in favor of [[Mu'awiya]], a powerful clan leader and political rival who established the [[Umayyad]] caliphate. While Hussain reluctantly recognized Mu'awiya's rule, he refused to pledge allegiance to him. Hussain believed that, as direct descendants of Muhammad, Ali's sons were the rightful heirs to the caliphate. When Mu'awiya died in 680, the caliphate passed to Yazid, Mu'awiya's son and chosen successor. Hussain refused to recognize the legitimacy of Yazid's rule and again withheld his allegiance to the Umayyads. [[Yazid]], however, threatened to kill anyone not loyal to him, prompting Hussain to flee to Mecca seeking sanctuary.<br />
<br />
Shi'i Muslims in [[Kufa]], a city in Iraq, asked Hussain to lead them in a revolt against Yazid and to claim his rightful position as caliph. Hussain's cousin, [[Muslim ibn Aqil]], verified that he had strong support in Iraq. Hussain then set out for Kufa with family members and followers. The governor of Iraq, a supporter of [[Yazid]], sent 4,000 men to intercept the caravan. At [[Karbala]], this force trapped Hussain's small band, 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.<br />
<br />
Hussain's [[martyrdom]] is considered a defining event in Shi'i Islam. Few personalities in Muslim history have had as enduring an influence on Islamic thought and piety as Hussain. His death provided his followers with a new passion. Shi'i Islam gained in strength, ensuring the continuance of Hussain's legacy. Shi'i Muslims still consider a pilgrimage to his tomb in Karbala second in importance only to the hajj. Modern Muslim political groups draw inspiration from Hussain as a symbol of resistance against tyranny. <br />
==After the Martyrdom of Hasan b. Ali==<br />
The death of Hasan in 50/670, apparently by poisoning, strained the relationship with [[Mu’awiya]] further. Hasan refused to name his suspect, probably Mu’awiya, to his brother since he did not wish to obligate him to retaliate. He asked to be buried with his grandfather [[Muhammad]]. If this demand were to provoke a danger of blood-shed, however, he wished to be buried next to his mother [[Fatima]]. When Marwan b. Hakam opposed Hasan’s burial near Muhammad on the grounds that ‘Othman had not been buried there, Hussain appealed to the helf al-fozul, a solidarity pact of several clans of Qoraysh, to back the right of the Prophet’s family against the Banu Umayya. His brother Muhammad b. Hanafiya and others, however, prevailed upon him to heed Hasan’s wish to avoid bloodshed and to bury him next to his mother. At the same time the Kufan Shiʿites shifted their allegiance to him. Their leaders met with the sons of Jaʿda b. Hobayra b. Abi’l-Wahb Maḵzumi, grandsons of ʿAli’s sister Omm Haneʾ, in the house of Solayman b. Sorad Khozaʿi and wrote Hussain a letter of condolence on the death of his brother in which they assured him of their loyalty. The Banu Jaʿda informed him of the high esteem of the Kufans for him, their longing that he would join them, their loathing of Mu’awiya, and their dissociation from him. Hussain wrote them that he was still bound to keep the peace concluded by Hasan as long as Mu’awiya was alive and asked them to conceal their feelings. If he were still alive at Mu’awiya’s death he would inform them of his views.<br />
<br />
His supporters from Iraq, however, kept visiting him in Medina in large numbers, and ʿAmr, the son of the caliph ‘Othman, warned the governor Marwan. The latter informed [[Mu’awiya]], who instructed him to leave Hussain alone as long as he would not display any hostility to him but also to withhold any sign of friendship from him. Marwan wrote Hussain a menacing letter, warning him against sowing renewed discord in the community. Hussain answered him scornfully, enumerating Mu’awiya’s offences, such as his recognition of Ziad as his brother in violation of Islamic law and his execution of Hojr b. ʿAdi, and rejected his threats. Mu’awiya complained to his entourage about Hussain, but refrained from further threats and continued to send his regular subsidy and gifts.<ref>Baladhori, II, pp. 458-60</ref> Jointly with the sons of several other prominent Companions of Muhammad, Hussain resisted Mu’awiya’s demands that they pledge allegiance to his son Yazid, whom he had appointed as his successor in breach of both his treaty with Hasan and ʿOmar’s principle of election by the consultation (Shura).<br />
==After the Death of Mu’awiya==<br />
After Mu’awiya’s death on 15 Rajab 60/22 April 680, [[Yazid]] immediately instructed the governor of Medina, ʿOtba b. Abi Sofyan, to compel Hussain, ʿAbd-Allah b. ʿOmar, and ʿAbd-Allah b. Zobayr to pledge their allegiance. ʿAbd Allah b. Zobayr and Hussain left separately for Mecca to seek asylum. The account of Waqedi <ref>apud Tabari, II, pp. 222-23; tr., XIX, pp. 9-10; Ibn Saʿd, p. 56</ref> that the two left together is unreliable. Hussain was accompanied by his household, his sons, brothers, and the sons of Hasan. Muhammad b. Hanafiya did not join him and urged him not to move to Iraq before receiving the oath of allegiance there. Hussain should rather stay in Mecca or hide in the desert and mountains until the sentiments of the people became clear. Hussain traveled the main road to Mecca, refusing to avoid being pursued by taking a side road. ʿOtba b. Abi Sofyan, in spite of Marwan’s prodding, did not wish to use violence against the grandson of the Prophet, and Yazid replaced him for his inaction. In Mecca Hussain stayed in the house of ʿAbbas b. ʿAbd-al-Mottaleb <ref>Ibn Saʿd, p. 56</ref> and remained there for four months.<br />
==Oath of Allegiance to Hussain==<br />
In Kufa the leaders of the Shiʿa, on learning of Muawiya’s death, assembled again in the house of Solayman b. Sorad. They wrote to Hussain praising God for having destroyed the obstinate tyrant Mu’awiya, who had seized the rule of the Muslim community without its consent, appropriated its fayʾ (immovable properties acquired by conquest) and made it pass into the hands of the wealthy and powerful, who had killed their best men and retained the most evil among them. They urged Hussain to join them, since they had no [[imam]]. They informed him that they did not attend the Friday prayer with Mu’awiya’s governor Noʿman b. Bashir Ansari and would drive him out of the town as soon as Hussain agreed to come to them. They sent him in short order seven messages with bags of letters of support by Kufan warriors and tribal leaders. The first two of them arrived in Mecca on 10 Ramazan 60/13 June 680. Hussain wrote the Kufans that he understood from their letters that they had no imam and they wished him to come to unite them by right guidance. He informed them that he was sending his cousin [[Muslim ibn Aqil]] b. Abi Taleb to report to him on the situation. If he found them united as their letters indicated he would speedily join them, for it was the duty of the imam to act in accordance with the Koran, to uphold justice, to proclaim the truth, and to dedicate himself to the cause of God. <br />
<br />
Hussain was also visited by a Shiʿite supporter with two of his sons from Basra, where Shiʿite sentiment was otherwise limited. He then sent identical letters to the chiefs of the five divisions into which the Basran tribes were divided for administrative purposes. He wrote them that God had preferred the Prophet Muhammad above all His creatures and that his family were his legatees (awsiaʾ) and heirs of his position. Their people (Qoraysh) had illegitimately claimed the right which belonged exclusively to the Prophet’s family. The family had consented to their action for the sake of the unity of the community. Those who had seized the right of the Prophet’s family had set many things straight and had sought the truth. He, Hussain, prayed to God for mercy on them and on the Prophet’s family. He was now summoning them to the Book of God and the tradition (sunna) of His Prophet. The tradition had indeed been destroyed while innovation had been spread. Hussain promised to guide them on the path of righteousness if they would obey and follow him. The contents of the letter closely reflected the guideline set by [[ʿAli ibn Abi Talib|ʿAli]], who had strongly upheld the sole right of the family of the Prophet to leadership of the Muslim community but had also praised the conduct of the first caliphs Abu Bakr and ʿOmar. While most of the recipients of the letter kept it secret, one of them suspected that it was a ploy of the governor [[ʿObayd-Allah Ibn Ziad]] to test their loyalty and turned it over to him. ʿObayd-Allah seized and beheaded Hussain’s messenger and addressed a stern warning to the people of Basra.<ref>Tabari, II, pp. 235-36, 240-41</ref><br />
==Muslim b. ‘Aqil’s Martyrdom==<br />
The mission of Muslim b. ʿAqil was initially successful. The Kufan Shiʿites visited him freely, and 18,000 men are said to have enlisted with him in support of Hussain. He wrote to Hussain, encouraging him to come swiftly to Kufa. The situation changed radically when Yazid replaced Noʿman b. Bashir by ʿObayd-Allah b. Ziad, ordering the latter to deal severely with Muslim b. ʿAqil. ʿObayd-Allah succeeded in intimidating the tribal chiefs. A revolt collapsed when the rebels failed to capture the governor’s palace. Muslim b. ʿAqil was found and delivered to ʿObayd-Allah, who had him beheaded on the top of the palace and his body thrown down to the crowd. [[Haniʾ b. ʿUrwa al-Muradi|Haniʾ b. ʿUrwa]], chief of the tribe of Morad, was also crucified for having sheltered him. Yazid wrote to ʿObayd-Allah, commending him highly for his decisive action and ordering him to set up watches for Hussain and his supporters and to arrest them but to kill only those who would fight him.<br />
==Hussain’s Departure to Kufa==<br />
Before news of the adverse turn of events arrived in Mecca, Hussain set out for Kufa on 8 or 10 Dhu’l-Hejja 60/10 or 12 September 680, breaking off his hajj for the ʿomra (the lesser pilgrimage). He was accompanied by some fifty members of his family, close kin, and a few supporters. He had been advised by ʿAbd-Allah b. ʿOmar and other prominent men of Qoraysh against his move. According to most accounts, ʿAbd-Allah b. Zobayr, seeing him as a rival in his own bid for popular support, urged him to join his partisans in Kufa <ref>see esp. Ibn Saʿd, p. 56</ref>, but this is contradicted by other reports, according to which he offered to support him if he would rise in Mecca.<ref>Baladhori, II, p. 467</ref> His uncle ʿAbd-Allah b. ʿAbbas in particular warned him not to trust the Kufans, who had betrayed his father and his brother and pleaded with him not to take his women and children along if he insisted on accepting their invitation. Hussain regularly thanked his advisers for their concern but replied that he must leave the outcome to the decision of God. After Hussain’s departure, his cousin ʿAbd-Allah b. Jaʿfar sent him a letter with his sons ʿAwn and Muhammad, in which he implored him once more not to proceed. He further induced the governor of Mecca, ʿAmr b. Saʿid Ashdaq, to write a guarantee of safety and protection for him if he would return to Mecca. The governor sent his brother Yahya b. Saʿid with a group of men and ʿAbd-Allah b. Jaʿfar to persuade Hussain, but he told them that he had seen a vision of the Prophet, who had ordered him to proceed, whatever the outcome. As he continued on his way, there was a minor scuffle between his supporters and the messengers of the governor, who then returned to Mecca. The two sons of ʿAbd-Allah b. Jaʿfar accompanied Hussain and were killed with him.<br />
<br />
ʿObayd-Allah b. Ziad sent his police chief Hussain b. Tamim to Qadesiya with the order to block the roads from Hejaz to Iraq. Hussain learned of this from some bedouins he met, who stated that they were cut off from Kufa, but he continued on his way. In Thaʿlabiya he first received news of the abortive Kufan rising and the execution of Muslim b. ʿAqil and Haneʾ b. ʿOrwa. The reliability of reports that he considered turning back at this stage and changed his mind only because of the resolve of Muslim’s brothers to seek revenge or death is to be doubted. In Zobala he was informed that a messenger he had sent to Kufa to announce his imminent arrival had been intercepted and killed by ʿObayd-Allah b. Ziad by having him thrown from the roof of his palace. In a written statement he broke the news to his supporters, acknowledging that the Kufan Shiʿites had deserted him, and encouraged anyone who so wished, to leave freely without guilt. Most of those who had joined him at various stages on the way from Mecca now left him.<br />
==The Battle of Karbala==<br />
Soon after leaving Sharaf his supporters sighted a troop of 1,000 Kufan mounted men under the command of [[Hurr b. Yazid Riahi Tamimi]]. He turned off the road towards the left and alighted at Dhu Hosom near [[Karbala]], where he was joined by the Kufan troop. Hussain ordered the call to prayer to be made and addressed the Kufans, reminding them that they had invited him to come because they were without an [[imam]]. He told them that he intended to proceed to Kufa with their support, but if they were now opposed to his coming, he would return to where he had come from. The Kufans did not respond, but performed the midday prayer under his leadership. After the afternoon prayer he addressed them again. He stressed the prior right of the Prophet’s family to govern them and mentioned the letters he had received from them. When Hurr claimed that they knew nothing of these letters, he had the saddle-bags with them brought forward and scattered the letters before them. Hurr averred that they were not of those who had written them and that they were under order to bring him to ʿObayd-Allah b. Ziad. When Hussain set out to move, Hurr blocked his way. After a heated exchange, Hurr explained that he had not been ordered to fight Hussain but to bring him to Kufa. If Hussain would not follow him, Hurr would not allow him to take the route to either Kufa or Medina. He would write to ʿObayd-Allah for further instructions, and, also suggested that Hussain should write to Yazid or ʿObayd-Allah. Hussain did not accept the advice and turned left in the direction of ʿOdayb and Qadesiya. Hurr kept following him and warned him against a fight in which he would inevitably perish, but he was unable to prevent four Kufan Shiʿites from joining him. When they reached the district of Ninawa, a village near Karbala, a messenger arrived from Kufa with instructions for Hurr to force Hussain to camp in the open desert in a place without fortification and water. ʿUbayd Allah’s aim evidently was to force Hussain to start fighting. As Hurr prevented him from alighting either in Ninawa or Ghazeriya (a village to the northeast of [[Karbala]]), on 2 [[Muharram]] 61/2 October 680, he set his camp in the desert land of Karbala at a location that was without [[water]].<br />
<br />
The following day a Kufan army of 4,000 men arrived under the command of [[ʿOmar b. Saʿd]] b. Abi Waqqas. ʿOmar b. Saʿd had been appointed by ʿUbayd Allah governor of Rayy and been sent off to fight the Deylamites, but was recalled to lead the army against Hussain. As the son of one of the most eminent early Companions of Muhammad, he was loath to use force against the Prophet’s grandson and asked to be excused from the mission. ʿUbayd Allah demanded that he return the letter of appointment for the governorship of Rayy if he refused to lead the campaign against Hussain. After some delay, ʿOmar accepted the command, evidently still hoping that he could avoid a battle. He first sent a messenger to Hussain to inquire about the purpose of his coming to Iraq. Hussain answered again that he had responded to the invitation of the people of Kufa but was ready to leave if they now disliked his presence. When ʿOmar b. Saʿd reported back to ʿObayd-Allah, the governor instructed him to offer Hussain and his supporters the opportunity to swear allegiance to Yazid. If they were to do so, he would judge the matter further. Shortly afterwards, he ordered ʿOmar b. Saʿd to cut off Hussain and his followers from access to the water of the Euphrates. ʿOmar stationed 500 men along the river, but was unable to prevent Hussain’s brother ʿAbbas with fifty men from filling their water-skins in a night sortie.<br />
<br />
While the formal standoff continued, Hussain sent a messenger to ʿOmar b. Saʿd, suggesting that they meet privately at night between the camps. They met and are said to have talked for much of the night. No one was present to hear their conversation, but there were rumors that Hussain proposed that they both leave their armies and together go to see Yazid. ʿOmar b. Saʿd, however, refused to do so, afraid of being punished by ʿObayd-Allah. The majority of the transmitters, rather, maintained that Hussain offered ʿOmar three choices: Either he would return to where he had come from, or he would go to Syria to submit to Yazid personally, or he could be sent to one of the border stations to fight the infidels. ʿOmar is reported to have transmitted these proposals to ʿObayd-Allah. This offer ascribed to Hussain was, however, emphatically denied by ʿOqba b. Semʿan, a client of Hussain’s wife Rabab, who survived the battle of Karbala. He testified that Hussain never offered anything but to depart and travel the land until the affairs of the people would clarify.<ref>Tabari, II, p. 314; tr., pp. 108-9</ref> An offer by Hussain to submit to Yazid at this stage must appear unlikely in view of his religious convictions, and the reports are in line with the tendency of the early tradition to accent the primary guilt of ʿObayd-Allah in Hussain’s death.<br />
<br />
Whatever proposals ʿOmar b. Saʿd submitted to ʿObayd-Allah, they were evidently designed to avoid fighting or the surrender of Hussain to the governor in Kufa. ʿObayd-Allah is reported to have at first been ready to accept them. Shimr b. Dhi l-Jawshan advised him, however, not to allow Hussain to escape from his territory without having submitted to his authority, since this would be a sign of weakness on his part and an acknowledgment of the power of Hussain’s position; but if Hussain and his followers submitted, the governor could either punish or forgive them. ʿObayd-Allah now changed his mind and wrote to ʿOmar b. Saʿd that he had not sent him to hold him off from fighting Hussain and to intercede on his behalf. If Hussain and his supporters submitted to his authority, ʿOmar could send them to Kufa in peace. Otherwise, he should fight, kill, and disfigure them, as they deserved that. If Hussain was killed, he should make the horses trample on his chest and back since he was a disobedient rebel, an evil wrongdoer who split the community, since he, ʿObayd-Allah, had made a vow to do that to Hussain in case he was killed. If ʿOmar refused to comply with these instructions, he should surrender the command to [[Shimr b. Dhi l-Jawshan|Shimr b. Dhi’l-Jawshan]], with whom ʿObayd-Allah sent the letter. On reading it, ʿOmar b. Saʿd cursed Shimr but agreed to carry out the orders himself.<br />
<br />
ʿOmar b. Saʿd now prepared for immediate battle in the evening of 9 Muharram/9 October. Hussain was sitting in front of his tent when his brother ʿAbbas informed him that the enemy was advancing towards them. He asked ʿAbbas to inquire about the cause of the change of their attitude. They told him that an order of the governor had arrived to attack unless Hussain and his followers submitted to his authority. Hussain asked for a delay until next morning so they would have time to decide on the option. The account stresses that he did so only in order to arrange his affairs and give counsel to his family. ʿOmar b. Saʿd was consulted and, on the advice of some of the army leaders, agreed to the postponement. Hussain once more encouraged all his supporters to leave and scatter in the desert under cover of the night, releasing them from their oath of allegiance. They might also take the members of his family along. He suggested that the enemy was looking only for him and would not search for them once they found him. Nearly all his followers, however, decided to stay and fight and to protect him. They spent the night in prayer and preparation for the battle. On the next morning, as ʿOmar b. Saʿd arranged the Kufan army in battle order, Hurr b. Yazid challenged him and went over to Hussain. He vainly addressed the Kufans, rebuking them for their treachery to the grandson of the Prophet, and was killed in the battle.<br />
<br />
The battle of Karbala lasted from morning till sunset on 10 Muharram 61/10 October 680. ʿOmar b. Saʿd, evidently hoping to isolate Hussain and force him to surrender, did not order a general attack that would inevitably have resulted in a quick massacre. The reports rather describe numerous incidents of single combat, skirmishes, assaults, and retreat. Hussain ordered heaps of wood and reeds to be burnt in a ditch behind the tents to prevent an attack from the rear. From the front he was protected by his men, and he was not involved in actual fighting until close to the end. As the Kufans also suffered losses because of the self-sacrificing bravery of Hussain’s followers, the fighting gradually became more brutal. In one attack the enemy set the tents on fire, but the flames at first hindered their own advance. Shamer b. Dhi’l-Jawshan is mostly described as the moving spirit, viciously driving on the assault. Hussain was first wounded by an arrow hitting his mouth or throat as he was trying to reach the Euphrates to drink. After receiving further wounds, he eventually was stabbed with a spear by Senan b. Anas Nakhaʿi. As he fell, Senan and Khawali b. Yazid Asbahi joined to cut his head off. In accordance with ʿUbayd Allah b. Ziad’s instructions, ʿOmar ordered his body to be trampled by horses. Later he was buried by the Banu Asad of the nearby village of Ghazeriya in the spot where the sanctuary of Hussain arose. His head was carried to ʿUbayd Allah b. Ziad in Kufa and then to Yazid in Damascus. Later there were claims in regard to several locations to be its burial place.<br />
<br />
The dead on the side of Hussain are said to have numbered seventy or seventy-two. At least twenty descendants of Abu Taleb were among them. The first one of these to be killed was Hussain’s own son [[ʿAli Akbar]]. As a nephew of the caliph Yazid he was offered a safe-conduct, but he refused it, proudly proclaiming that he valued his descent from the Prophet more highly.<ref>Ibn Saʿd, p. 73; Zobayri, p. 58</ref> Hussain’s son ʿAbd-Allah was still a child and is described as having been killed by an arrow while placed on his father’s knees. He can, however, hardly have been a baby as claimed in some accounts. Six of Hussain’s paternal brothers, sons of ʿAli, fell. Four of them were sons of Omm Banin bt. Hezam of the Banu Kelab. Her brother’s son, ʿAbd-Allah b. Abi Mohell b. Hezam, obtained a letter of safety for them from ʿUbayd Allah b. Ziad, but they rejected it. Three sons of Hasan and three sons of ʿAbd-Allah b. Jaʿfar were killed, as well as three sons and three grandsons of ʿAqil b. Abi Taleb. Ibn Saʿd <ref>p. 77</ref> lists among the dead two other Hashemites, a descendent of Abu Lahab, and a descendent of Abu Sofyan b. Hareth b. ʿAbd-al-Mottaleb. Among the survivors of the Prophet’s family, being led off as captives, he mentions two sons of Hasan, a son of ʿAbd-Allah b. Jaʿfar, a son of ʿAqil, and five women. According to Abu’l-Faraj Esfahani <ref>Maqatel, p. 119</ref>, three sons of Hasan survived, among them Hasan b. Hasan, who was severely wounded. Hussain’s other son named ʿAli survived because he was sick and unable to fight on the battle day. He was brought as a captive before ʿUbayd Allah b. Ziad and then before Yazid in Damascus. The latter treated him well and sent him with the women to Medina. He thus became recognized as the fourth Imam of the Shiʿites.<br />
<br />
The impact of the tragedy of Karbala on the religious conscience of Muslims has ever been deep and goes beyond its consecration of the passion and penitence motives in [[Shiʿism]]. The motivation of the major actors in it have often been debated. It is evident that Hussain cannot be viewed as simply a reckless rebel risking his and his family’s lives for his personal ambition. He refused to break his oath of allegiance to Mu’awiya despite his severe reproval of his conduct. He did not pledge allegiance to Yazid, who had been appointed successor by Mu’awiya in violation of his treaty with [[Hasan]], and most likely never agreed to do so. Yet he also did not actively seek [[martyrdom]]. He offered to leave Iraq as soon as it became clear that he no longer had any support in Kufa. It was ʿUbayd Allah who vainly sought to provoke him to start the fighting. His initial determination to follow the invitation of the Kufan Shiʿites in spite of the numerous warnings he received and his visions of the Prophet reflect a religious conviction of a mission that left him no choice, whatever the outcome. Like his father he was firmly convinced that the family of the Prophet was divinely chosen to lead the community founded by Muhammad, as the latter had been chosen, and had both an inalienable right and an obligation to seek this leadership.<br />
<br />
The accounts of the early sources tend to put the responsibility for the death of Hussain mostly on ʿObayd-Allah b. Ziad and to exonerate the caliph Yazid, who is described as cursing his governor and stating that if he had been present he would have spared Hussain. ʿObayd-Allah certainly was eager to humiliate and kill Hussain, as is evident from his vow to have his body trampled by horses. His hatred ultimately sprang from the denunciation of Mu’awiya’s recognition of Ziad as his brother by the grandsons of the Prophet in the name of Islam. The prime responsibility for the death of Hussain, however, lay with Yazid, who knew that the grandson of the Prophet would constitute a menace to his reign as long as he was alive, even if temporarily forced to submission. Yazid wanted him dead but, as a caliph of Islam, could not afford to be seen as having ordered his death. He was aware of ʿObayd-Allah’s hatred of Hussain when he appointed him governor of Kufa and hinted in a letter to him that Hussain would reduce him to slave status again (Baladhori, II, p. 464). He commended ʿObayd-Allah highly for the execution of Muslim b. ʿAqil, and the governor could not be in any doubt as to what was expected of him. When the caliph sought in public, however, to place the onus for the slaughter of the Prophet’s grandson on him, ʿObayd-Allah reacted with resentment and declined Yazid’s wish that he next lead the assault on ʿAbd-Allah b. Zobayr in the Kaʿba.<ref>Tabari, II, p. 408, tr. p. 204</ref><br />
==The family of Hussain==<br />
Hussain’s first marriage was with Rabab, daughter of Emraʾ-al-Qays b. ʿAdi, a chief of the Banu Kalb. Her father came to Medina early during the caliphate of ʿOmar and was appointed by him amir over all tribesmen of Qozaʿa who would convert to Islam. ʿAli proposed to him to establish marriage ties, and he agreed to give three of his daughter to ʿAli, Hasan, and Hussain in marriage. Hasan and Hussain, and no doubt the daughters of Emraʾ-al-Qays, were too young for the wedding to take place immediately, and Hasan may never actually have married the girl chosen for him. Hussain later married Rabab, and in the later years of ʿAli’s caliphate, Emraʾ-al-Qays and his kin were referred to as his in-laws.<ref>ashar; Thaqafi, p. 426</ref> Rabab remained Hussain’s favorite wife, even though she was childless for many years. Probably after ʿAli’s death, she bore him a daughter Amena (Amina, Omayma), commonly known as [[Sokayna]]. Later Rabab bore him his son ʿAbd-Allah, who was still a child when he was killed at Karbala. He presumably had saved his own patronymic (konya), Abu ʿAbd-Allah, for a son by her. In some late Shiʿite sources ʿAbd-Allah is called [[ʿAli Asqar]] (q.v.), but this is without historical foundation. After Hussain’s death, Rabab is said to have spent a year in grief at his grave and to have refused to remarry. No details are known about Hussain’s marriage to Solafa, a woman of the tribe Bali of Qozaʿa. She bore him a son named Jaʿfar, who died during Hussain’s lifetime.<br />
<br />
Of Hussain’s two sons named ʿAli, the one who survived him, known as [[ʿAli b. al-Hussain|Zayn al-ʿAbedin]], the fourth Imam of the Shiʿites, was the elder and probably his first-born son. He was twenty-three at the time of the battle of Karbala and thus was born during the caliphate of ʿAli. His mother was a slave woman, probably from Sind. She was later married to a client of Hussain and had a son with him, ʿAbd-Allah b. Zobayd, who was thus a maternal brother of ʿAli Zayn al-ʿAbedin. The descendants of ʿAbd-Allah b. Zobayd later lived in Yanboʿ.<ref>Ibn Saʿd, p. 17</ref> Whereas Zayn al-ʿAbedin is called ʿAli al-Asqar in the early Sunnite sources, Muhammad Mofid <ref>pp. 236-37</ref> and other Shiʿite authors are probably correct in calling him ʿAli Akbar. The second ʿAli, called ʿAli Akbar in the Sunnite sources but ʿAli Asqar by Shaikh Mofid, was nineteen when he was killed at Karbala. His mother was Layla, daughter of Morra b. ʿOrwa Ṯaqafi and Maymuna bt. Abi Sofyan, sister of the caliph Muawiya. The marriage must have taken place soon after Hasan’s surrender to Mu’awiya, as it would not have been possible during the lifetime of ʿAli. Hussain evidently named his son by Layla also ʿAli since he, because of his aristocratic Arab mother, had precedence over his elder son by a non-Arab slave woman to become his primary heir. Mu’awiya is even quoted as observing that ʿAli b. Hussain was the one most suited for the caliphate, since he combined the bravery of the Banu Hashem, the munificence of the Banu Umayya, and the pride of Thaqif.<ref>Abu’l-Faraj Esfahani, Maqatel, p. 80</ref><br />
<br />
After the death of Hasan, Hussain married Omm Eshaq, daughter of the prominent Companion Talha. She bore Hussain’s daughter Fatima. Contrary to some reports, Fatima must have been younger than Sokayna. At the time of her father’s death, she was probably engaged, but not yet married, to Hasan b. Hasan, the primary heir of Hasan b. ʿAli.<br />
==References==<br />
{{reflist|30em}}<br />
==Bibliography==<br />
<br />
*Abu’l-Faraj Eṣfahāni, Maqātel al-Ṭālebiyin, ed. Aḥmad Ṣaqr, Cairo, 1949, pp. 78-122.<br />
*Idem, al-Aḡāni, ed. Naṣr Hurini, 20 vols., Bulāq, 1869, XLV, pp. 163-65.<br />
*Abu Ḥanifa Dinavari, Aḵbār al-ṭewāl, ed. ʿAbd-al-Moʾmen ʿĀmer and Jamāl-al-Din Šayyāl, Cairo, 1960, pp. 220-21, 224 ff.<br />
*Moḥsen Amin, Aʿyān al-Šiʿa IV, 2nd ed., Beirut, 1960, pp. 49 ff.<br />
*Aḥmad b. Yaḥyā Balāḏori, Ansāb al-ašrāf II, ed. Maḥmud Fardus ʿAẓm, Damascus, 1996, pp. 449-519; V, ed. Solomon D. Fritz Goitein, Jerusalem, 1936, index, s.v.<br />
*Ibn ʿAsāker, Tarjamat rayḥānat Rasul Allah . . . men Taʾriḵ Demašq, ed. Muhammad-Bāqer Maḥmudi, Beirut, 1978.<br />
*Ibn Saʿd, Tarjamat al-Emām al-Hussain, ed. ʿAbd-al-ʿAziz Ṭabāṭabāʾi, Qom, 1995.<br />
*Ibn Šahrāšub, Manāqeb Āl Abi Ṭāleb, ed. Muhammad-Kāẓem Kotobi, 3 vols., Najaf, 1956, III, pp. 206-72.<br />
*Henri Lammens, Le califat de Yazîd Ier: extrait des Mélanges de la Faculté orientale de l’Université St. Joseph de Beyrouth, pp. 131-82.<br />
*Muhammad b. Muhammad Mofid, Eršād, ed. Kāẓem Miāmavi, Tehran, 1958, pp. 139-237.<br />
*Tabari, index. Ebrāhim b. Muhammad Ṯaqafi, Ḡārāt, ed. Jal-āl-al-Din Moḥaddeṯ, Tehran, 1975, p. 426.<br />
*Fahmi ʿOways, Šahid Karbalāʾ al-Imām al-Hussain b. ʿAli . . . , Cairo, 1948.<br />
*L. Veccia Vaglieri, “Ḥussain b. ʿAlī b. Abī Ṭālib,” in EI2 III, pp. 607-15.<br />
*Julius Wellhausen, Die religiös-politischen Oppositionsparteien im alten Islam, Berlin, 1901, esp. pp. 61-71; tr. R. C. Ostle and S. M. Walzer as The Religious-Political Factions in Early Islam, Amsterdam, 1975, pp. 105-20.<br />
*Aḥmad b. Yaʿqub Yaʿqubi, Taʾrikò, ed. M. Th. Houtsma as Historiae, 2 vols., Leiden, 1883; repr., Leiden, 1969, II, pp. 266-67, 286 ff.<br />
*Moṣʿab b. ʿAbd-Allah Zobayri, Ketāb nasab Qorayš, ed. E´variste Lévi-Provençal, Cairo, 1953, pp. 57-59.<br />
<br />
==Sources==<br />
<br />
*[http://www.oxfordislamicstudies.com/article/opr/t243/e141 OXFORD ISLAMIC STUDIES ONLINE]<br />
*[http://www.iranicaonline.org/articles/hosayn-b-ali ENCYCLOPÆDIA IRANICA]<br />
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[[Category:Individuals]]<br />
[[Category:Historical Character]]<br />
[[Category:Shi’i Imams]]<br />
[[Category:Twelver Shi’ism]]<br />
[[Category:The Fourteen Infallibles]]<br />
[[Category:Ahl al-Bayt]]<br />
[[Category:Ahl-e Kisa]]<br />
[[Category:Battle of Karbala]]</div>Kashanihttps://en.wikihussain.com/index.php?title=BUYIDS&diff=11731BUYIDS2020-03-09T08:14:16Z<p>Kashani: Created page with "'''BUYIDS''' was the dynasty of Daylamite origin ruling over over the south and western part of Iran and over Iraq from the middle of the 4th/10th to the middle of the 5th/11t..."</p>
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<div>'''BUYIDS''' was the dynasty of Daylamite origin ruling over over the south and western part of Iran and over Iraq from the middle of the 4th/10th to the middle of the 5th/11th centuries.<br />
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==The Political Background==<br />
Since the early days of the Arab conquest of Persia the mountainous regions south of the Caspian Sea proved an awkward obstacle to the expansion of the empire of the caliphs. It was only towards the end of the 3rd/9th century that the ʿAbbasids succeeded in subduing those almost inaccessible districts, and even then the caliphal rule remained rather formal. For this reason [[Shiʿism]], skillfully propagated by some members of the Hasanid clan of the ʿAlids, was able to win the sympathy of part of the population and seems to have been considered as a means of protest against the central government. During the second half of the 3rd/9th century the power of the [[caliphate]] began to crumble, and centrifugal tendencies asserted themselves all over the empire, particularly in Iran whose population still remembered its glorious past.<br />
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Mardavij b. Ziar, a military leader serving Asfar b. Shiruya when in 316/928 the latter conquered Qazvin, turned against Asfar, killed him, and eventually established his own rule in Ṭabarestan and made Ray his capital.<ref>Masʿūdī, Morūj, ed. Pellat, V, pp. 265-66; Ebn al-Aṯīr, VIII, pp. 193-98</ref> In 319/931 he defeated the ʿAbbasid governor of Jebal (ancient Media) near Hamadan and expanded his territories to Ḥolwan, present-day Sar-e Pol-e Zohab. The caliph had to recognize him officially as his governor and was even unable to prevent him from annexing Isfahan.<ref>Masʿūdī, Morūj V, pp. 268-69; Ebn al-Aṯīr, VIII, pp. 227-29</ref><br />
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It is in sources from those days that we hear of the Buyid brothers for the first time. Their father, a certain Buya b. Fanna (Panah) Khosrow was a humble fisherman from Daylam in Gilan. The authenticity of the Sasanian lineage of the Buyids found in some sources was questioned as early as 5th/11th century by Biruni<ref>Āṯār, tr. Sachau, pp. 44-47</ref> and is almost certainly a forgery. The Buyid brothers first entered the services of the Samanids under the Daylamite general Makan-e Kaki (q.v.) but later on defected to Mardavij, who put the eldest brother, Abu’l-Hasan ʿAli b. Buya (the future ʿEmad-al-Dawla), in charge of the district of Kara to the southeast of Hamadan. ʿAli’s gentle behavior and generosity attracted a large number of fellow Daylamites. This made Mardavij suspicious of ʿAli’s real intentions, and he prepared to move against him. In defiance ʿAli marched south and occupied Isfahan, but Mardavij, helped by his allies, forced him to withdraw. ʿAli then marched to Arrajan in Fars, occupied the city, and shortly afterward defeated Yaqut, caliphal governor of Fars, and entered Shiraz. However, he had to make peace with Mardavij and sent him his brother Abu ʿAli Hasan b. Buya (the future Rokn-al-Dawla) as hostage.<ref>Ebn Meskawayh, I, pp. 278ff., 295-99; Ebn al-Aṯīr, VIII, pp. 268-72, 275-78, 285-87</ref><br />
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In 323/935 Mardavij was murdered by his Turkish slaves. Immediately after this event the Ziyarid empire fell apart, and only in the Caspian provinces did the dynasty survive until the mid-5th/11th century. The lion’s share of the Ziyarid territories south of the Caspian mountains fell to the Buyid brothers. Hasan occupied almost the whole of Media, while ʿAli found himself master of Fars. Their youngest brother, Aḥmad (the future Moʿezz-al-Dawla), managed to gain a foothold in Kerman and later on in Khuzestan. Thus, the most important parts of western and southern Iran were governed by the Buyids, who had already established good relations with the ʿAbbasids, in contrast to their former master Mardavij. ʿAli, though professing Shiʿism, had approached the caliph in Shawwal 322/September-October 934, about four months before Mardavij’s assassination, in order to become officially recognized as governor of Fars<ref>Ebn Meskawayh, I, p. 300; Ebn al-Aṯīr, VIII, p. 277</ref><br />
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The eastern part of the ʿAbbasid empire had at that time split into three virtually independent amirates: the Ziyarids, who held the mountains south of the Caspian Sea; the Buyids, who extended their power from Media to Fars; and the Samanids, who ruled over eastern Iran and had not yet been involved in the changing affairs of western Iran but were later on challenged by the Buyids’ expansionist activities.<br />
==Buyids and Shi’ism==<br />
It has often been maintained that the religious politics of the Buyids favored the Shiʿites. Some evidence does, in fact, support this view <ref>Busse (1969) pp. 415ff</ref>. Nevertheless, it cannot be established that there was a determined attack on Sunnism, at least in Iraq. It appears, rather, that the rise of the Daylamites, who were supporters of Shiʿism, though it exacerbated already existing tensions between the Shiʿites and Sunnites, was in no way the cause of them. Furthermore, as there were still contingents of Sunnite Turkish troops in Iraq a determined policy of enforcing acceptance of Shiʿism would have led to disaster (cf. the events reported in Ebn Meskawayh, II, pp. 324-41). Also, the advent of the Fatimid caliphate brought about a crisis among the Shiʿa, culminating in a confrontation between the relatively passive “Twelvers” and the politically and militarily active “Seveners.” Had the Buyids supported the latter group, which would first of all have required unconditional submission to the Ismaʿili imams, they would have forfeited their position as an independent power. It seemed to them much better to ally themselves with the ʿAbbasids.<br />
===Muharram Observances ===<br />
The Shiʿite Buyids who established themselves as Sultans in Baghdad under the caliph’s suzerainty in the mid-tenth century, introduced the [[Muharram]] procession in the capital of the caliphate itself within two decades, apparently restricting participation at first to wailing women with uncovered, disheveled hair. <ref>Rahimi (2012) pp. 207–08</ref>.Although the Buyids were overthrown by the Seljuqs who are credited with the so-called Sunni restoration, Shiʿite notables in the cities of central Iran, many of whom served in the Seljuq government bureaucracy in the twelfth century <ref>Arjomand (1984) pp.56–57</ref> generously supported public recitals in the marketplace extolling the virtues ([[manaqib]]) of ʿAli and other Imams, especially Hussain which highlighted his martyrdom.<ref>Mahdjoub (1988)</ref><br />
==Source==<br />
* [http://www.iranicaonline.org/articles/buyids Encyclopaedia Iranica]<br />
* [http://opac.nlai.ir/opac-prod/bibliographic/4886340 Amir Arjomand, Said. (2016) Sociology of Shiʿite Islam, Brill: Boston]<br />
==Reference==<br />
[[Category: Islamic History]]<br />
[[Category:Dynasties]]</div>Kashanihttps://en.wikihussain.com/index.php?title=Arba%E2%80%99een&diff=11730Arba’een2020-03-05T18:50:34Z<p>Kashani: </p>
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<div>'''Arba’een''' is a Shi’a religious observance which occurs forty days after the tragic events of [[Karbala]]. During this day, Shi’a community commemorates the [[martyrdom]] of [[Hussain ibn Ali|Hussain ibn 'Ali]] and 72 of his followers who were killed by [[Yazid]]’s army in the Battle of Karbala in 61 A.H. (680 C.E.). <br />
==Significance==<br />
A day of mourning, preferably at the shrine of Imam Hussain, Arbaʿeen forms part of a cycle of days commemorating the burial of the [[Imam]] and his companions and the various stages of the return journey of the women captives to Medina. Many pious tales, which have come to form an important part of the [[Ashura]] tradition, have sprung up around this journey.<ref>M. B. Maǰlesī, Beḥār al-anwār XLV, Tehran, 1384/1964, pp. 107, 112ff., and passim.</ref> A special pilgrimage of visitation, the ziarat-e arbaʿeen, is associated with the day, which is still widely observed.<br />
The sanctity of the number forty and especially of the forty-day period in the religious lore of the region is most probably one of the reasons behind this tradition. Fortieth-day observances honoring the dead are still common in the Middle East.<br />
==Historical Background==<br />
According to hagiographical tradition, on the night of Ashura the inhabitants of Medina heard a voice announcing the death of Hussain. One of those who heard this was Jaber b. ʿAbdallah Ansari, well-known companion of the Prophet and a friend of the imams. He immediately set out for Karbala and arrived at the tomb of the martyred imam forty days later. Meanwhile, on their way to Medina, the captives begged their escort to pass by Karbala, and thus they reached the sacred spot at the same time as Jaber. The entire company performed the first [[ziara]], and held the first lamentation, [[ʿazadari]], at the sacred tomb.<ref>ʿAlī b. Mūsā b. Moḥammed b. Ṭāʾūs, al-Lohūf ʿalā qatlat al-ṭofūf, Naǰaf 1385/1965, p. 82.</ref><br />
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==Ziarat-e Arba’een==<br />
Recitations form the essence of pilgrimage; it is no accident that the word ziara denotes both the act of visitation and the words recited during it, especially in Arabic . A ziara text for the day of Arba'een is narrated from [[Imam al-Sadiq]] and Shaykh 'Abbas Qummi has mentioned it in his Mafatih al-jinan in the third chapter with the title of “ziara of Arba'een”. The Text of Ziarat-e Arba’een is as follows: <br />
<br />
“Peace be on the favorite of Allah, Peace be on the beloved friend of Allah, His distinguished hero! Peace be on the choicest confidant of Allah, sincerely attached precisely like his father! Peace be on Hussain, who gave his life in the way of Allah, a martyr, underwent untold hardships Peace be on the hostage surrounded by the-tightening circle of sorrow and grief, killed by a horde of savages.<br />
O my Allah I give witness that beyond a shadow of doubt he is Thy favorite and choicest confidant, who enjoys Thy confidence and favor, precisely like his father!<br />
Thou looked up to him and elected him in Thy cause, picked and chose him for the good fortune, selected for him the best purified parents, appointed him guardian, leader, and defender of rights, a true representative (inheritor and progenitor) of guardians, leaders and defenders of rights, gave him much and more from the inheritance of the Prophets, put him forward as a decisive argument, along with the other successors (of the Holy Prophet-the twelve lmams) to the mankind. 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 evil of bewilderment, but an evildoer, deceived with empty hopes of mean and worthless worldly gains, had pressed heavily on him, and sold out his share (eternal bliss) for the meanest and lowest bargain, betrayed his "day of judgment" for a vulgar return, took pride in insolence, fell into the fathom- well of silly stupid follies, provoked Thee and Thy 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 Holy lmam), steadily, rightly and justly coped With them, till, in Thy obedience, gave his life after which his family was set adrift.<br />
O my Allah, therefore, condemn them to hell as a denunciation and conviction; and crack-down on them with a painful Punishment. Peace be on you O the son of the Messenger of Allah! Peace be on you O the son of the first of the successors (of the Holy Prophet)! I bear witness that Allah put faith in you like He had full confidence in your father, 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; 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; I bear witness that you kept your promise made with Allah, and strived in His way till what was certain came upon you, so curse of Allah be an those who killed you, curse of Allah be on those who oppressed you, curse of Allah be on the people who came to know and approved.<br />
O my Allah be my witness that I make friends with those who love him and oppose those who deny him. I, my father and mother, are at your disposal 0 the son of the Messenger of Allah. I know and bear witness that you were "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 "Deen", support of the Muslims, refuge of the faithful; I bear witness that you are a truthful, well-aware, content, intelligent, rightly guided guide (Imam); 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; I declare positively that I have full faith in you and I know for certain that you shall return. I am, fully committed to the laws of my religion, certain of my deeds, my mind and heart ready for your return, and my affairs carried out in the light of your instructions, till Allah gives you permission, together with you, along with you, not at the same time with your enemies. Blessings of Allah be on you, on your souls, on your bodies when you are visible, when you are invisible, on your perceivable aspects, on your innermost genius be it so, O Lord of the worlds<ref>[http://www.duas.org/safar/arbaeen.htm “Ziarat on the day of Arba’een”. Retrieved 5 August 2019.]</ref>.”<br />
==References==<br />
{{reflist|30em}}<br />
==Bibliography==<br />
<br />
*ʿA.-R. Šīrāzī, Beirut, 1391/1971, V/3, pp. 373-74.<br />
*ʿA. Qomī, Kollīyāt mafātīḥ al-ǰenān, Tehran, 1389/1969, pp. 925-29.<br />
*M. B. Maǰlesī, Beḥār al-anwār CI, Tehran, 1388/1969, pp. 329-36.<br />
<br />
==Source==<br />
<br />
*[http://www.iranicaonline.org/articles/arbain-fortieth-day-after-asura-q Encyclopaedia Iranica]<br />
<br />
[[Category:Rituals]]<br />
[[Category:Imam Hussain’s commemoration]]</div>Kashanihttps://en.wikihussain.com/index.php?title=Ziarat_Arbaeen&diff=11729Ziarat Arbaeen2020-03-04T17:31:50Z<p>Kashani: Created page with "'''Ziarat-Arbaeen''' Al-Shaykh al-Tusi has transmitted from Safwan al-Jammal in al-Tahdhib "About ziyara al-Arba'in, my master Imam al-Sadiq told me,..."</p>
<hr />
<div>'''Ziarat-Arbaeen'''<br />
<br />
Al-Shaykh al-Tusi has transmitted from Safwan al-Jammal in al-Tahdhib <br />
<br />
"About ziyara al-Arba'in, my master [[Jaʿfar al-Sadiq|Imam al-Sadiq]] told me, 'when a part of the day is passed, recite this [[ziara]]. <br />
<br />
Then perform two rak'as of prayer and supplicate for what you want.’”<br />
<br />
==Content of Ziarat al-Arbaeen ==<br />
<br />
===Sending greetings upon the Master of the Martyrs===<br />
<br />
أَلسَّلاَمُ عَلىٰ وَلِیِّ اللهِ وَحَبِیبِهِ،<br />
<br />
Peace be upon the intimate friend of Allah, and His beloved!<br />
<br />
أَلسَّلاَمُ عَلىٰ خَلِیلِ اللهِ وَنَجِیبِهِ. <br />
<br />
Peace be upon the close friend of Allah, and His confidant!<br />
<br />
أَلسَّلاَمُ عَلىٰ صَفِیِّ اللهِ وَابْنِ صَفِیِّهِ<br />
<br />
Peace be upon the choicest confidant of Allah, and the son of the choicest confidant [of Allah].<br />
<br />
أَلسَّلاَمُ عَلىٰ الْحُسَیْنِ الْـمَظْلُومِ الشَّهِیدِ،<br />
<br />
Peace be upon Hussain, the oppressed, the martyr.<br />
<br />
أَلسَّلاَمُ عَلىٰ أَسِیرِ الْکُرُبَاتِ وَقَتِیلِ الْعَبَرَاتِ<br />
<br />
Peace be upon the hostage surrounded by the tightening circle of sorrow and grief, killed by a horde of savages.<br />
<br />
===Bearing of witness in regards to the greatness and lofty status of Imam Hussain===<br />
<br />
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،<br />
<br />
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.<br />
<br />
===The goals of Imam al-Hussain in his uprising===<br />
فَأَعْذَرَ فىِ الدُّعَاءِ وَمَنَحَ النُّصْحَ، وَبَذَلَ مُهْجَتَهُ فِیکَ لِیَسْتَنْقِذَ عِبَادَکَ مِنَ الْجَهَالَةِ وَحَیْرَةِ الضَّلاَلَةِ،<br />
<br />
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.<br />
<br />
===A glimpse at the killers of Imam al-Hussain===<br />
<br />
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،<br />
<br />
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.<br />
<br />
أَللَّـهُمَّ فَالْعَنْهُمْ لَعْناً وَبِیلاً وَعَذِّبْهُمْ عَذَاباً أَلِیماً<br />
<br />
O Allah, therefore, condemn them to hell as a denunciation and conviction; and crack down on them with a painful punishment.<br />
<br />
اَلسَّلامُ عَلَیْکَ یَا ابْنَ رَسُولِ اللهِ، اَلسَّلامُ عَلَیْکَ یَا ابْنَ سَیِّدِ الأَوْصِیَاءِ،<br />
<br />
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)<br />
<br />
===Learning life lessons from the Leader of the Martyrs===<br />
أَشْهَدُ اَنَّکَ اَمِینُ اللهِ وَابْنُ اَمِینِهِ،<br />
<br />
I bear witness that Allah put faith in you like He had full confidence in your father,<br />
<br />
عِشْتَ سَعِیداً وَمَضَیْتَ حَمِیداً وَمُتَّ فَقِیداً مَظْلُوماً شَهِیداً<br />
<br />
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;<br />
<br />
وَأَشْهَدُ أَنَّ اللهِ مُنْجِزٌ مَا وَعَدَکَ، وَمُهْلِکٌ مَنْ خَذَلَکَ، وَمُعَذِّبٌ مَنْ قَتَلَکَ<br />
<br />
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;<br />
<br />
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<br />
<br />
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).<br />
<br />
===Renewal of the pledge of allegiance to the Doyen of Imam al-Hussain and the Martyrs===<br />
<br />
أَللَّـهُمَّ إِنِّی أُشْهِدُکَ أَنِّی وَلِیٌّ لـِمَنْ وَالاَهُ وَعَدُوٌّ لِـمَنْ عَادَاهُ<br />
<br />
O Allah be my witness that I make friends with those who love him and oppose those who deny him.<br />
<br />
بِأَبِی أَنْتَ وَأُمّی یَا بْنَ رَسُولِ اللهِ <br />
<br />
May my father and mother be sacrificed for you O the son of the Messenger of Allah.<br />
<br />
===The pure, untouched genealogy of Imam al-Hussain===<br />
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<br />
<br />
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;<br />
<br />
وَاَشْهَدُ اَنَّکَ الإِمَامُ الْبَرُّ التَّقِیُّ الرَّضِیُّ الزَّکِیُّ الْهَادِیُ الْـمَهْدِیُّ<br />
<br />
I bear witness that you are a truthful, well-aware, content, intelligent, rightly guided guide (Imam);<br />
<br />
A description of the progeny of Imam al-Hussain<br />
<br />
وَاَشْهَدُ اَنَّ الأئِمَّةَ مِنْ وُلْدِکَ کَلِمَةُ التَّقْوى وَأعْلامُ الْهُدى وَالْعُرْوَةُ الْوُثْقى، وَالْحُجَّةُ على أهْلِ الدُّنْیا<br />
<br />
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;<br />
<br />
===The theological beliefs of the followers of the Ahlul Bayt===<br />
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<br />
<br />
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.<br />
<br />
===Salawat (prayers of Allah) upon the noble Ahlul Bayt===<br />
<br />
صَلَواتُ اللهِ عَلَیْکُمْ وَعلى أرْواحِکُمْ وَأجْسادِکُمْ وَشاهِدِکُمْ وَغائِبِکُمْ وَظاهِرِکُمْ وَباطِنِکُمْ آمینَ رَبَّ الْعالِمینَ<br />
<br />
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!<br />
<br />
==Source==<br />
* [http://alhassanain.org/english/?com=book&id=1087 Bhimji, Saleem. Arbaeen of Imam Husayn. www. Al-mubin.org] <br />
<br />
[[Category: Shi'a Islam]]<br />
[[Category: Ziara]] <br />
[[Category: Mourning Rituals]]<br />
[[Category: Muharram Rituals ]]</div>Kashanihttps://en.wikihussain.com/index.php?title=Ammar_b._Mu%60awiya&diff=11728Ammar b. Mu`awiya2020-03-03T08:10:16Z<p>Kashani: Created page with "'''Ammar b. Mu`awiya''' (d. 133) was the author of an account on the martyrdom of al-Hussain. ==the Battle of Karbala== From the little that has surv..."</p>
<hr />
<div>'''Ammar b. Mu`awiya''' (d. 133) was the author of an account on the [[martyrdom]] of [[Hussain ibn Ali|al-Hussain]].<br />
<br />
==the Battle of Karbala==<br />
<br />
From the little that has survived of Jabir's account, it is difficult to assess his work; but what remains does call into question the account of his contemporary, Ammar b. Mu`awiya al-Duhni.<ref>Seen. 3.</ref><br />
<br />
This narrative is reported by [[al-Tabari]], and `Ammar claims to be reporting on the authority of the [[Imam al-Baqir]].<br />
<br />
The report begins with a vivid introduction in which Ammar says that he asked the Imam al-Baqir to tell him about the death of [[Hussain ibn Ali|al-Hussain]] so that it might be as if he was there himself. What follows is an account which agrees in its basic outline with the version of [[Ibn al-Kalbi]], while being much shorter and briefer.<br />
<br />
This version seemingly adds nothing to Ibn al-Kalbi’s narrative. It differs only in giving a different house for the one which [[Muslim b. ʿAqil b. Abi Talib|Muslim b. `Aqil]] stayed in when he came to [[Kufa]]; it does omit some of the things which Ibn al-Kalbi has reported, but nothing of real substance. What, then, is the purpose of this narrative? It is clearly put forward as the authoritative Shi’i account.<br />
<br />
Ammar was a well-known traditionalist who, while being regarded as trustworthy by the general run of traditionalists, was also known for his Shi’i inclinations, and as an adherent of the Imam al-Baqir. He died in 133<ref>Ibn Hajar, Tadhib al- Tahdhib.</ref> and is claimed to have a book of traditions on the authority of the Imam al-Baqir.<br />
<br />
This account might well be regarded as the official account of the Imam al-Baqir and therefore the one which should be accepted.<br />
<br />
==Source==<br />
* [http://alhassanain.org/english/?com=book&id=111 A. Howard, Arabic Accounts of al-Husayn's Martyrdom]<br />
<br />
==Refrence==<br />
<br />
[[Category: Islamic History]]<br />
[[Category:Historians]]</div>Kashanihttps://en.wikihussain.com/index.php?title=Al-Asbagh_b._Nubata&diff=11727Al-Asbagh b. Nubata2020-03-03T08:09:54Z<p>Kashani: Created page with "{{Infobox companion of Imam (a) | image = | image size = | caption = | Full name = Asbagha b. Nubata al-Mujasha'i al-Tamimi al-Hanzali | Companion of = Imam Ali, Imam..."</p>
<hr />
<div>{{Infobox companion of Imam (a)<br />
| image = <br />
| image size = <br />
| caption = <br />
| Full name = Asbagha b. Nubata al-Mujasha'i al-Tamimi al-Hanzali<br />
| Companion of = Imam Ali, Imam al-Hasan<br />
| Kunya = Abu l-Qasim<br />
| Epithet = <br />
| Well Known As = <br />
| Religious Affiliation = <br />
| Lineage = Banu Hanzala<br />
| Well known relatives = Qasim (son)<br />
| Birth = <br />
| Place of Birth = <br />
| Place of Residence = Kufa<br />
| Death/martyrdom = <br />
| Cause of Death/martyrdom = <br />
| Burial place = <br />
| Professors = <br />
| Students = <br />
| Works = <br />
| Activities = Shurtat al-khamis, Battle of Siffin<br />
}}<br />
'''Al-Asbagh b. Nubata''' is accredited with the first known account of the [[martyrdom]] of the [[Hussain ibn Ali|Imam al-Hussain]].<br />
<br />
==Biography==<br />
<br />
He was a prominent member of the Shi’i community who came from [[Kufa]]. It is claimed that he was in charge of the Shurta in Kufa for the [[ʿAli ibn Abi Talib|Imam `Ali]]. He seems to have lived well into the second half of the 1st century. All and was contemporary with the events of the martyrdom.<ref>Al-Tusi, op. cit., pp. 62-63; Ibn Hajar, Tadhib al-Tahdhib.</ref><br />
<br />
==the Battle of Karbala==<br />
<br />
It seems that little or nothing of his work survives. However, [[Ibn al-Kalbi]] (in [[al-Tabari]]'s version of his account) and al-Mada'ini (as reported by [[Abu al-Faraj]]) give reports emanating from his son al-Qasim. These may, in fact, belong to his father's book.<br />
The account from Ibn al-Kalbi tells how when the Imam's camp was overrun, he attempted to reach the [[water]] and was stopped by a tribesman leading a group of his tribe. The Imam al-Hussain calls on God to make him thirsty, and the tribesman's retort is to shoot an arrow into his throat. The Imam catches the blood with his hands after pulling the arrow out. The account then goes on to describe how that man suffered from an illness so that water would not quench his thirst, and eventually the amount he drank of it killed him.<ref>Al-Tabari, op. cit., II, 361-2.</ref><br />
The second report tells of the sufferings of the killer of [[Abbas B. ʿAli B. Abu Taleb|‘Abbas]] b. Ali. This killer dreamed of being flung into hell, so that every night he woke up screaming.<ref>Abu al-Faraj al-Isfahani, Maqatil al- Talibiyyin (Najaf, 1965), pp. 78-9.</ref><br />
<br />
==Source==<br />
* [http://alhassanain.org/english/?com=book&id=111 A. Howard, Arabic Accounts of al-Husayn's Martyrdom]<br />
==Reference==<br />
<br />
[[Category: Islamic History]]<br />
[[Category:Historians]]</div>Kashanihttps://en.wikihussain.com/index.php?title=Abu_Mikhnaf&diff=11726Abu Mikhnaf2020-03-03T08:09:19Z<p>Kashani: Created page with "'''Abu Mikhnaf''' was a Muslim historian active in Kufa, near Baghdad and author of the lost work Kitab Maqtal al-Hussain (History of the Battle of Karbala). His grand..."</p>
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<div>'''Abu Mikhnaf''' was a Muslim historian active in [[Kufa]], near Baghdad and author of the lost work Kitab [[Maqtal al-Hussain]] (History of the Battle of Karbala). His grandfather was a companion of [[ʿAli ibn Abi Talib|‘Ali]] and this close connection to the prophet's companion and his family background made it possible for this author to gather great amounts of information of the "inner circle". Abu Mikhnaf's principal work, the Kitab Maqtal al-Hussain, has reached us through the work of his student, [[Hisham ibn al-Kalbi]] (d. 204 ah). His work was considered reliable among later Shi'a and Sunni historians like [[Tabari]].<br />
<br />
==Historiography==<br />
As far as Abu Mikhnaf's reports are concerned, it can be said that his approach was anti-[[Umayyad]] and in favour of [[Hussain ibn Ali|Imam al-Hussain]], but whether he was actually a Shi’i is questionable. Certainly, he is hostile to both [[Obayd-Allah Ibn Ziad|Ibn Ziyad]] and [[Yazid]]; both poke at the teeth in the head of the martyred Imam in his account.<br />
<br />
Because of the nature of al-Tabaris annalistic approach to history, Abu Mikhnaf's beginning of the account is missing, as it does not belong to events of the year 60. Part of it may be preserved by [[al-Baladhuri]] by using the collective term qalu. When the [[Hasan B. ʿAli B. Abi Taleb|Imam al-Hasan]] died, the Shi’i in Iraq wrote to the Imam al-Hussain to ask him to come to lead them. He wrote back reminding them of the agreement that his brother had made with [[Mu'awiya]] and promising to lead them. Mu`awiya heard that the people thought that the Imam al-Hussain would lead them after his death and wrote to him warning him against this. The Imam al-Hussain wrote back denouncing him. Thus, the scene is set for the confrontation on the death of Mu'awiya.<br />
<br />
The variety of Abu Mikhnaf's stories and his statement about the majority of the reporters<ref>U. Sezkin, op. cit., pp. 116-22</ref> suggest that he was reporting from an existing literature.<br />
<br />
==Source==<br />
* [https://referenceworks.brillonline.com/entries/encyclopedia-of-the-medieval-chronicle/abu-mikhnaf-SIM_00058?s.num=10 Encyclopedia of the Medieval Chronicle]<br />
<br />
* [http://alhassanain.org/english/?com=book&id=111 A. Howard, Arabic Accounts of al-Husayn's Martyrdom]<br />
<br />
==Reference==<br />
[[Category: Islamic History]]<br />
[[Category:Historians]]</div>Kashanihttps://en.wikihussain.com/index.php?title=Awana_b._al-Hakam&diff=11725Awana b. al-Hakam2020-03-03T08:08:07Z<p>Kashani: Created page with "`Awana b. al-Hakam was an Akhbari (author or collector of reports and narratives of historical, biographical, or anecdotal nature) historiographer of the second century and a..."</p>
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<div>`Awana b. al-Hakam was an Akhbari (author or collector of reports and narratives of historical, biographical, or anecdotal nature) historiographer of the second century and a member of a large family of scholars from [[Kufa]] and Wasit. <br />
<br />
==Biography==<br />
<br />
He was born perhaps before the year 90 and died perhaps in 147, 153 or 158 (the sources differ). Blind and reputed for his eloquence- he spoke Sindhi- he, like his father al-Hakam b. ‘Awana, devoted himself to philosophical and historical studies, genealogy, poetry, and futuh (Muslim wars of conquest) and was well versed in the science of hadith. <br />
<br />
==Battle of Karbala==<br />
<br />
[[Ibn al-Kalbi]] has included some narratives from `Awana b. al-Hakam which supplement the version of [[Abu Mikhnaf]] and sometimes provide alternatives for it. [[Al-Baladhuri]] also gives quotations from `Awana from different sources than Ibn alKalbi.<ref>Al-Badadhuri, Ansab al-Ashraf (Beirut, 1977), III, 165, 213, 218.</ref><br />
<br />
`Awana presents his reports without any further isnad. This suggests that they are taken from a continuous account which `Awana had written.<br />
<br />
The first extract which we have from it concerns [[Yazid]]'s appointment of [[Obayd-Allah Ibn Ziad|Ibn Ziyad]] as governor of [[Kufa]] after receiving complaints from his supporters that Nu’man b. Bashir was not acting firm against [[Muslim b. ʿAqil b. Abi Talib|Muslim b. `Aqil]] and the Shi’i in Kufa. `Awana seems to be the only source for the story of Yazid consulting his father's Christian advisor, Sergius. Sergius tells Yazid that his father was going to appoint Ibn Ziyad over Kufa and advises him to do the same. Yazid takes this advice and writes to Ibn Ziyad, telling him to go to Kufa and hunt for Muslim. He gives him three choices in his treatment of Muslim: to imprison him, to kill him or to banish him.<ref>Al-Tabari, op. cit., II, 239-40.</ref><br />
<br />
[[Ibn A'tham]] repeats this account in a somewhat embellished version without giving any reference to `Awana<ref>Ibn A`tham, Kitab al-Futuh, V, 60-1.</ref> but it is clear that `Awana must be his source, probably in the version of Ibn al-Kalbi. [[Shaykh al-Mufid]] also reproduces the account but he says that his version is based on Ibn A'tham.<ref>Al-Mufid, op. cit., pp. 307-8.</ref><br />
<br />
Another report from `Awana of some significance is paralleled by reports from Abu Mikhnaf. It emphasizes the reluctance of [[Omar Ibn Sa’d|`Umar b. Sad]] to go against the [[Hussain ibn Ali|Imam al-Hussain]] and stresses the pressure that Ibn Ziyad put on him by threatening to withdraw the appointment that he had earlier given him. `Umar b. Sa'd suggests that the task be given to a tribal leader in Kufa but Ibn Ziyad refuses.<br />
<br />
When `Umar b. Sa’d's army reaches the Imam al-Hussain, he finds it difficult to send a messenger to the Imam because nearly all of them had previously sent messages to the Imam urging him to come to Kufa. The report ends with `Umar b. Sa’d's hope that he will not have to fight the Imam al-Hussain.<ref> Al-Tabari, op. cit., Il, 309-11.</ref><br />
<br />
A further report from Awana concerns Yazid's behaviour when the head of the martyred Imam and the prisoners of the ahl al-bayt are sent to him by Ibn Ziyad. In this account we are told that the members of the [[Ahl Al-Bayt|ahl al-bayt]] were imprisoned while Ibn Ziyad sent after Yazid. A message was sent to them in which there was a promise to inform them of their fate. When the prisoners are sent to Yazid, he justifies his action and indicates that he was unwilling that such a thing should happen. The report describes his good treatment of the prisoners, and even the praise of his treatment by one of them.<ref>Ibid., pp. 374-6.</ref><br />
<br />
This report should be seen in conjunction with another isolated report by Ibn al-Kalbi, which has clearly pro-Yazid tendencies. In it, Yazid expresses regret for the death of the Imam and puts the blame on Ibn Ziyad.<br />
<br />
Awana, in his narrative, seems to be presenting again a slant which diverts the blame for the killing of the Imam away from Yazid and towards Ibn Ziyad. There is no mention of Yazid's desecration of the Imam's head.<br />
<br />
A report from `Awana, which has no support elsewhere, describes how Ibn Ziyad tries to get his letter instructing `Umar b. Sa'd to attack the Imam al-Hussain from `Umar b. Sa'd, but `Umar b. Sa'd has already used it as a justification for himself.<ref>Ibid., p. 385.</ref><br />
<br />
Thus, insofar as the reports from 'Awana which have been included in Ibn al-Kalbi’s version may be taken as a sample of `Awana's full account, it would seem that `Awana is presenting an account which reduces the amount of blame attached to [[Yazid]] in the affair. He is writing a marginally pro-[[Umayyad]] version. In his accounts of the battle of Siffin, it has been noted that `Awana tends to shift responsibility from [[Mu'awiya|Mu`awiya]] to `Amr b. al-As.<ref>E. L. Petersen, Ali and Mu awiya in Early Arab Tradition (Copenhagen, 1964), pp. 32, 48, 53.</ref><br />
<br />
The same operation appears to be taking place here with `Awana shifting the responsibility away from Yazid to Ibn Ziyad and ultimately to his advisor, Sergius, for suggesting Ibn Ziyad's appointment.<br />
<br />
==Source:==<br />
* [http://alhassanain.org/english/?com=book&id=111 A. Howard, Arabic Accounts of al-Husayn's Martyrdom]<br />
<br />
* [https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/awana-b-al-hakam-al-kalbi-SIM_0865?s.num=14 Encyclopaedia of Islam, Second Edition]<br />
==References==<br />
[[Category: Islamic History]]<br />
[[Category: Historians]]</div>Kashanihttps://en.wikihussain.com/index.php?title=Ja%CA%BFfar_al-Sadiq&diff=11724Jaʿfar al-Sadiq2020-03-02T19:30:15Z<p>Kashani: </p>
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<div>{{infobox person<br />
| name =Ja'far al-sadiq<br />
| native_name =جعفر بن محمد الصادق<br />
| image = Ja'far 1.jpg<br />
| caption = The historical tomb of Al-baqi was destroyed in 1926. Jafar al-Sadiq was one of four Shia imams buried here.<br />
| known_for = The 6th Imam of Shi'a<br />
| birth_date = 83 AH (c. 702 CE)<br />
| birth_place =Medina, Umayyad Empire<br />
| father = Muhammad al-Baqir<br />
| mother =Farwah bint al-Qasim<br />
| relatives =<br />
| spouse = Fatima bint al-Hussain'l-Athram, Hamīdah al-Barbariyyah<br />
| children = Musa al-Kadhim, Isma'il ibn Jafar, Abdullah al-Aftah, Ishaq, ʿAli al-Uraidhi, Al-Abbas, Muhammad al-Dibaj, Fatima, Umm Farwah, Asmaa<br />
| death_date = 148 AH, aged 62- 63 (765 CE)<br />
| death_place =Medina, Abbasid Empire<br />
| resting_place = Jannat al-Baqi, Medina, Saudi Arabia<br />
}}<br />
'''Jaʿfar al-Sadiq''', Abu ʿAbd-Allah, the sixth [[imam]] of the Imami Shiʿites. He was the eldest son of Imam [[Muhammad al-Baqir]] and, on the side of his mother, Omm Farwa, a descendent of Abu Bakr by four generations.<ref>Tabari, III/IV, p. 2509; Yaʿqubi, II, p. 458; Ebn Qotayba, p. 215.</ref> He spent most of his life in Medina, where he built up a circle of followers primarily as a theologian, [[Hadith]] transmitter, and jurist (faqih).<br />
<br />
An erudite jurist of Medina, al-Sadiq was associated with a wide range of scholars. Abu Hanifa, and Malik b. Anas, among other prominent figures, are alleged to have heard hadith from him. Regarded as a reliable traditionalist in Sunni circles, he is cited in several isnads (chains of transmissions). Al-Sadiq is credited with the construction of a legal system called Ja’fari school of law, which Shi’ites follow. He is also seen as an eminent ascetic and is revered in Sufi circles. According to the alchemist Jabir al-Hayyan, al-Sadiq was also a teacher in alchemy. <br />
==Bibliography==<br />
The most extensive biographical sources for Jaʿfar al-Sadiq are to be found amongst the various Shiʿite branches, though the exact date of his birth, or his accession to the [[imamate]] are uncertain. Most sources mention 83/702 for his birth <ref>though 80/699 and 86/705 are also recorded; e.g., Yaʿqubi, II, p. 458; Masʿudi, IV, p. 132; ʿAmeli, IV/2, p. 29.</ref> Similarly, the date when he became imam <ref>that is, the death of his father, the fifth imam, Muhammad al-Baqir</ref> is recorded as 117/735 in most sources.<ref>though 114/732 and 126/743 are also found in some sources; e.g., Ebn Qotayba, p., 215; ʿAmeli, IV/2, p. 3</ref> His death date is almost universally agreed to have been 148/765.<br />
<br />
Imam Jaʿfar al-Sadiq’s life spanned the latter half of the [[Umayyad]] dynasty ruling from Damascus, which was marked by various rebellions (mainly by Shiʿite movements), the rise of the ʿAbbasids (a movement that drew on Shiʿite themes), and the establishment of the [[ʿAbbasid]] [[caliphate]] in Baghdad. Throughout this period, he appears to have maintained the politically quietist stance of his father, Imam Muhammad al-Baqir. Whether the revolt of Imam al-Baqir’s half-brother Zayd b. ʿAli in 122/740 was during Jaʿfar al-Sadiq’s imamate or that of his father depends on which of the various dates for the latter’s death is taken. It is clear, however, that Jaʿfar al-Sadiq did not wish to be associated with the revolt and, according to a number of reports Shaikh Mofid <ref>Ershad II, pp. 174-75</ref> condemned the uprising, since he believed that the rebellion would be counter-productive and ultimately harmful to the true community of believers (i.e., the Shiʿites). Similarly, he refused to be involved in the ʿAbbasid uprising and offered no support even after the ʿAbbasids gained power in 132/750. His motives for this refusal were grounded in his belief that he alone was the [[imam]], having been designated as such by the preceding imam, his father. This belief was founded on the doctrine of nass (clear designation) of the incumbent imam of his successor. Nass was in turn based on the notion that the incumbent imam was protected from error by God ([[Isma|‘Isma]] “inerrency”). Therefore, the incumbent imam’s designation was, in effect, a revealing of God’s will for the future leadership of the Shiʿites. Some, particularly the followers of Zayd (the [[Zaydiyah]]), did not recognize this doctrine and branched off to form their own distinct Shiʿite tradition, with quite different notions of the functions of an imam.<br />
===Imamate===<br />
Apart from those traditions that record the explicit designation of Jaʿfar al-Sadiq as imam by his father, there is also a bundle of historical accounts of Jaʿfar al-Sadiq acting as [[Muhammad al-Baqir]]’s traveling companion. Such stories reinforce the closeness of the father-son relationship and further secure Jaʿfar al-Sadiq’s imamate in the face of Zaydi attack. In particular, there is the story of Imam al-Baqir being summoned to Damascus by Hesham b. ʿAbd-al-Malek (r. 724-43) after besting Nafeʿ in debate over the powers of Imam [[ʿAli ibn Abi Talib|ʿAli b. Abi Taleb]] (q.v.). Jaʿfar al-Sadiq accompanied his father on this journey.<ref>for an account of the debate and its aftermath, see Qomi, II, pp. 246-86</ref> Such explicit confrontations with the ruling power were, however, rare for both of them. Just as he had refused to be involved in the uprisings of Zayd or the ʿAbbasids against Umayyad rule, Jaʿfar al-Sadiq offered no support to the uprising of his own cousin Muhammad b. ʿAbd-Allah b. Hasan, called al-Nafs al-Zakiya (the Pure Soul) and referred to as al-Mahdi <ref>Ebn al-Teqtaqa, pp. 132-33</ref>, in 145/762 against the ʿAbbasids after they had gained power in Baghdad.<br />
===Circle of Scholarship===<br />
Jaʿfar al-Sadiq acquired a number of followers and supporters, most (though not all) of Shiʿite persuasion. He is respected by the Sunnis as a transmitter of [[Hadith]] and a jurist (faqih), while the Shiʿites, who consider him an imam and as such infallible, record his sayings and actions in works of Hadith and jurisprudence (feqh, q.v.). The Ismaʿili jurist Qazi Abu Hanifa Noʿman b. Muhammad Qayrawani (d. 363/974), has preserved a number of Jaʿfar al-Sadiq’s legal opinions, presenting them as authoritative expositions of the Islamic religious law.<ref>shariʿa; see, e.g., Daʾaʾem I, p. 4</ref> In [[imami]] Shiʿite writings, his legal dicta constitute the most important source of imami law. Indeed, imami legal doctrine is called al-Madhhab al-Jaʿfari by both Imamis and Sunnis in recognition of his legal authority. A number of works are attributed to him, though none of these can be securely described as authored by Jaʿfar al-Sadiq. Included in this list is a Quran commentary (tafsir), a work on divination (Ketab al-jafr), various versions of his will, and a number of collections of legal dicta <ref>Sezgin, I, pp. 528-32, IV, pp. 128-31, VII, pp. 323-24; ʿAmeli, IV/2, pp. 52 ff.; Aga Bozorg Tehrani, III, p. 121, XXI, pp. 110-11</ref>. In addition to these, there are many reports attributed to him in the early Shiʿite Hadith collections; he features as a central source of imami doctrine, for example, in Muhammad b. Yaʿqub Kolayni’s al-Kafi.<br />
<br />
Jaʿfar al-Sadiq’s circle of followers included two of the most important imami theologians, namely, Abu Muhammad Hesham b. Hakam (d. 179/796) and Abu Jaʿfar Muhammad b. Noʿman (d. after 183/799). Hesham proposed a number of doctrines that later became orthodox imami theology, including the rational necessity of the divinely guided imam in every age to teach and lead God’s community. Muhammad b. Noʿman (nicknamed Shaytan al-Taq) held anthropomorphist doctrines, which on occasions clashed with later imami theology. <ref>influenced as it was by [https://www.britannica.com/topic/Mutazilah Moʿtazelite] thought; for their works see Ebn al-Nadim, pp. 223-24, tr. pp. 437-38</ref><br />
<br />
Jaʿfar al-Sadiq is also recorded as having taught with, or studied under Abu Hanifa and Malek b. Anas, two of the eponyms of the Sunni legal schools (the [[Hanafiya]] and the [[Malekiya]] respectively). More is recorded concerning the relationship between Abu Hanifa and Jaʿfar al-Sadiq. Shiʿite sources portray Jaʿfar al-Sadiq as consistently humbling Abu Hanifa, pointing out defects in his reasoning and his incompetence in legal argument.<ref>see, e.g., Ebn Babawayh, ʿElal al-Shariʿa I, p. 86</ref> They clearly arose out of a Shiʿi-Sunni (and more specifically Shiʿi-Hanafi) polemic, though they may reflect the character of the relationship between the two jurists.<br />
===Death and Succession===<br />
According to most sources, Jaʿfar al-Sadiq died in 148/765 <ref>e.g., Masʿudi, IV, pp. 132-33</ref>, supposedly poisoned by the ʿAbbasid caliph al-Mansur. He had designated Abu Muhammad Esmaʿil (q.v.), his eldest son by his first wife, Fatima, as the next imam, but Esmaʿil had predeceased him. Some claimed that Esmaʿil had not died, but was in hiding; others claimed that Esmaʿil’s son, Muhammad, should be the next imam. Both of these groups went on to form the [[Isma’ili|Ismaʿiliyah]] (q.v.) Shiʿite.<ref>Daftary, pp. 93-99</ref> Others claimed that after Esmaʿil, Jaʿfar al-Sadiq had designated his second eldest son ʿAbd-Allah al-Aftaḥ as the next imam. The majority, though, supported the imamate of Musa al-Kazem, son of Hamida (or Homayda, a Berber slave) and Jaʿfar al-Sadiq, as the imam. It was this line which went to form the [[Twelver]] (imami) Shiʿite, which has predominated in Persia since the 16th century.<ref>Daftary, pp. 93-99; ʿAmeli, IV/2, p. 80</ref><br />
==Teachings==<br />
The one doctrine in which a reasonably coherent doctrine merges from Jaʿfar al-Sadiq’s statements is on the [[imamate]]. The imam for Jaʿfar al-Sadiq (as portrayed in the imami Hadith collections) is clearly not only a supreme legal authority, but also a means whereby the individual believer can gain knowledge of God. The supremacy of the imam’s knowledge is such that the individual believer need not embark on detailed theological argumentation himself, but instead should refer all disputes over theological doctrine to the imam. <br />
<br />
The manner in which these doctrines are expressed by Jaʿfar al-Sadiq in the collections are sufficiently vague for them to be cited both by later orthodox imamis and by more extremist Shiʿites. For example, a report of Jaʿfar al-Sadiq, transmitted through Mofazzal b. ʿOmar and found in the standard imami Hadith collections, claims for the imams all human knowledge: “We have knowledge of the Torah, the Gospel, and the Psalms, and the explanation of all that is on the Tablets.” When asked if this was all of knowledge (al-ʿelm), he replied, “This is not knowledge. Knowledge is that which happens day after day, and hour after hour”.<ref>Kolayni, 1994, I, pp. 224-25</ref> From such a statement it is not clear whether the imam has both knowledge of the past scriptures and of worldly events, or only the former. The extremists (and indeed some more daring imami theologians) interpret the statement as meaning that the imam has both types of knowledge, and hence as further supporting evidence for the divinational knowledge of Jaʿfar al-Sadiq found in the pseudographical literature mentioned above. More conservative imamis interpret Jaʿfar al-Sadiq as stating that whilst they have knowledge of past scriptures, they do not have knowledge of future events.<br />
<br />
In legal matters, the corpus of Jaʿfar al-Sadiq’s statements form the major source of imami jurisprudence. He is presented as one who denounces the legal reasoning of his contemporaries. Personal opinion (raʾy), personal juristic reasoning (ejtehad), and analogical reasoning (qias) are roundly condemned as human attempts to impose conformity, regularity, and predictability onto the Shariʿa of God. Jaʿfar al-Sadiq, in these statements, argues that God’s law is occasional and unpredictable, and that the servants’ duty is not to embark on reasoning in order to discover the law, but to submit to the inscrutable will of God as revealed by the imam. This position is most obviously seen in the various exchanges between Jaʿfar al-Sadiq and Abu Hanifa (q.v.), after whom the Hanafi school of Islamic law is named. Abu Hanifa supposedly studied with Jaʿfar al-Sadiq, but the reports recorded in imami Hadith collections do not portray him in a positive light. He is recorded as having employed analogical reasoning in his legal judgements, and Jaʿfar al-Sadiq is well known as one who rejected this approach. In one exchange Jaʿfar asked Abu Hanifa whether it is true that he uses qias. Abu Hanifa confirms this, to which Jaʿfar al-Sadiq replies, “Do not use qias for the first to use qias was the Devil himself”.<ref>Kolayni, 1994, I, p. 58</ref> In another exchange, Abu Hanifa asked Jaʿfar al-Sadiq about temporary marriage (motʿa), and received the reply that this is what is referred to in the Quranic verse “For what you have enjoyed from them, give them their due as a duty” (4:24). Abu Hanifa replies “By God, I have never read this verse”.<ref>or alternatively “it is as if I had never read this verse”; see Horr Ameli, Wasaʾel, XXVIII, p. 8</ref> Reports such as this, where Abu Hanifa is bested by Jaʿfar al-Sadiq and exposed as of inferior intellect, are extremely common, and clearly function as part of an anti-Sunni (and more specifically, anti-Hanafi) polemic. References in imami literature to the relationships between Jaʿfar al-Sadiq and Malek b. Anas are less narrative, and Malek is normally portrayed simply as one who relates Hadith from Jaʿfar al-Sadiq.<ref>e.g., Ebn Babawayh, p. 128</ref> Non-imami Shiʿite sources, especially the Daʿa-ʾem al-Eslam of the Ismaʿil Qazi Noʿman, also contain reports of the legal opinions of Jaʿfar al-Sadiq, along with those of his father Muhammad al-Baqir. In general, the reports here agree with those of the imami sources, and, according to Wilferd Madelung, provide a common legal source for the two Shiʿite groupings, and (more tantalizingly) a core of legal teaching which might be more assuredly traced back to Jaʿfar al-Sadiq himself.<br />
<br />
Despite Jaʿfar al-Sadiq’s emphasis on the imam’s supreme legal authority in the imami sources, there are also hints at a more devolved system of legal authority. Most famous amongst Jaʿfar al-Sadiq’s saying in this regard is known as the Maqbula of ʿOmar b. Hanzala. Ebn Hanzala was a disciple of Jaʿfar al-Sadiq and is cited in the esnads as relating a number of sayings from his master, and through intermediaries from Imam al-Baqir. In the Maqbula, Ebn Hanzala asks how legal disputes within the community should be solved, and whether one should take such cases to the ruler (sultan) and his judges. Jaʿfar al-Sadiq replies in the negative, indicating that he considered at least the Umayyad and ʿAbbasid caliphates illegitimate. He describes the state apparatus as taghut (an idol or demon) in the Maqbula and says that those who take their disputes to the rulers and their judges get only soht.<ref>unlawful decision; Ebn Babawayh, Man la yahḏoroho al-faqih III, p. 3</ref> This is a common motif in subsequent imami juridical literature, as most jurists considered any state not led by the imam himself to be illegitimate, citing the Maqbula (amongst other reports from the imams) as evidence of this. In place of the state system, Jaʿfar al-Sadiq appears to recommend an informal, and unofficial system of justice for the Shiʿite community. The disputants, he claims, should turn to “those who relate our [i.e., the imams’] Hadiths.” The reason for this is that the imams have “made such a one a judge (hakem) over you.” Subsequent questions within the report prompt Jaʿfar al-Sadiq to list the means whereby a believer might choose between apparently equally qualified Hadith transmitters.<ref>see, for example, Tusi, VI, p. 218</ref> The report itself has been variously interpreted by subsequent imami scholars. Some considered it to confer general legal (and for some, political) authority upon the scholars after the occultation (ghayba) of the twelfth imam. Others considered Jaʿfar al-Sadiq to be referring solely to Hadith transmitters and not to the ʿolamaʾ in general. Whichever interpretation one favors, however, it is clear that the ultimate legal authority of the imam, in this case Jaʿfar al-Sadiq, is to be tempered through his appointment of judges of the people in his place. While the imam has optimum community legal authority, he also may, when the need arises, appoint certain persons to act as judges in his stead. Whether this delegation applies only to the time of the imams’ presence, and whether it refers to all scholars or just one subset of the ʿolamaʾ was the subject of much subsequent debate amongst the imamiya. Jaʿfar al-Sadiq’s words may have enabled the imamiya to develop an internal means of dispute resolution (and therefore avoid involvement in the judicial system of the ruling state). They did not, however, describe this alternative system in detail. That task was left to subsequent imami thinkers.<br />
<br />
The variety of uses to which Jaʿfar al-Sadiq’s name has been put, and the ideas and teachings which have been attributed to him, are significant not only because they establish him as an important figure in the history of early Islamic thought, but also because they demonstrate the malleability of his legacy. The works attributed to him may be of dubious authenticity, but they do establish his name at least as indicating a mastery of learning generally, and the Islamic sciences in particular. It is the manner in which his contribution has been recast and, at times, re-invented that enables him to be employed by writers in the different Islamic sciences as integral to their development.<br />
==References==<br />
{{reflist|30em}}<br />
==Bibliography==<br />
<br />
*ʿAbd-al-ʿAziz Sayyed-al-Ahl, Jaʿfar b. Muhammad, Beirut, 1954.<br />
*Āḡā Bozorg Ṭehrāni, al-Ḏariʿa elā taṣānif al-šiʿa, 24 vols. in 27, Najaf and Tehran, 1936-78.<br />
*Moḥsen al-Amin Ḥosayni ʿAmeli, Aʿyān al-šiʿa, ed. Hasan al-Amin, Beirut, 1962, IV/2, pp. 29-79.<br />
*Abu’l-Hasan ʿAlī b. Esmāʿīl Ašʿarī, Ketab maqālāt al-eslāmīyīn wa eḵtelāf al-moṣellīn, ed. Helmut Ritter, Cairo, 2000.<br />
*Farhad Daftary, The Ismāʿīlīs: Their History and Doctrines, Cambridge etc., 1990.<br />
*Ebn al-Nadim, Ketab al-fehrest, ed. Reżā Tajaddod, Tehran, 1971; tr. Bayard Dodge as The Fihrist of al-Nadīm: A Tenth-Century Survey of Muslim Culture, 2 vols., New York, 1979.<br />
*Ebn Qotayba, Ketab al-maʿāref, ed. Ṯarwat ʿOkāša, Cairo, 1960.<br />
*Ebn al-Ṭeqṭaqā, al-Faḵri fi’al-ādāb al-solṭāniya wa’l-dowal al-eslāmiya, Egypt, n.d. S. H. M. Jafri, The Origins and Early Development of Shiʿa Islam, London and New York, 1979, pp. 259-79.<br />
*Ahmad Kazemi Mousavi, Religious Authority in Shiʿite Islam: From the Office of Mufti to the Institution of Marjaʿ, Kuala Lampur, 1996. Muhammad b. Yaʿqub al-Kolayni, al-Kāfi fi ʿlm al-din, Tehran, 1994.<br />
*Abu’l-Hasan ʿAli Masʿudi, Moruj al-ḏahab wa maʿāden al-jawhar, ed. Charles Pellat, 7 vols., Beirut, 1962-79; tr. Barbier de Meynard and Pavet de Courteille as Les prairies d’or, rev. and corrected by Charles Pellat, 3 vols., Paris, 1965.<br />
*Hasan b. Musa Nawbaḵti, Ketab feraq al-šiʿa, tr. Muhammad-Jawād Maškur as Tarjama-ye Feraq al-šiʿa-ye Nawbaḵti, Tehran, 1974.<br />
*Abu Hanifa Qāżi Noʿman b. Muhammad Tamimi, Daʿāʾem al-Eslām fi ḏekr al-ḥalāl wa’l-ḥarām wa’l-qażāya wa’l-aḥkām, ed. ʿĀṣaf A. A. Fayżi (Fyzee), 2 vols., Cairo, 1951-61; tr. A. A. A. Fyzee, as The Pillars of Islam, completely revised and annotated by Ismail K. Poonawala, 2 vols., New Delhi, 2002-04.<br />
*ʿAli b. Ebrāhim Qomi, Tafsir al-Qomi, Najaf, 1387/1967.<br />
*Abu’l-Fatḥ Muhammad b. ʿAbd-al-Karim Shahrastani, Ketab al-melal wa’l-neḥal, ed. William Cureton, Leipzig, 1928; tr. Theodore Haarbrücker as Religionsparthien und Philosophen-Schulen, 2 vols. in 1, Hildesheim, 1969; tr. Afżal-al-Din Ṣadr Torka Eṣfahāni, ed. Sayyed Muhammad-Reżā Jalāli Nāʾini, Tehran, 1956.<br />
*Fuat Sezgin, Geschichte des arabischen Schrifttums, 8 vols., Leiden, 1967-82.<br />
*Muhammad b. Jarir Tabari, Ketab taʾriḵ rosol wa’l-moluk, ed, M. J. de Goeje et al., 15 vols., Leiden, 1964, III/IV, pp. 2059-60; tr. by various scholars as The History of al-Tabari, 40 vols., Albany, 1985-2007, XXXIX, pp. 248-49.<br />
*Aḥmad b. Abi Yaʿqub Yaʿqubi, Taʾrikò, ed. M. Th. Houtsma, 2 vols., Leiden, 1969, pp. 458-60.<br />
<br />
==Source==<br />
<br />
*[http://www.iranicaonline.org/articles/jafar-al-sadeq-i-life Encyclopaedia Iranica - entry of jafar al-sadeq-i-life]<br />
*[http://www.iranicaonline.org/articles/jafar-al-sadeq-ii-teachings Encyclopaedia Iranica - entry of jafar-al-sadeq-ii-teachings]<br />
<br />
[[Category:Individuals]]<br />
[[Category:Historical Character]]<br />
[[Category:Shi’i Imams]]<br />
[[Category:Twelver Shi’ism]]<br />
[[Category:The Fourteen Infallibles]]<br />
[[Category:Ahl al-Bayt ]]</div>Kashanihttps://en.wikihussain.com/index.php?title=Nakhl&diff=11723Nakhl2020-02-26T11:24:01Z<p>Kashani: </p>
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<div>[[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]]<br />
==Nakhl-Gardani==<br />
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).<br />
[[File:Nakhl fig 3.jpg|thumb|3. The nakhl carriers awaiting the order to lift the nakhl (Photo by J. Ghazbanpour, Mehriz, 1997).|371x371px]]<br />
[[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).|234.8x234.8px]]<br />
[[File:Nakhl fig 5.jpg|thumb|5. Amir Chakhmaq nakhl in front of the Takiya Amir Chakhmaq (Photo by Tara Bahrampour).|384x384px]]<br />
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><br />
<br />
==Nakhl’s Structure==<br />
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.<br />
<br />
==Maintenance==<br />
[[File:Nakhl fig 6.jpg|thumb|6. An unclad nakhl in front of the Takiya of Taft (Photo by Tara Bahrampour).]]<br />
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.<br />
<br />
==History of Nakhl Ritual==<br />
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><br />
<br />
===Nakhl Ritual===<br />
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><br />
[[File:Nakhl fig 7.jpg|thumb|7. A modern covering of the nakhl features paintings of various Shiʿite personalities (Photographer unknown).|397x397px]]<br />
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.”<br />
[[File:Nakhl fig 8.jpg|thumb|8. The nakhl at Mehriz seen from the front, covered with mirrors (Photo by Judith L. Goldstein).]]<br />
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.<br />
<br />
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><br />
<br />
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.<br />
[[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]]<br />
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>Chelkowski</ref><br />
[[File:Nakhl fig 10.jpg|thumb|10. The lifting of the nakhl. Mehriz, 1977 (Photo by K. Bayegan).|311x311px]]<br />
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). <br />
[[File:Nakhl fig 11.jpg|thumb|11. Nakhl-gardani, Mehriz, 1977 (Photo by K. Bayegan).|296x296px]]<br />
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><br />
<br />
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><br />
==Source==<br />
<br />
*[http://www.iranicaonline.org/articles/nakl-object-in-the-mourning-rituals Encyclopaedia Iranica]<br />
<br />
==Reference==<br />
<references /><br />
[[Category: Muharram Rituals]]<br />
[[Category:Tangible Culture]]<br />
[[Category:Objects]]</div>Kashanihttps://en.wikihussain.com/index.php?title=Nakhl&diff=11722Nakhl2020-02-26T11:21:59Z<p>Kashani: Created page with "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..."</p>
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<div>[[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]]'''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).]]<br />
==Nakhl-Gardani==<br />
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).<br />
[[File:Nakhl fig 3.jpg|thumb|3. The nakhl carriers awaiting the order to lift the nakhl (Photo by J. Ghazbanpour, Mehriz, 1997).]]<br />
[[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).]]<br />
[[File:Nakhl fig 5.jpg|thumb|5. Amir Chakhmaq nakhl in front of the Takiya Amir Chakhmaq (Photo by Tara Bahrampour).]]<br />
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><br />
<br />
==Nakhl’s Structure==<br />
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.<br />
<br />
==Maintenance==<br />
[[File:Nakhl fig 6.jpg|thumb|6. An unclad nakhl in front of the Takiya of Taft (Photo by Tara Bahrampour).]]<br />
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.<br />
<br />
==History of Nakhl Ritual==<br />
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><br />
<br />
===Nakhl Ritual===<br />
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><br />
[[File:Nakhl fig 7.jpg|thumb|7. A modern covering of the nakhl features paintings of various Shiʿite personalities (Photographer unknown).]]<br />
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.”<br />
[[File:Nakhl fig 8.jpg|thumb|8. The nakhl at Mehriz seen from the front, covered with mirrors (Photo by Judith L. Goldstein).]]<br />
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.<br />
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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><br />
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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.<br />
[[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).]]<br />
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>Chelkowski</ref><br />
[[File:Nakhl fig 10.jpg|thumb|10. The lifting of the nakhl. Mehriz, 1977 (Photo by K. Bayegan).]]<br />
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). <br />
[[File:Nakhl fig 11.jpg|thumb|11. Nakhl-gardani, Mehriz, 1977 (Photo by K. Bayegan).]]<br />
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><br />
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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><br />
==Source==<br />
*[http://www.iranicaonline.org/articles/nakl-object-in-the-mourning-rituals Encyclopaedia Iranica]<br />
==Reference==<br />
<references /><br />
[[Category: Muharram Rituals]]<br />
[[Category:Tangible Culture]]<br />
[[Category:Objects]]</div>Kashanihttps://en.wikihussain.com/index.php?title=Khotba&diff=11721Khotba2020-02-25T13:22:01Z<p>Kashani: Created page with "'''Khotba''' (oration, speech, sermon) is a formal public address performed in a broad range of contexts by Muslims across the globe, rooted in the extemporaneously composed d..."</p>
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<div>'''Khotba''' (oration, speech, sermon) is a formal public address performed in a broad range of contexts by Muslims across the globe, rooted in the extemporaneously composed discourses of pre-Islamic and early Islamic Arabia. <br />
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Historically, the khotba denoted numerous kinds of speeches and sermons, expounding a variety of political, liturgical, religious, military, social, economic, legislative, and ethical themes. Over time, the word came to mean almost exclusively the ritual Islamic sermon that forms part of the weekly Friday and annual feast day (ʿid) prayer services. The historical khotba was always delivered in classical Arabic, but at the present time it is sometimes preached in a local language such as Persian, Turkish, or English, infused with classical Arabic. The Arabic term for the art and practice of delivering a khotba is khataba, and a person who delivers a khotba is called khatib (pl. khotabaʾ).<br />
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==Historical evolution of the Khotba==<br />
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In the 6th and 7th centuries, the khotba was the preeminent prose genre of Arabic verbal production. The structure, style, and themes of the khotba at this foundational moment would greatly influence the development of Islamic oratory and Arabic prose.<ref>for details, texts, and translations, see Qutbuddin, 2008, 2012, and 2013; Noss; Ramazan; Jamharat kotab</ref> Few khotba specimens attributed to the pre-Islamic period survive—just a fraction of the whole, according to Jahez.<ref>III, p. 29</ref> But those texts that do survive, along with reports about the vibrant practice of oratory at this time, point to a major tour de force in the literary, as well as the political, military, and religious, field. The pre-Islamic khotba roused warriors to battle and addressed issues of tribal leadership and mediation, and, from time to time, it exhorted audiences to contemplate the nearness of death. One of the best known is the pious-counsel khotba attributed to the Christian bishop of Najran, Qoss b. Saʿeda Eyadi (d. ca. 600), which begins “Whosover lives dies. Whosover dies is gone forever. All that is to come will come…”.<ref>text in Jahez, I, pp. 308-9</ref> The Prophet [[Mohammad]] himself is said<ref>ibid.; Ebn ʿAbd Rabbeh, IV, p. 118</ref> to have narrated and appreciated it, and it is still memorized by schoolchildren in the Arab world today.<br />
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After the advent of [[Islam]], the pre-Islamic khotba adapted to the new Islamic polity and the radically different worldview presented by the Qurʾan. The earlier genres of the political speech, battle oration, and pious-counsel sermon were now underpinned by a call to God-fearing piety and obedience to God’s commands. Sections of the Qurʾan itself are in the form of a quasi-khotba preached by a prophet to his community, calling to God and piety. The prophet of Midian, Shoʿayb, is referred to as the “orator of the prophets”<ref>katib al-anbiaʾ; Tabari, Jameʿ al-bayan, online, exegesis of the verse 11:91</ref>, and several khotbas by him in this vein are recorded in the Qurʾan.<ref>e.g., Qurʾan 11:84-95</ref><br />
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The Prophet Mohammad (d. 11/632) was also a preacher. In fact, all religious and political leaders in the early period were orators, and conversely, all orators were people of stature in the community, for public speaking was a key attribute of leadership. In his earliest orations in Mecca, Mohammad warned of the imminent approach of death and urgently exhorted his contemporaries to turn to God in piety.<ref>Ebn al-Atir, II, p. 44</ref> Soon after his arrival in Medina, he preached his first Friday sermon, merging themes of piety with political and military material.<ref>Tabari, Taʾrik II, p. 395; tr., VII, pp. 2-4</ref> His Medinan orations frequently included legislative topics, such as prohibitions on usury and blood-vengeance.<ref>Ebn Hesam, I, pp. 317-18, and passim</ref> These proscriptions were reaffirmed, along with rulings on various other issues, in what is known as his Farewell Sermon on Mount ʿArafat.<ref>Ebn Hesam, II, p. 447; Ebn ʿAbd Rabbeh, IV, pp. 53-55</ref> According to the [[Shiʿite]]s, one of Mohammad’s most important khotbas was delivered at a place called Gadir Komm, following the Last Pilgrimage, in which he publicly appointed his successor [[ʿAli ibn Abi Talib|ʿAli b. Abi Taleb]].<ref>d. 40/661; Termedi, no. 3713; Ebn Maja, no. 121; Qazi Noʿman, I, pp. 15-17; Ebn Babawayh, Kesal, p. 311</ref><br />
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After Mohammad’s death, the early caliphs and their governors and commanders continued to negotiate political, military, and religious authority through the medium of the khotba (cf. Dahne, passim). Among the khotba genres at this time was the khotbat al-bayʿa, a speech delivered by the new caliph upon the former caliph’s death announcing his assumption of the caliphate, or delivered by a governor proclaiming allegiance to the new caliph. The caliphs Abu Bakr (d. 13/632), ʿOmar (d. 23/644), ʿOtman (d. 35/656), and their generals delivered many orations of a religio-political nature. Imam ʿAli b. Abi Taleb consistently used the medium of the khotba in the turbulent four years of his caliphate to negotiate power and preach piety. His khotbas are considered some of the most eloquent examples of Arabic oratory, and many pieces attributed to him have been collected in medieval compilations such as Sarif Razi’s (d. 406/1014) Nahj al-balaqa and Qazi Qozaʿi’s (d. 454/1062) Dostur maʿalem al-hekam.<ref>cf. Qutbuddin, 2012; idem, 2013</ref><br />
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In the late 7th and early 8th centuries, a wide range of contexts and contents were engaged by the khotba. In [[Umayyad|Omayyad]] times, the oratorical center-stage of the caliphs was taken over by their governors and commanders. Two governors of Iraq, Ziad b. Abihi (d. 53/673) and Hajjaj b. Yusof Thaqafi (d. 95/714), became infamous for their harsh, albeit eloquent, speeches castigating the recalcitrant populations living in their domain. Historians, as well as litterateurs, have recorded Hajjaj’s rhymed address to the inhabitants of [[Kufa]] as “O people of Iraq, O people of dissension (sheqaq) and hypocrisy (nefaq).” In another renowned speech, the Omayyad conqueror of Andalusia, Tareq b. Ziad (d. after 95/714), is reported to have deliberately burnt his own ships and then to have addressed his army with the words “Where will you flee? The sea is behind you and the enemy in front.… Fight!...”.<ref>Ebn Qotayba, 1990, II, p. 87</ref> From the Omayyad period, homilies characterized as khotbas are also attributed to ascetics and theologians. The ascetic preacher Hasan Basri (d. 110/728) and Wasel b. ʿAtaʾ (d. 131/748) expounded themes of God’s oneness, pious counsel, and ubi sunt (Latin “Where are they?”), referring to generations that have died and drawing attention to the transience of human life.<ref>Jahez, III, pp. 132-34; Ebn Qotayba, 2003, III, p. 370</ref> Powerful orations were delivered by anti-establishment leaders. These included revolutionaries of two very different stripes. The Kharejites believed that mortal sins, which to them included refusal to condemn Imam ʿAli and [[Muʿawiya]] (d. 60/680), constituted apostasy. Kharejite commanders such as Abu Hamza Shari (d. ca. 130/748) and Qatari b. Fojaʾa (d. ca. 78/697) fired up their followers to fight with the assertion that all Muslims who did not subscribe to this doctrine were polytheists, legally subject to the sword. Proto-Shiʿite leaders such as Imam [[Hussain ibn Ali|Hussain b. ʿAli]] (d. 61/680) and Zayd b. ʿAli b. Hussain (d. 122/740) based their claim to legitimacy on their descent from the Prophet Mohammad and the weighty services rendered by them and their forebears to Islam. The early [[ʿAbbasid]] period saw a similar application of the khotba, with caliphs, commanders, and governors continuing to execute policy and perform religious ritual through this vehicle, as well as anti-establishment leaders advocating reform and revolt.<ref>Safwat, III, passim</ref><br />
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Most orators were men, but public khotbas were also delivered in unusual and distressful situations by women. Examples of female orators from the early period include four of high rank: The Prophet Mohammad’s daughter [[Fatima]] (d. 11/632) gave an impassioned speech to Abu Bakr and his associates asserting her right to inherit the lands of Fadak and her husband ʿAli’s right to succeed Mohammad. Mohammad’s widow ʿAʾesa (d. 58/678) gave speeches praising her father Abu Bakr, and later, inciting the Basrans to fight Imam ʿAli in the Battle of the Camel (al-Jamal). The Prophet’s granddaughters Zaynab (d. 62/682) and Omm Koltum (d. after 62/682) delivered strong orations to the Kufans and Syrians in the aftermath of the Karbala tragedy, condemning the Omayyads’ killing of their brother Imam Hussain.<ref>Ebn Abi Taher, pp. 3-29</ref><br />
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Khotbas till the mid-8th century were produced in a primarily oral milieu, in which only a handful of people could read; writing materials were cumbersome, and written texts were rare. This orality shaped the composition, transmission, and style of the genre. Like Hadith, poetry, and historical reports from the period, khotbas were initially communicated orally for one or two centuries before being systematically written down in the late 8th and early 9th centuries. So the authenticity of individual texts is not certain. However, given the robust indigenous tradition of oral transmission, and the thousands of texts recorded in the earliest written historical and literary sources, it is likely that what we have are true remnants from the early phase. Preaching during this oral period was extemporaneous. Drawing on conventional motifs and forms, orators freshly adapted and tailored their orations to new situations. Moreover, orations were cast in a mnemonic mold and included aides-mémoire such as rhythmic parallelism, vivid imagery drawn from the natural world, and quotations from the Qurʾan and poetry. Given their live, public audiences, they were also replete with audience-engagement features such as rhetorical questions and emphatic structures.<ref>see. e.g., Qutbuddin, 2008, passim; idem, 2012, passim</ref><br />
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After the adoption of papermaking techniques from Chinese craftsmen in the mid-8th century, the oral culture that had dominated the Islamic world gave way to a writing-based ethos, whereupon the spontaneous khotba was gradually replaced by prepared texts. In the ʿAbbasid and Fatimid empires, an ever more imperial outlook and an increasingly centralized government led to Friday khotbas being drafted by state chanceries in Baghdad and Cairo, respectively, and then dispatched to preachers to be read out on the pulpit. Thus, the regal message was relayed simultaneously and uniformly throughout the empire. Examples of these sermons can be found in historical works; Fatimid khotbas have been published in a collected anthology.<ref>see Walker, ed.</ref><br />
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Many of the structural, thematic, and stylistic features of the early khotbas continued to hold sway in later times, but features deriving from the writing-based ethos also came into play, in particular, consistent rhyming. Sermons by famous medieval preachers such as Ebn Nobata (d. 374/984) of Damascus and Ebn ʿAbbad Rondi (d. 494/1091) of Fez drew on the pious themes and nature imagery of the famous early orators, yet they are also prime examples of the urban aesthetic of the written period, which accorded primacy to rhyme. The term khotba also came to be used to denote the marriage address and the praise-of-God introduction to books, because these were often rhymed.<br />
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In addition to the khotba, other forms of preaching existed in the classical period. These included counsel-sessions (waʿz), narrations of prophetic tales (qasas), testamentary addresses (wasiya), assemblies of wisdom (majles al-hekma), and admonishments addressed to the ruler (maqam).<br />
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The keystone of contemporary [[Shiʿa|Shiʿa]] khotbas is the story of [[Karbala]]. The narrative of [[Hussain ibn Ali|Imam Hussain]]’s [[martyrdom]] is particularly prominent in orations expounded during [[Muharram]], but other addresses, such as those delivered during the nights of Ramazan, are also termed “assemblies to commemorate Hussain” (majles-e Hussain). This conceptual platform is known as the Hussain pulpit (menbar-e Hussaini), and these religious and religio-political addresses are categorized as “Hussain oratory”.<ref>kataba Hussainiya; for biographies of important [[Twelver]] Shiʿite preachers, see Sayyed Hasan, 1996-2009, passim; for preaching materials, see idem, 1991, passim</ref> [[Rawza]]-khani, or recitation of [[Waʿez Kashefi]]’s (d. 910/1505) narration of the Karbala tragedy from his [[Rawzat al-shuhada]], is also a common practice, which may be loosely categorized as oratorical.<br />
==The Friday Khotba: context, content, and structure==<br />
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The Friday sermon (khotbat al-jomʿa) is an essential worship rite in Islam. It is also a potent religio-political tool and a platform for social and economic change. Some of its features have evolved across languages, cultures, and historical periods, but its core structure and content and its prime liturgical and religious context have remained stable.<br />
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Information about the Friday sermon is found in assorted primary sources. Its ritual parameters are laid out in books of Islamic jurisprudence, in the ritual-prayer chapter’s section on Friday prayer (salat al-jomʿa). [[Hadith]] compilations include a section on the Prophet Mohammad’s sayings and doings concerning the Friday khotba. The Shafiʿite jurist Ebn al-ʿAttar (d. 724/1324) describes in detail the qualifications, duties, and comportment of the preacher, and the components and etiquette of the Friday khotba, in the mode of works on correct practices of rulers and judges (Ebn al-ʿAttar, passim). Texts and reports of Friday khotbas delivered in medieval and modern times can be found in books of history and literature as well as in dedicated compilations of sermons.<ref>e.g., Ebn Hesam, I, p. 318; Menqari, p. 10; Jahez, II, p. 65; Kotb al-jomʿa, passim</ref> For contemporary khotbas, proceedings are regularly televised and broadcast live, and audio and video recordings are widely available.<br />
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The Friday service consists of a two-part khotba, followed by two cycles (rakʿa) of a special ritual prayer communally performed behind a prayer leader. The character of the khotba is viewed differently by different schools of law. According to the Shiʿites and the [[Shafiʿite]] Sunnis, the Friday service stands in lieu of the regular four-cycle, mid-day prayer (salat al-zohr): the khotba take the place of two of its cycles, and the special ritual prayer takes the place of the other two.<ref>Qazi Noʿman, I, p. 183; Ebn Babawayh, 1957-59, I, p. 285</ref> According to the [[Hanafite]], [[Hanbalite]], and [[Malikite]] Sunnis, the special Friday prayer is a mandatory ritual prayer distinct from the regular, mid-day prayer.<ref>cf. Badahdah I, p. 97</ref> Both groups agree, however, that along with the Friday ritual prayer, the performance of the Friday khotba is a compulsory duty.<br />
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The standard structure of the Friday khotba throughout the Islamic world is as follows: the preacher ascends the pulpit (menbar), turns to face the audience, and greets them. He carries in his right hand a ceremonial staff, sword, or bow as an emblem of authority and in emulation of the sonna of the Prophet (reportedly rooted in pre-Islamic practice). The preacher begins the first khotba with a formulaic praise invocation (tahmid) that includes glorifications of God and blessings on the Prophet Mohammad and his progeny and, in Sunni khotbas, his companions. Then, with exhortations to consciousness of God (taqwa), he transitions into the body of the khotba, which contains topics of Islamic history and doctrine, and guidance on how to live a pious life. The first khotba ends with a brief praise-and-blessings formula. The preacher sits on the steps of the pulpit for a few moments, stands up, and resumes preaching. This second khotba also begins and ends with formulaic praise of God and blessings on the prophet. It contains prayers for the preacher, the audience, and all believers, in formulaic fashion incorporating several verses from the Qurʾan (this structure of praise-opening, address, body and prayer, is standard in all types of classical Arabic khotbas, not just the Friday sermon). From Omayyad times, it became common practice to include a prayer for the well-being of the caliph. This added feature was an important indicator of political allegiance and still exists in a modified form in countries such as Saudi Arabia and Egypt. In the first half of the Omayyad period, preachers were also required to curse Imam ʿAli and his family on the pulpit.<ref>Yaqut, III, p. 191; Ebn Senan, p. 422, poem 78, v. 5</ref> Going forward, cursing the enemies of the state became a periodically recurring feature.<br />
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Over the years, certain formulae and Qurʾanic verses become standard components of the khotba. The praise-opening often replicates what is reported to be the Prophet’s preferred opening words in his khotbas: “Praise be to God. We praise Him, beseech his aid, beg forgiveness from Him, and cleave to Him in repentance. We seek refuge in Him from the evil of our base souls and wicked deeds. Whomsover God guides, no one can lead astray. Whomsoever God leads astray, no one can guide. I bear witness that there is no god but God, He is one, He has no partner. [I bear witness] that Mohammad is His servant and messenger, ‘whom He sent with right-guidance.’”.<ref>Jahez, II, p. 31; Ebn Hesam, I, p. 318</ref> Immediately following this opening and the vocative address, the exhortation “I counsel you to piety” (usikom be’l-taqwa) is customary. At the very end of the khotba, the prayer “I seek forgiveness from God for myself, and for all believers, male and female” (astaqfero’l-laha li wa le-jamiʿ al-moʾmenina wa’l-moʾmenat) is traditional.<br />
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There is some difference of opinion on the preferred language of the khotba. Many jurists require that it be delivered in Arabic, in conformation with its role as part of the ritual prayer, and this is the position taken in a number of non-Arabic-speaking countries such as India, Pakistan, Nigeria, and Senegal. In these places, an additional non-ritual sermon is usually preached in the local language before the official Arabic khotba, for only the scholars in the audience understand the latter. In other non-Arabic-speaking countries such as Iran, Turkey, and the United States, the khotba is habitually delivered in the local language, although it is framed and permeated with religious Arabic formulae.<br />
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A similar, though not identical khotba, is delivered on the annual festival celebrating the end of Ramazan (ʿid al-fetr) and the festival celebrating the completion of the hajj pilgrimage (ʿid al-azha; Pers: ʿid-e qorban). Its format and content is comparable, but conversely to the Friday service, the ʿid khotba comes after the special two-cycle ritual-prayer of the ʿid. Also distinguishing it from the Friday khotba, the ʿid khotba incorporates repeated chants of “God is great” or Allaho akbar, called takbir.<br />
==The Friday Khotba in Persia and among the Shi'ites==<br />
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The Friday khotba in Persia followed a similar trajectory to khotbas delivered elsewhere in the Muslim world, but distinguishing features can be found as well. By the 10th century, New Persian had emerged as a vibrant literary language in the region. It was written in the Arabic script and widely patronized throughout the eastern areas of greater Iran. Still, many medieval Persians were bilingual, and Arabic held its own in these lands as an important religious and literary language. Over the centuries, the Friday sermon would be pronounced in Arabic at times and at other times in Persian. By the 10th century also, Twelver Shiʿism (also [[Isma’ili|Ismaʿili]] and [[Zaydiyah|Zaydi]] [[Shiʿism|Shiʿism]] to a smaller extent) had made significant inroads into Persia (Madelung, 1988, passim). Both Sunnis and Shiʿites considered the Friday service to be a required religious practice, but in contrast to the Sunnis, Shiʿite scholars questioned its legality in the absence of the true [[imam]]. Moreover, they declared that blessing the ruler in it was an innovation (bedʿa), and instead required in it the pronouncement of benedictions (salawat) for the Shiʿite imams. With its Arabic-Persian and Shiʿa-Sunni faultlines, as well as its ruler-jurist and religion-politics nodes, the Friday khotba in Iran would form a prime locus for negotiations of religion, politics, culture, and law.<br />
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Shiʿite jurists contested the validity of the Friday service under an illegitimate ruler. Linking the performance of religious ritual with the execution of political authority, a much-quoted report ascribed to [[ʿAli ibn Abi Talib|Imam ʿAli]] says “There can be no judgment, implementation of criminal punishments, or enactment of the Friday service, except with a just Imam”.<ref>Qazi Noʿman, I, p. 182; Tusi, I, p. 143</ref> Since the Friday prayer was considered to be in abeyance when the rightful imam did not wield a position of temporal power, many Shiʿites deemed services held during the Omayyad and ʿAbbasid periods to be invalid. But the story gets complicated: the Shiʿite [[Buyid]]s (322-446/934-1055), who were de facto rulers of the empire under titular ʿAbbasid caliphs, continued to enact the Friday kotba regularly in Persia and elsewhere. Moreover, they had it pronounced for the ʿAbbasid caliphs and do not appear to have included in it the special Shiʿite benedictions.<ref>Kraemer, p. 38</ref><br />
<br />
For the Ismaʿili Shiʿites, the rule of the Fatimid caliph-imams of North Africa and Egypt in the 10th and 11th centuries authorized legitimate Friday services to be held over a large part of the Islamic empire. The Fatimids did not gain control of Persia, which remained under ʿAbbasid rule, but their missionary (daʿi) in Fars, Moʾayyad fi’l-Din Shirazi (d. 470/1078), performed the khotba there for his flock, presumably invoking in it the formulaic prayer for the Fatimid imam-caliph of Cairo. Texts of Arabic khotbas he delivered on Fridays and other occasions in Shiraz are preserved in his Majales.<ref>III, Gadir khotba, no. 254 pp. 246-50; Friday? khotba, no. 255, pp. 252-54; ʿid khotba, nos. 298-99, pp. 437-45; see also the discussion in his autobiography regarding the Buyids’ fears that he would declare for the Fatimids in his khotba [Sirat, pp. 5-6]</ref><br />
<br />
The Zaydi Shiʿites also wielded political power. Zaydi imams ruled parts of the Caspian region in the 9th century, and the Zaydis were a distinct presence in Persia till the 16th century. Yemen was home to a series of Zaydi dynasties from the late 9th century, and the Zaydis remain a major presence in many of its regions till the present day (Madelung, 2002). They likely performed the Friday khotba in these areas regularly.<br />
<br />
The Twelver Shiʿites believed that after the death of Imam ʿAli in 40/661, no just imam came to hold temporal power. After their eleventh Imam died in 260/874 and their twelfth Imam went into [[occultation]], they worked out a distinctly Twelver system of laws and doctrines. Because of its connection with the Imam’s political and spiritual leadership, the validity of the Friday service posed a particularly pressing question. Their jurists agreed that the Friday service could be enacted only by the Imam or by someone who had been appointed by him, but they disagreed on what constituted such appointment. Many considered participation in the Friday service during these centuries to be justified only as a form of dissimulation (taqiya).<br />
<br />
Following the establishment of [[Twelver Shiʿism]] as the state religion in Persia in the Safavid period (907-1135/1501-1736), the Friday service quickly gained currency. The early kings understood the importance of convening the khotba in supporting their regime, and they found support among their Lebanese ʿAmeli scholars.<ref>Abisaab, pp. 4, 12, 20-22, 112-14, and passim; see JABAL ʿAMEL</ref> In the first treatise on the subject, Mohaqqeq Karaki (d. 940/1534) encouraged the performance of the Friday prayer for the first time in Twelver Shiʿite history, albeit on the condition that a living jurist (mojtahed, faqih) authorized it.<ref>Jaʿfarian, 2003, pp. 109-10</ref> Rivalry with the Sunni Ottoman empire also played a part in the Safavids’ promotion of this religious ritual. In 1077/1666, Shah Solayman had the Friday khotba performed during his coronation ceremony to show that the Safavids, and not just the Ottomans, adhered to this Islamic practice.<ref>cf. Arjomand, p. 178</ref> In 1105/1694, the cleric Mohammad-Baqer Majlesi (d. 1111/1700) performed the Friday khotba upon the accession of Shah Soltan Hussain.<ref>preserved in manuscript; see Aqa Bozorg Tehrani, VII, pp. 202-3</ref> In order to achieve their political aims, Safavid rulers had been forced to strengthen the jurists’ position, but by treating the jurists as the Imam’s deputies, they inadvertently paved the ground for them to hold a higher position in the future in relation to the political authority.<ref>Newman, 2001, p. 34</ref><br />
<br />
As the [[Safavid]] period progressed, three major positions vis-à-vis the validity of the Friday prayer during the occultation of the Imam were articulated. A few jurists such as Molla Kalil Qazvini (d. 1089/1678) continued to declare the ritual forbidden during the absence of the Imam. A second group considered it mandatory, proclaiming it an “individual obligation” (wojub ʿayni) under a Shiʿite state authority, to be carried out in accordance with the directive of the established political institution. This was a pro-ruler position, and was endorsed by Shahid-e Ṯani Zayn al-Din ʿAmeli (d. 965/1558) and Hussain b. ʿAbd-al-Samad ʿAmeli.<ref>d. 984/1576; Jaʿfarian, 2003, pp. 1-102</ref> In many Shiʿite circles, jurists who took this position were accused of selling their religion for worldly gain. The majority group, who took a stance in between the first two, deemed it an “optional duty” (wojub takyiri), requiring the presence of the true imam or his deputy, namely, the jurist, to authorize the prayer; this was a pro-jurist position and was endorsed by Mohaqqeq Karaki (d. 940/1534), Hasan b. ʿAli Karaki (d. after 975/1569), Hussain b. Hasan Karaki (d. 1001/1593), and Shaikh Bahaʾ-al-Din ʿAmeli.<ref>d. 1030/1621; Jaʿfarian, 2003, pp. 1-102</ref> Over 200 treatises arguing on different sides of the issue are extant; twelve treatises, some Arabic, some Persian, are published in the collection Davazdah resala-ye feqhi.<ref>ed. Jaʿfarian; cf. analysis of these treatises in Jaʿfarian, 1991, idem, 2003, and Younes, pp. 57-113</ref> Among other things, the Friday sermon was an arena where jurists competed for authority; Devin Stewart argues that treatises from the mid-16th century about its legality were composed as part of a heated competition for the position of sayk-al-Eslam of the capital Qazvin.<ref>Stewart, 2009, passim</ref> The Friday sermon was also an arena where a tussle for authority played out between jurists and rulers.<br />
<br />
Also in the Safavid period, preachers habitually included in their khotbas benedictions for the twelve Imams. Shah Esmaʿil I, in his coronation address at the very onset of the Safavid empire in 907/1501, made this practice obligatory.<ref>Hasan Rumlu, ed. Seddon, II, pp. 26-27, ed. Navaʾi, pp. 85-86; Jahangosa-ye Kaqan, pp. 147-49</ref> A model khotba containing extended benedictions was written at some point by an otherwise unknown author named Ebn al-Hammad<ref>Aqa Bozorg Tehrani, VII, pp. 194-96; the khotba is also known as “Khotbat al-ethna-ʿashariya”</ref>, and preachers frequently incorporated its text into their own sermons. They also frequently included the ritual cursing (tabarroʾ) of enemies of the Shiʿite Imams.<ref>Shah Tahmasp, Majmuʿa-ye asnad p. 215, Qazi Ahmad, I, p. 73, cited in Stanfield-Johnson, pp. 51, 57, and passim</ref><br />
<br />
In the [[Qajar]] period (1785–1925), the khotba was increasingly used to express dissent, and the Friday prayer-leader (emam-e jomʿa) emerged as a figure of political opposition. Among the manifestations of the preacher’s power was the fatwa disseminated from the pulpit in 1891 prohibiting the use of tobacco, in protest against tobacco concessions accorded by Naser-al-Din Shah to the British colonial power. The pulpit ruling was accepted throughout the country, forcing the shah to cancel the concession.<ref>see details in Keddie, pp. 67, 76, 95 and passim</ref><br />
<br />
Texts of what appear to be actual khotbas from the Safavid and Qajar periods, as well as texts of model khotbas, are preserved in manuscript form.<ref>listed in Jaʿfarian, 1991, pp. 179-80; Derayati, IV, pp. 885-903; Safavid ruler named in nos. 109,319, 109,672, and Qajar ruler named in nos. 109,321, 109,324, 109,369, 109,605, 109,606</ref><br />
<br />
Mostafa Derayati tags several Safavid and Qajar khotbas as “Arabic” and none as “Persian,” and Safavid treatises on the validity of the Friday prayer do not appear to mention its language. But, in view of the growing importance of Persian at this time, it would seem possible that khotbas had begun to be delivered in Persian. Further research needs to be carried out in the manuscript sources to answer this question.<br />
<br />
During the reign of the [[Pahlavi]] dynasty (1925-79), both the political and religious significance of the Friday sermon declined. Ironically, however, the khotbas of numerous clerics across Iran were instrumental in bringing about the downfall of the Pahlavi regime (Bakhash, passim). In 1979, [[Ayatollah Ruh-Allah Khomeyni]] forcefully reinstituted the khotba in Iran, employing it as a tool for legitimizing the Islamic Republic and perpetuating his doctrine of welayat-e faqih (authoritative rule of the jurist), in which the highest political authority was vested in the clerics. Just as the medieval khotba contained blessings for the ruler, and just as earlier Shiʿite khotbas contained benedictions for the Imams, preachers in revolutionary Iran would frequently pray for Ayatollah Khomeyni or thank him.<ref>cf. Emami Kasani on 12 March 1982, in Dar maktab-e jomʿa IV, p. 292, and Rafsanjani on 25 September 1981, IV, p. 9</ref> Elected state officials, however, are never mentioned in the Iranian khotba.<br />
==Refrences==<br />
{{reflist|30em}}<br />
==Bibliography==<br />
===Sources===<br />
* [http://www.iranicaonline.org/articles/daria-al Aqa Bozorg Tehrani, al-Dariʿa ela tasanif al-siʿa, 25 vols., Beirut, 1983; Najaf and Tehran, 1936-, VII, pp. 193-207.]<br />
* Ebn ʿAbd Rabbeh, al-ʿEqd al-farid, ed., ʿAli Siri, 7 vols., Beirut, 1999.<br />
* Ebn Abi Taher Tayfur, Ketab balagat al-nesaʾ, ed. Ahmad Alfi, Cairo, 1908.<br />
* Ebn al-Atir, Ketab al-kamel fi’l-taʾrik, ed. Carolus Johannes Tornberg, 13 vols, Leiden, 1868.<br />
* Ebn al-ʿAttar, Adab al-katib, ed. Mohammad b. Hussain Solaymani, Beirut, 1996.<br />
* Ebn Babawayh (Babuya) Saduq Qomi, Man la yahzoroh al-faqih, 4 vols., ed. Hussain Aʿlami, Beirut, 1986.<br />
* Idem, Ketab al-kesal, Beirut, 1990.<br />
* Ebn Hesam, al-Sira al-nabawiya, 2 vols., ed. Ahmad Hejazi Saqqa, 2 vols., Cairo, n.d.; tr. Michael Edwardes, as The Life of Muhammad, Apostle of Allah, London, 1964. <br />
* Ebn Maja, Sonan, ed. Mohammad Naser-al-Din Albani, Riyadh, 1996.<br />
* Ebn Qotayba Dinavari, al-Emama wa’l-siasa, ed. ʿAli Siri, Beirut, 1990.<br />
* Idem,ʿOyun al-akbar, ed. Yusof-ʿAli Tawil, Beirut, 2003.<br />
* Ebn Senan al-Kafaji, Divan, ed. Nasib Nasawi and Moktar Ahmadi Nawiwat, Damascus, 2009.<br />
* Fazel-al-Din Abhari and Mohammad b. Eshaq Hamawi, Manhaj al-fazelin fi maʿrefat al-aʾemma al-kamelin, ed. Saʿid Nazari Tawakkoli, Qom, 2010.<br />
* Hasan Rumlu, Ahsan al-tawarik, ed. and tr. Charles Norman Seddon, as A Chronicle of the Early Safawis, 2 vols., Baroda, 1931-34; ed. ʿAbd-al-Hussain Navaʾi, Tehran, 1978.<br />
* Rasul Jaʿfarian, ed., Davazdah resala-ye feqhi dar bara-ye namaz-e jomʿa az ruzgar-e Safawi, Qom, 2003 (twelve treatises by Mohaqqeq Karaki, Sahid-e Tani, Hasan Karaki, Mohaqqeq Sabzavari, ʿAbd-Allah Tuni, Mohammad Sarab, ʿAbd-al-Hayy Rezawi, Ahmad b. Salama Najafi, ʿAli-Reza Sirazi, Fazel Sarab, Mohammad-Taher Qomi, and Jamal Kvansari).<br />
* Jahangosa-ye Kaqan: tarik-e Sah Esmaʿil, ed. Deta Moztar, Islamabad, 1971.<br />
* Abu ʿOtman Jahez, al-Bayan wa’l-tabyin, ed. ʿAbd-al-Sallam Mohammad Harun, 4 vols., Cairo, 1985.<br />
* Jamharat kotab al-ʿarab fi’l-ʿosur al-ʿarabiya al-zahera, ed. Ahmad Zaki Safwat, 3 vols., Cairo, 1933–34.<br />
* Taher b. Saleh Jazaʾeri, Sarh kotab Ebn Nobata ʿAbd-al-Rahman b. Mohammad b. Esmaʿil, d. 374 AH, ed. Ahmad Farid Mazidi, Beirut, 2007.<br />
* Kotab al-jomʿa wa’l-ʿidiya, Cairo, 1998.<br />
* Abu Nasr Mo’ayyad fi’l-Din Sirazi, Sirat al-Moʾayyad fi’l-Din, ed. Mohammad Kamel Hussain, Cairo, 1949.<br />
* Idem, Majales Moʾayyadiya, ed. Hatem Hamid-al-Din, Mumbai, 2005.<br />
* Mohaqqeq Helli, Saraʾeʿ al-Eslam fi masaʾel al-halal wa’l-haram, ed. ʿAbd-al-Hussain Mohammad-ʿAli, Najaf, 4 vols., 1969.<br />
* Hussain-ʿAli Montazeri, Kotbaha-ye namaz-e jomʿa-ye Qom, Tehran, 1982; available at http://www.imamatjome.com/Sermons/SermonsLatestList.aspx?AemeId=381<br />
* Nasr b. Mozahem Menqari, Waqʿat al-Seffin, ed. ʿAbd-al-Sallam Harun, Cairo, 1981.<br />
* Qazi Ahmad Qomi, Kolasat al-tawarik, ed. Ehsan Esraqi, 2 vols., Tehran, 1980-84.<br />
* ʿAbd-al-Hussain Navaʾi, ed., Sah Tahmasb Safawi: majmuʿa-ye asnad wa mokatabat-e tariki, hamrah ba yaddastha-ye tafsili, Tehran, 1989.<br />
* Qazi Noʿman b. Mohammad, Daʿaʾem al-Eslam wa dekr al-halal wa’l-haram wa’l-qazaya wa’l-ahkam ʿan ahl bayt Rasul Allah (SA), ed. Asaf ʿAli-Asgar Fayzi, 2 vols., Beirut, 1991; tr. Asaf Fayzee and Ismail Poonawala, as The Pillars of Islam, 2 vols., New Delhi, 2002-2004.<br />
* Qazi Qozaʿi, Dostur maʿalem al-hekam wa maʾtur makarem al-siam, ed. and tr. Tahera Qutbuddin as A Treasury of Virtues: Sayings, Sermons, and Teachings of ʿAli, New York, 2013. <br />
* Ali-Akbar Hasemi Rafsanjani, Kotbaha-ye namaz-e jomʿa, 9 vols., Tehran, 1360-<br />
* Sarif Razi, Nahj al-balaga (an anthology of speeches, letters, aphoristic remarks, and homilies traditionally attributed to Imam ʿAli b. Abi Taleb), ed. Qays Bahjat ʿAttar, Tehran?, 2010.<br />
* Mohammad b. Jarir Tabari, Taʾrik al-rosol wa’l-moluk, ed. Mohammad Abu’l-Fazl Ebrahim, 10 vols., Cairo, 1960-69; tr. by various scholars as The History of al-Tabari, 40 vols., Albany, New York, 1985-2007.<br />
* Idem, Jameʿ al-bayan ʿan taʾwil ay al-Qorʾan (accessed 5 April 2013), at http://altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=1&tSoraNo=11&tAyahNo=91&tDisplay=yes&UserProfile=0&LanguageId=1<br />
* Shah Tahmasb Safawi, see ʿAbd-al-Hussain Navaʾi.<br />
* Abu ʿIsa Mohammad Termedi, Sonan: Jameʿ al-sahih, ed. Mohammad Naser-al-Din Albani, Riyadh, 1996.<br />
* Mohammad b. Hasan Tusi, al-Mabsut fi feqh al-emamiya, 8 vols., Tehran, 1378/1958.<br />
* Paul Ernest Walker, ed., Orations of the Fatimid Caliphs: Festival Sermons of the Ismaili Imams: An Edition of the Arabic Texts and English Translation of Fatimid Khutbas, London and New York, 2009.<br />
* Wezarat-e ersad-e eslami, Dar maktab-e jomʿa: majmuʿa-ye kotbaha-ye namaz-e jomʿa-ye Tehran, 7 vols., Tehran, 1986-; available at http://islamicdoc.org/dl/other.html?sobi2Task=sobi2Details&catid=13&sobi2Id=1366<br />
* Yaqut Hamawi, Moʿjam al-boldan, 5 vols., Beirut, n.d.<br />
===Studies===<br />
* Rula Jurdi Abisaab, Converting Persia: Religion and Power in the Safavid Empire, London and New York, 2004.<br />
* Hamid Algar, “Emam-e jomʿa,” in EIr. VIII, pp. 386-91.<br />
* Mohammad-Reza Ansari, “Kotba,” in Dayerat al-maʿaref-e Tasayyoʿ VII, pp. 168-71.<br />
* Richard T. Antoun, Muslim Preacher in the Modern World: A Jordanian Case Study in Comparative Perspective, Princeton, 1989.<br />
* Said Amir Arjomand, The Shadow of God and the Hidden Imam: Religion, Political Order, and Societal Change in Shiʿite Iran from the Beginning to 1890, Chicago, 1984.<br />
* Heidar G. Azodanloo, “Formalization of Friday Sermons and Consolidation of the Islamic Republic of Iran,” Critique: Critical Middle Eastern Studies 1/1, 1992, pp. 12-24.<br />
* ʿAli b. ʿOmar Badahdah, Mawsuʿat zad al-kotabaʾ, 7 vols., Jeddah, 2008.<br />
* Shaul Bakhash, “Sermons, Revolutionary Pamphleteering and Mobilization: Iran, 1978,” in Said Amir Arjomand, ed., From Nationalism to Revolutionary Islam, Albany, NY, 1984.<br />
* Bruce Borthwick, “The Islamic Sermon As a Channel of Political Communication in Syria, Jordan and Egypt,” Ph.D. diss., University of Michigan, Ann Arbor, 1965.<br />
* Norman Calder, “Friday Prayer and the Juristic Theory of Government: Saraksi, Shirazi, Mawardi.” BSOAS 49/1, 1986, pp. 35-47.<br />
* Stephan Dahne, “Die politische Hutba in der klassischen arabischen Literatur,” Ph.D. diss., Wittenberg University, 2001.<br />
* Mostafa Derayati, ed., Fehrestvara-ye dastnevestha-ye Iran (DENA), 12 vols., Tehran, 2010, IV, pp. 885-902.<br />
* “Emam-e jomʿa” in Dayerat al-maʿaref-e tasayyoʿ II, Tehran, 1989, pp. 387-89.<br />
* Asghar Fathi, “Preachers as Substitutes for Mass Media: The Case of Iran 10-5-1919,” in Edie Kedourie and Sylvia Haim, eds., Towards a Modern Iran: Studies in Thought, Politics, and Society, London, 1980, pp. 169-80.<br />
* Patrick D. Gaffney, The Prophet’s Pulpit: Islamic Preaching in Contemporary Egypt, Berkeley, Los Angeles, and London, 1994.<br />
* Rasul Jaʿfarian, “Namaz-e jomʿa dar dawra-ye Safawi,” in Din wa siasat dar dawra-ye Safawi, Qom, 1991, pp. 119-80.<br />
* Idem, “Tarik-e namaz-e jomʿa wa mabahet-e ʿelmi-e marbut bar an dar dawra-ye Safawi,” introduction to idem, ed., Davazdah resala-ye feqhi, Qom, 2003, pp. 15-69.<br />
* Idem, “Agahiha-ye ketab-senakti dar bara-ye namaz-e jomʿa,” introduction to idem, ed., Davazdah resala-ye feqhi, Qom, 2003, pp. 70-102.<br />
* Linda Gale Jones, The Power of Oratory in the Medieval Muslim World, Cambridge and New York, 2012.<br />
* Mohammad-Sadeq Mohammad Karbasi, Moʿjam kotabaʾ al-menbar al-Hussaini: Directory of Hussain Orators, 2 vols., London, 1999.<br />
* Nikki R. Keddie, Religion and Rebellion in Iran: The Tobacco Protest of 1891-1892, London, 1966.<br />
* Joel Kraemer, Humanism in the Renaissance of Islam: The Cultural Revival during the Buyid Age, Leiden, 1992.<br />
* Wilferd Madelung, “Zaydiyya,” in EI2 XI, 2002, pp. 477-81.<br />
* Idem, Religious Trends in Early Islamic Iran, Albany, N.Y., 1988.<br />
* Andrew Newman, “Fayḍ al-Kashani and the Rejection of the Clergy/State Alliance: Friday Prayer as Politics in the Safavid Period,” in Linda Walbridge, ed., The Most Learned of the Shiʿa: The Institution of the Marjaʿ Taqlid, New York, 2001, pp. 34-52.<br />
* Idem, “The Vezir and the Mulla: A Late Safavid Period Debate on Friday Prayer,” in Michele Bernardini, Masashi Haneda, and Maria Szuppe, eds., Études sur L’Iran Médiéval et Moderne Offertes à Jean Calmard, Eurasian Studies 1/2, 2006, pp. 237-69.<br />
* Ehsan Noss, al-Kataba al-ʿarabiya fi ʿasreha al-dahabi, Cairo, 1963.<br />
* J. Pedersen, “Khatib,” in EI² IV, 1978, pp. 1109-11.<br />
* Tahera Qutbuddin, “Khutba: The Evolution of Early Arabic Oration,” in Beatrice Gruendler and Michael Cooperson, eds., Classical Arabic Humanities in Their Own Terms: Festschrift for Wolfhart Heinrichs on His 65th Birthday, Leiden, 2008, pp. 176-273.<br />
* Idem, “The Sermons of ʿAli ibn Abi Talib: At the Confluence of the Core Islamic Teachings of the Qurʾan and the Oral, Nature-Based Cultural Ethos of Seventh Century Arabia,” Anuario de Estudios Medievales 42/1, 2012, pp. 201-28.<br />
* Idem, “Introduction,” in Qazi Qozaʿi, Dostur maʿalem al-hekam wa maʾtur makarem al-siam, ed. and tr. Tahera Qutbuddin as A Treasury of Virtues: Sayings: Sermons, and Teachings of ʿAli, New York, 2013, pp. xiii-xxiv.<br />
* Haggay Ram, Myth and Mobilisation in Revolutionary Iran: The Use of the Friday Congregational Sermon, Washington, D.C., 1994.<br />
* Najda Ramazan, Taʾrik al-kataba wa-ashar kotab al-rasul wa’l-sahaba, Damascus, 1998.<br />
* Abdulaziz Abdulhussein Sachedina, The Just Ruler (al-sultan al-ʿadil) in Shīʿite Islam: The Comprehensive Authority of the Jurist in Imamite Jurisprudence, New York and Oxford, 1988.<br />
* Dakel Sayyed Hasan, Man la yahzorohu al-katib: bohut wa mohazarat fi’l-tafsir wa’l-tarbia wa’l-adab wa’l-taʾrik, 4 vols., Beirut, 1991.<br />
* Idem, Moʿjam al-kotabaʾ, 12 vols., Beirut, 1996-2009.<br />
* Rosemary Stanfield-Johnson, “The Tabarraʾiyan and the Early Safavids,” Iranian Studies 37/1, 2004, pp. 47-71.<br />
* Devin Stewart, “The Portrayal of an Academic Rivalry: Najaf and Qum in the Writings and Speeches of Khomeini, 1964-78,” in Linda Walbridge, ed., The Most Learned of the Shiʿa: The Institution of the Marjaʿ Taqlid, Oxford and New York, 2001, pp. 216-29.<br />
* Idem, “Polemics and Patronage in Safavid Iran: The Debate on Friday Prayer during the Reign of Shah Tahmasb,” BSOAS, 72/3, 2009, pp. 425-57.<br />
* Mohammad Asraf Thanvi, Kotobat al-ahkam le jomaʿat al-ʿamm, Deobandh, n.d.<br />
* Turkish Diyanet Ministry, Hutbe Dualari: Turkish Khutba Prayers, accessed May 18, 2012, at www.imamhatipogretmeni.com<br />
* A. J. Wensinck, “Khutba,” in EI² V, 1986, pp. 74-75.<br />
* Miriam Younes, Diskussionen schiitischer Gelehrter über juristische Grundlagen von Legalitat in der frühen Safawidenzeit: das Beispiel der Abhandlungen über das Freitagsgebet, Würzburg, 2010.<br />
==Source==<br />
* [http://www.iranicaonline.org/articles/kotba-sermon Encyclopaedia iranica]<br />
[[Category: Islamic Terminologies]]</div>Kashanihttps://en.wikihussain.com/index.php?title=Imam&diff=11720Imam2020-02-25T08:08:02Z<p>Kashani: /* Shi’a Imams */</p>
<hr />
<div>'''Imam''' is the one who stands in front; a role model for the Muslim community in all its spiritual and secular undertakings. In legal writings the term is applied to the leader of the congregational prayers in the mosque. Historically, Muslim rulers used to appoint the imam for the official function of leading the Friday services in the main mosque of capital cities. Sunni Muslims use the title for their prominent jurists, who are also regarded as the founders of their legal schools, such as Abu Hanifah and Shafii. In [[Shiʿa|Shi’ism]] the imam is the divinely appointed successor of [[Muhammad]] and is regarded as infallible, with the ability to make binding decisions in all areas of human activity.<br />
==Imam in Quran==<br />
The word “imam” is an Arabic term signifying a leader, a model, an authority, or an exemplar. The term occurs in the Quran, for example at 2:124, with reference to God’s promise to make Abraham an “imam for the people,” and at 11:17 and 46:12, where the “Book of Moses” is characterized as an “imam.” In early theological and juristic literature, the Quran and the Sunna are sometimes referred to as imam, although the Qur’an does not describe itself as such. <br />
==Sunni Imams==<br />
Debates on the question of who was best qualified to be the imam and whether a sinful leader might be removed from his position as the head of the community played an important role in the development of Sunni religious and political thought. Medieval Sunni jurists held the position of the imam to be deducible from revelation rather than reason, and considered this position to be essential for the defense of Islam and the implementation of the sacred law, the [https://referenceworks.brillonline.com/entries/encyclopaedia-of-islam-2/sharia-COM_1040 shari‘a]. In general, they required that the caliph/imam be a member of Muhammad’s tribe of Quraysh, be duly elected by the people or nominated by his predecessor, and possess moral probity, religious knowledge, and the physical faculties necessary for the discharge of his duties. With the decline of the caliphate and the rise to power of the military warlords, however, the jurists came to recognize that any ruler—and not necessarily the caliph—who wielded effective political power was the legitimate imam, as long as his actions did not flagrantly contravene the shari‘a.<br />
==Shi’a Imams==<br />
To the Shi‘ites, the term imam has a different signification altogether. It refers to a member of the family of the Prophet ([[Ahl Al-Bayt]]), and usually to a member of “the family” as descended from Muhammad’s daughter [[Fatima]] (d. 633) and her husband [[ʿAli ibn Abi Talib|‘Ali ibn Abi Talib]] (d. 661). The history of Shi‘ism is marked by numerous disagreements on the precise identity and number of the imams, as well as on how to define the imam’s authority and functions; and many of these disagreements have continued to the present, as have distinct Shi'ite communities. The [[Ithna ‘Ashariyah|Imamis]], who came to be the most numerous group among the Shi‘ites, believe in twelve imams, hence their common designation as “Ithna ‘asharis” or “Twelvers.”<br />
The Twelver imams are believed to be sinless, the repository of authoritative knowledge, and indispensable for the guidance and salvation of the community. The last of these imams is believed to have gone into hiding in 874. While leading Twelver-Shi‘ite jurists (mujtahids) have continued the imam’s function of providing religious guidance and leadership to the community (even as they have long debated the scope of their own authority in his absence), belief in his eventual return is a cardinal feature of the Twelver religious system.<br />
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==BIBLIOGRAPHY==<br />
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*Amir-Moezzi, M. A. The Divine Guide in Early Shi‘ism. Translated by David Streight. Albany: State University of New York Press, 1994.<br />
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*Calder, Norman. “The Significance of the Term Imam in Early Islamic Jurisprudence.” Zeitschrift fur Geschichte der arabisch-islamischen Wissenschaften. F.dited by F. Sezgin. Frankfurt: Institut fur Geschichte der arabisch-islamischen Wissenschaften, 1984.<br />
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*Madelung, Wilferd. “Imama.” In The Encyclopaedia of Islam, 2d ed. Leiden: E. J. Brill, 1960.<br />
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*Sachedina, A. A. Islamic Messianism: The Idea of Mahdi in Twelver Shi‘ism. Albany: State University of New York Press, 1981.<br />
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==Source==<br />
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*[http://www.oxfordislamicstudies.com/article/opr/t125/e1017 Muhammad Qasim Zaman (2004). Encyclopedia of Islam and Muslim World. Edited by Richard C. Martin. USA: Macmillan; P: 691. ISBN 0-02-865912-0]<br />
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[[Category:Concepts and Beliefs]]<br />
[[Category:Islamic Terminology]]<br />
[[Category:Religious Leadership Roles ]]</div>Kashanihttps://en.wikihussain.com/index.php?title=Category:Objects&diff=11719Category:Objects2020-02-24T14:20:44Z<p>Kashani: Created blank page</p>
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<div></div>Kashanihttps://en.wikihussain.com/index.php?title=File:Nakhl_fig_11.jpg&diff=11707File:Nakhl fig 11.jpg2020-02-24T11:40:35Z<p>Kashani: </p>
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<div>Naḵl-gardāni, Mehriz, 1977 (Photo by K. Bayegan).</div>Kashanihttps://en.wikihussain.com/index.php?title=File:Nakhl_fig_10.jpg&diff=11706File:Nakhl fig 10.jpg2020-02-24T11:39:06Z<p>Kashani: </p>
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<div>The lifting of the naḵl. Mehriz, 1977 (Photo by K. Bayegan).</div>Kashanihttps://en.wikihussain.com/index.php?title=File:Nakhl_fig_9.jpg&diff=11705File:Nakhl fig 9.jpg2020-02-24T11:38:15Z<p>Kashani: </p>
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<div>Naḵl in Mehriz, 1974. A view from the rear of the naḵl shows golden thread on a black canvas in the shape of the mausoleum of Ḥosayn at Karbalāʾ (Photo by Judith L. Goldstein).</div>Kashanihttps://en.wikihussain.com/index.php?title=File:Nakhl_fig_8.jpg&diff=11704File:Nakhl fig 8.jpg2020-02-24T11:37:29Z<p>Kashani: </p>
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<div>The naḵl at Mehriz seen from the front, covered with mirrors (Photo by Judith L. Goldstein).</div>Kashanihttps://en.wikihussain.com/index.php?title=File:Nakhl_fig_7.jpg&diff=11703File:Nakhl fig 7.jpg2020-02-24T11:34:48Z<p>Kashani: </p>
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<div>A modern covering of the naḵl features paintings of various Shiʿite personalities (Photographer unknown).</div>Kashanihttps://en.wikihussain.com/index.php?title=File:Nakhl_fig_6.jpg&diff=11702File:Nakhl fig 6.jpg2020-02-24T11:32:01Z<p>Kashani: </p>
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<div>An unclad naḵl in front of the Takiya of Taft (Photo by Tara Bahrampour).</div>Kashanihttps://en.wikihussain.com/index.php?title=File:Nakhl_fig_5.jpg&diff=11701File:Nakhl fig 5.jpg2020-02-24T11:29:21Z<p>Kashani: </p>
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<div>Amir Čaqmāq naḵl in front of the Takiya Amir Čaqmāq (Photo by Tara Bahrampour).</div>Kashanihttps://en.wikihussain.com/index.php?title=File:Nakhl_fig_4.jpg&diff=11700File:Nakhl fig 4.jpg2020-02-24T11:27:29Z<p>Kashani: </p>
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<div>The famous naḵl of Yazd, called the Amir Čaqmāq naḵl, resting unclad in front of the Takiya Amir Čaqmāq (Photo by Tara Bahrampour, 1997).</div>Kashanihttps://en.wikihussain.com/index.php?title=File:Nakhl_fig_3.jpg&diff=11697File:Nakhl fig 3.jpg2020-02-24T10:50:09Z<p>Kashani: </p>
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<div>The naḵl carriers awaiting the order to lift the naḵl (Photo by J. Ghazbanpour, Mehriz, 1997).</div>Kashanihttps://en.wikihussain.com/index.php?title=File:Nakhl_fig_2.jpg&diff=11696File:Nakhl fig 2.jpg2020-02-24T10:48:03Z<p>Kashani: </p>
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<div>The naḵl carriers awaiting the order to lift the naḵl (Photo by K. Bayegan, Mehriz, 1977).</div>Kashanihttps://en.wikihussain.com/index.php?title=File:Nakhl_fig_1.jpg&diff=11695File:Nakhl fig 1.jpg2020-02-24T10:44:57Z<p>Kashani: </p>
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<div>Drawing of a naḵl (by Goga Chelkowski) from the Yazd area ready to be carried in procession. Parts and ornamentation: 1. Four legs (pāya, one shown), making a stand; 2. Poles for the bearers, forming a base for the naḵl. They represent the bier of Ḥosayn; 3. Mirrors (āʾina); 4. Representation of a cypress tree (sarv); 5. Šadda (see text), a standard from which hang; 6. Colorful fabrics; 7. Ensigns of Ḥosayn</div>Kashanihttps://en.wikihussain.com/index.php?title=Category:Shi%E2%80%99i_movements&diff=11690Category:Shi’i movements2020-02-23T12:20:49Z<p>Kashani: Created blank page</p>
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