بِأَبِي أَنْتَ وَأُمِّي، لَقَدْ عَظُمَ مُصَابِي بِكَ، فَأَسْأَلُ اللَّهَ الَّذِي أَكْرَمَ مَقَامَكَ، وَأَكْرَمَنِي بِكَ، أَنْ يَرْزُقَنِي طَلَبَ ثَارِكَ مَع إِمَامٍ مَنْصُورٍ مِنْ أَهْلِ بَيْتِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ.

May my father and mother be sacrificed for you. Indeed, my affliction due to what happened to you is immense. Therefore, I ask Allah who venerated your station and honoured me through you, to provide me the succour to avenge for your blood with a supported leader from the family of Muhammad, may Allah pour down His mercy on him and his progeny.

بِأَبِي أَنْتَ وَأُمِّي

May my father and mother be sacrificed for you.

Commentary

In Arabic terminology, such a phrase is known as al-tafdiyah (expression of sacrifice). It is normally employed to show one’s deep veneration and love1 for one’s addressee. Its original construction is said to be: Fadaytuka bi abi anta wa ummi (may my father and mother be sacrificed for you). Hence, the phrase fadaytuka is elliptical and hidden2.

Some scholars3 explaining this phrase believe that its literal meaning should not be taken into consideration. It is rather an expression of revealing one’s love and kindness to the addressee. That is why it can also be employed by one whose parents are not alive:

Al-Mazandarani in his Sharh Usul al-Kafi explaining the phrase “Bi abi anta wa ummi” says:

وجاز التفدية عندنا وعند أكثر العامة وكرهها بعضهم وقال: لا يفدي بمسلم والصحيح عدم الكراهة لورودها في الأحاديث الصحيحة من طرقنا وطرقهم مع عدم الإنكار سيما له (صلى اللّٰه عليه وآله) على أنه ليس المراد الحقيقة وإنما هي على معنى الحنان والبر، ولذلك يقول ذلك أيضاً من ليس له أب وأم موجودان.

Expressing sacrifice is permitted according to us (the Shi’a) as well as most of the Sunnis (‘Ammah). Some however considered it as abhorred (makruh) and said: A Muslim cannot be ransomed. The correct view however is that it is not abhorred because it appears in our authentic traditions, from our sources as well as their sources, without any prohibition, especially for him

(S) [the Holy Prophet]. Besides, what is meant is not the literal. Rather, it signifies kindness and righteousness. And for this very reason, one who does not have a father or mother may also say it4.

The za’ir here declares that he gives preference to Imam al-Husayn (‘a) even over his parents. And preferring the Imam (‘a) over his parents is in reality preferring the peak of truth because the Imam (‘a) is always a manifestation of the truth (Haqq). He never thinks or does or commands anyone to do anything that is contrary to the truth. We address the Imams of the Ahl al-Bayt (‘a) in Ziyarat al-Jami’ah in the following way:

أَلْحَقُ مَعَكُمْ وَفِيكُمْ وَمِنْكُمْ وَإِلَيْكُمْ

Truth is united with you, within yourselves, comes from you and returns to You.

Hence, the meaning of expressing one’s sacrifice of one’s parents, is prioritisation. We are trying to declare that Imam al-Husayn (‘a) is a priority over our parents. Whatever he says or does is taken as a preference. His words precede the words even of our beloved parents. Hence, if at all there is any kind of contradiction between him and our parents, he takes priority. If we ponder over this carefully, we would come to realise that whether we express the words of sacrifice or not, the Imams of the Ahl al-Bayt (‘a) always have a priority over every believer, for they are the epitomes of religion and whatever they say or do is in complete harmony with the pleasure of Allah. In the beautiful words of Sayyid al-Shuhada’ (‘a), “The pleasure of Allah is our pleasure”5.

لَقَدْ عَظُمَ مُصَابِي بِكَ

Indeed, my affliction due to what happened to you is immense

The particle ‘lam’ in ‘la-qad’ shows that the za’ir swears and believes that the calamity that has befallen him is indeed, immense and severe. The word musab in the phrase laqad ‘azuma musabi bika is translated as musibah (affliction)6. Hence, it is as if we are saying laqad ‘azuma musibati bika (Indeed, my affliction due to what happened to you is immense).

Here we are declaring the immensity of our affliction due to what happened to Imam al-Husayn (‘a). A natural consequence of such a situation is deep anguish and sorrow. Expressing our state of intense affliction and sorrow, however, should be natural and tangible. In order to realise this, we have to pass through two important stages:

Proper Knowledge: Accurate knowledge about the personality of the Imam (‘a) and the details of the tragedy of Karbala.

True Love: Intense love and attachment for Imam al-Husayn (‘a), such that one feels united with the Imam (‘a) and considers the Imam’s loss as his own loss, or rather even greater7.

Proper Knowledge

Unfortunately, sometimes the fundamental aim of conveying the message of Imam al-Husayn (‘a) is forgotten. Instead of introducing his sublime character and narrating a reliable account of his tribulations, so that a natural flow of tears ensues, some try to concoct or relate inauthentic records to ensure that the listeners are able to weep well.

Martyr Mutahhari in his Hamaseye Husayni says:

Another weak point present in the mourning gatherings - which is mostly from the people’s side and has fortunately become lesser - is that profuse and loud weeping is regarded as the criterion of their success. After all, the speaker on the minbar must relate the sorrowful accounts of the tragic events. While these accounts are related, the people are expected not merely to shed tears: the mere shedding of tears is not acceptable; the majlis must be rocked with cries of mourning. I do not say that the majlis should not be rocked with mourning; what I say is that this must not be the objective. If tears are shed as a result of listening to facts and the majlis is rocked with mourning by descriptions of real history without false and fabricated narratives, without distortion, without conjuring companions for Imam Husayn that did not exist in history and who are unknown to Imam Husayn himself (as they were non-existent), without attributing such children to Imam Husayn as did not exist, without carving out enemies for Imam Husayn that basically had not existed - that is very good indeed. But when reality and truth are absent, should we go on making war against Imam Husayn by fabricating falsehoods and lies?8

If we express our great sorrow through inauthentic records, the foundation of our sorrow is questionable. In such a case it is the calamity on “the Husayn of our fictitious thoughts” for which we express our grief and sorrow. We should therefore, read and convey events narrated from scholars whom we can genuinely trust, so that tears are shed due to the truth that is narrated.

Some noble scholars, in order to avoid deviation and misquotation, try to read a reliable maqtal so that the listeners get accurate information and weep on the basis of truth. During my stay in the Islamic Republic of Iran, I have noticed this specifically from the Leader of Islamic Revolution, Ayatullah Sayyid ‘Ali Khamane’i, who is said to have read in a number of his Friday sermons from this reliable book of narration. On the Day of ‘Ashura 1416 AH (lunar), Ayatullah Khamene’i, in his Friday sermon, said:

ما به همه مى‌گوييم كه از روى متن، روضه بخوانيد؛ حالا بنده مى‌خواهم متن كتاب (لهوف) ابن‌طاوس را برايتان بخوانم، تا ببينيم روضهٔ متنی چكونه است. بعضى مى‌گويند آدم نمى‌شود همان را كه در كتاب نوشته است، بخواند؛ بايد بپرورانيم - بسازيم - خوب؛ گاهى آن هم اشكالى ندارد، اما ما حالا از روى كتاب، چند كلمه‌اى مى‌خوانيم... كتاب معروف (لهوف) از سيد على‌بن‌موسى‌بن‌جعفر‌بن‌طاووس است. در تعبيرات منبريهاى ما عين عبارات اين كتاب - مثل روايت - خوانده مى‌شود؛ از بس متقن و مهم است.

We say to everyone to read the words of lamentation from the text [of the book] itself. At this moment I would like to read to you from the text of the book [Luhuf] of Ibn Tawus, so that we may observe a lamentation that is read from the text. Some say that one cannot read exactly whatever has been written in the book. We should nurture and create the material [and then present it]. Fine. Sometimes that has no problem. However, at this moment we would like read a few words from the book…The well-known work Luhuf is from Sayyid ‘Ali Ibn Musa Ibn Ja’far Ibn Tawus. In the expression of our sermonisers, the very text of this book is read like a tradition. This is how firm and important this work is9.

On the 11th Muharram 1419 AH Ayatullah Khamene’i said:

من امروز مى خواهم از روى مقتل ابن طاوس كه كتاب (لهوف) است چند جمله ذكر مصيبت كنم و چند صحنه از اين صحنه هاى عظيم را براى شما عزيزان بخوانم. اين مقاتل بسيار معتبرى است. ابن طاوس - كه على بن طاوس باشد - فقيه، عارف، بزرگ، صدوق، موثق، مورد احترام همه و استاد فقهاى بسيار بزرگى است. خودش اديب و شاعر و شخصيت خيلى برجسته اى است. ايشان اولين مقاتل بسيار معتبر و موجز را نوشتند. البته قبل از ايشان مقاتل زيادى است. استادشان (ابن نما) مقاتل دارد، شيخ طوسى مقتل دارد، ديگران هم دارند. مقتلهاى زيادى قبل از ايشان نوشته اند؛ اما وقتی (لهوف) آمد، تقريباً همه مقاتل تحت الشعاع قرار گرفت. اين مقتل بسيار خوبى است؛ چون عبارات، بسيار خوب و دقيق و خلاصه انتخاب شده است.

Today I would like to read some words of lamentation from the maqtal10 of Ibn Tawus, which is the book al- Luhuf, and narrate some of the remarkable scenarios for you dear listeners. Indeed, this maqtal is very reliable. Ibn Tawus, whose name is ‘Ali Ibn Tawus, was a jurisprudent, great gnostic, very truthful, trustworthy, and venerated by all. He was the mentor of great jurisprudents as well. He himself is a literaturist, poet, and a great personality. He has written the first reliable and very concise maqtal. Obviously prior to him there have been many maqatil [pl. of maqtal]. His teacher Ibn Numa has a maqtal, Shaykh Tusi has a maqtal, and other scholars likewise have their own maqatil. Many maqatil have been written prior to him. However, when Luhuf came, it overshadowed nearly all the rest. This is a very good maqtal, since its expressions are very good and accurate and is a summarised selection11.

Martyr Ayatullah Qadi Tabrizi, a great scholar of his time, is reported to have said:

كتاب لهوف سيد ابن طاووس - رحمة اللّٰه عليه - نقلياتش بسيار مورد اعتماد است و در ميان كتب مقاتل، كتاب مقتلى به اندازه اعتبار و اعتماد و و اعتماد، به آن نمى‌ رسد...

The reports contained in the book Luhuf of Sayyid Ibn Tawus (may Allah have mercy on him) are very reliable, and among the maqatil [books that narrate the tragedy of Karbala], no maqtal is at par with it in terms of authenticity and reliability…12

Tangible sorrow can be realised well when one understands the truth of how a vicegerent of Allah on the earth, who enjoyed the highest level of perfection, is mercilessly treated and killed. Then is when one can really feel the expression “Indeed, my affliction is immense…” (laqad ‘azuma musabi bika) and vocalise the same.

It is narrated that when Ayatullah Shaykh ‘Abd al-Karim Haeri, the founder of the Hawzah of Qum, would sit in a gathering of lamentation for Imam al- Husayn (‘a), he would not wait for the narration of the affliction that befell on the Imam (‘a). Simply hearing the name “Husayn” would bring about a flow of tears, such that he would sometimes be overcome by loss of strength13.

The late Ayatullah Shaykh Muhammad ‘Ali Araki is reported to have said the following about his mentor, Ayatullah Shaykh ‘Abd al-Karim Haeri:

I was at his service during the days of ‘Ashura’. I saw that that great personality would now and again recite the following ode and weep14:

تبكيك عيني لا لأجل مثوبة ولكنما عيني لأجلك باكية

My eye is weeping not in order to attain reward Rather my eye weeps for you.

When one has understood who the Imam (‘a) is, and has realised how closely one is linked to him, and learns about the real tragedy of Karbala, one is naturally overcome with perpetual sorrow and anguish. Such sorrow, however, is so praiseworthy, that it is equalled to tasbih (glorification). Imam al-Sadiq (‘a) is reported to have said:

نفس المهموم لنا المغتم لظلمنا تسبيح وهمه لأمرنا عبادة

The breath of one who is grief-stricken15 for us and is sorrowful due to oppression on us, is tasbih, and his anguish for our situation is worship16.

The root meaning of tasbih depicts a journey towards Allah. According to al-Isfahani in his Qur’an lexicon al-Mufradat, its root meaning is:

المَر السريع في عبادة اللّٰه

Passing swiftly in the worship of Allah17.

In his lexicon Al-Tahqiq, al-Mustafawi defines the trilateral root of tasbih

as:

الحركة في مسير الحق من دون إنحراف

Movement in the path of truth without deviation18.

Hence, these definitions convey the meaning of a spiritual journey. And the only path of truth that we are certain of is The Straight Path [al-sirat al- mustaqim], which takes one to Allah and His proximity.

In his Sabr-e-Jamil Sayr o Suluk ba ‘Ashura, Sayyid Mahdi Mir Baqiri writes:

آيا از اين بالاتر سلوك سِراغ داريد؟ راهى براى سلوك و مراحلى روزشنتر از اين مراحل كه در زيارت عاشوراء آمده سِراغ داريد؟ لذا زيارت عاشورا مراجعنا مه شيعه است. ديگرصد ميدان و هزار منزل و دويست منزل نمي خواهد. به ميزانى كه انسان به سيد الشهداء نزديك و همراه مصيبت آن حضرت شود و به ميزانى كه روح انسان تحت تأثير مصيبت آن حضرت قرار گيرد، محبت و عشق به دنيا و مقام از بين مى‌ رود. اين مصيبت همه را مى‌ سوزاند. لذا نَفس المهموم لنا المغتم لظلمنا تسبيح تسبيع كارش تطهير و مقدمه مغفرت است...

Do you know of a loftier system of spiritual wayfaring? Do you know of a path for wayfaring and spiritual stations more evident than those that appear in Ziyarat ‘Ashura’? That is why Ziyarat ‘Ashura’ is a Shi’a’s prescription of spiritual ascension (mi’raj nameh). There is no need then for a hundred grounds, a thousand way-stations, and two hundred spiritual dwellings. Inasmuch as a human being gets close and united with the calamity of Sayyid al-Shuhada’, and inasmuch as the spirit of the human being is affected by the calamity, love and extreme attachment for the world and position will subside. This affliction burns away everything. That is why “The breath of one who is grief stricken for us and is sorrowful due to our oppression, is tasbih”. The work of tasbih is purification (tathir) and it is the beginning phase of [acquiring] Divine forgiveness19.

It is important for us to reflect on the abovementioned quotation in which Sayyid Mir Baqiri alludes to a very important point: Sorrow over Imam al- Husayn (‘a) burns off the taints of the love of the world in the heart. If the effect of our sorrow and lamentation, therefore, is contrary to that, we should try to reassess the same. Our duty in that case would be to struggle and strive to realise the state of true sorrow for Imam al-Husayn (‘a) and his loyal companions. It is such kind of sorrow and lamentation that our esteemed scholars have always encouraged.

Imam al-Ridha (‘a) alluding to the powerful spiritual effect of sorrow and happiness for the sorrow and happiness of the Ahl al-Bayt (‘a) says to Ibn Shabib:

يا بن شبيب إن سرّك أن تكون معنا في الدّرجات العلى من الجنان فاحزن لحزننا وافرح لفرحنا وعليك بولايتنا

O son of Shabib, if it pleases you to be with us in the lofty stations of the Heavens, then be sorrowful for our sorrow and joyful for our joy, and maintain our guardianship20.

In conclusion, the state of sorrow and grief for the oppression that afflicted Imam al-Husayn (‘a) is a means to spiritually uplift the grief- stricken. In fact, there are many traditions that allude to the uplifting effect of weeping for Imam al-Husayn (‘a). Some examples are as follows:

The Holy Prophet (S) is reported to have said:

وَكُلُّ مَنْ بَكَى مِنْهُمْ عَلَى مُصَابِ الْحُسَيْنِ عَلَيْهِ السَّلامُ أَخَذْنَا بِيَدِهِ وَأَدْخَلْنَاهُ الْجَنَّةَ

And for everyone who weeps among them [the believers] on the affliction of al-Husayn (‘a) we would take his hand and place him in al-Jannah (the Heavens)21.

Imam al-Sadiq (‘a) is reported to have uttered the following supplication:

شيعتُنا مِنّا وُخلقوا مِن فاضل طينتِنا وعجِنوا بنور وِلايتِنا، رضُوا بنا أئِمّةً ورَضِينا بهم شيعة يُصيبُهم مصائبُنا ويحزنهم حزننا ويسرهم سرورنا ونحن أيضا نتألم بتألمهم ونطلع على أحواله... فمن ذكر مصابَنا و بكى لأجلنا استحيى اللّٰه ان يُعذِّبَه بالنّار.

Our Shias are from us and indeed, they have been created from the remainder of our clay and mixed with the light of our guardianship. They are pleased with us as Divine leaders, and we are pleased with them as our Shias. Whatever afflicts us afflicts them and our afflictions make them

weep. Our grief grieves them and our happiness makes them happy. We likewise are hurt when they are hurt, and we come to know of their states… Whosoever remembers our affliction and weeps for us, Allah is ashamed to punish him with the Fire [of Hell]22.

Imam al-Sadiq (‘a) is reported to have said:

لكُلِّ شَيءٍ ثَوابٌ إلّا الدَّمعَةَ فِينَا

For every thing there is a reward save a tear for us23.

Imam al-Ridha (‘a) addressing the poet Di’bil al-Khuza’i says:

يَا دُعَبلُ مَنْ بَكَى عَلَى مُصَابِ جَدِّي الْحُسَيْنِ عَلَيْهِ السَّلامُ غَفَرَ اللَّهُ لَهُ ذُنُوبَهُ البتَّة

O Di’bil, whosoever weeps on the affliction of my grandfather al-Husayn (‘a), Allah will forgive his sins24.

Imam al-Baqir (‘a) is reported to have said:

كَانَ عَلِيُّ بنِ الحُسَينِ عَلَيهِمَا السَّلامُ يَقُولُ: أَيما مُؤمِنٍ دَمَعَتْ عَيناهُ لِقَتلِ الحُسين بنِ عَلِيٍّ عَلَيهِمَا السَّلامُ دَمعَةً حَتَّى تَسيلَ عَلَى خَدِّه بَوَّأَهُ اللّٰه بِهَا في الجَنَّةِ غُرَفاً يَسكُنُهَا أَحقَاباً.

‘Ali Ibn al-Husayn (‘a) would say: Any believer whose eyes shed a single tear for the martyrdom of al-Husayn Ibn ‘Ali (‘a), to the extent that it rolls down his cheek, Allah would thereby settle him down in rooms in Heaven, where he would abide for ages25.

Imam al-Sadiq (‘a) is reported to have said:

وَمن ذُكَر الحُسَين عَلَيهِ السَّلامُ عِندَهُ، فَخَرَج مِن عَينَيهِ مِنَ الدُّمُوعِ مِقدَارَ جُناحَ ذُبابٍ كانَ ثَوَابُهُ عَلَى اللّٰه عَزَّوجلَّ وَلم يَرضَ لَهُ بِدُونِ الجَنَّةِ.

And in whosoever’s presence al-Husayn (‘a) is mentioned and tears roll down from his eyes the size of the wing of a gnat, His reward will be with Allah, the Invincible and Majestic, and He would not be pleased to give him less than Heaven26.

In his work Hamaseye Husayni, Martyr Mutahhari, explaining the link between weeping for Imam al-Husayn and attaining lofty stations, says: If a tear that we shed for him (Imam al-Husayn (‘a)) should signify a harmony between our souls and his spirit, it represents a brief flight that our spirit makes along with Husayn’s spirit. Should it create within us a little glow of his valour, a particle of his free nature, a particle of his faith, a particle of his piety, and a small spark of his Tawhid, such a tear has an infinite value. They have said that it has the worth an entire world even if it is as small as the ‘wing of a gnat’. Believe it! But that is not a tear shed for a pointless death, but a tear for the greatness of Husayn and his great spirit, a tear that signifies harmony with Husayn ibn ‘Ali and of movement in his steps. Yes, such a tear has an incalculable worth even if it is as small as a gnat’s wing27.

Understanding the Abundant Reward for a Single Tear

In his book ‘Abqarriyyu al-Hisan, Shaykh ‘Ali Akbar Nahawandi narrates:

In anticipation of meeting the twelfth Holy Imam (‘a), Sayyid Bahr al-’Ulum (may Allah’s mercy be on him) set out for Samarra’. On his way he was reflecting on the matter of how weeping over Imam al-Husayn (‘a) could bring about the forgiveness of sins. That very moment his attention was driven to an Arab mounted on a horse who had come to him. He greeted him.

The Arab said: O Sayyid, what are you reflecting and thinking about? If it is a scholarly issue, then tell me, perhaps I am from those who deserve to

know. Sayyid Bahr al-’Ulum Said: I am wondering how God, the Sublime, bestows so much reward to the visitors and those who weep for Sayyid al- Shuhada’ (‘a). For example, for every step that the za’ir takes on the way to visit the Imam (‘a) the reward of one Hajj and one ‘Umrah is written in the books of his deeds, and due to [merely] one tear, all his minor and major sins are forgiven.

The Arab on the horseback said: Do not be surprised. I will present to you a similitude so that the difficulty is solved:

Once upon a time a king together with his courtiers went for hunting, and in the hunting ground he became separated and far from his courtiers, and he encountered great difficulty in the wilderness. He was extremely hungry and thirsty. He saw a tent from afar, in which there was an old woman and her son. They only had one goat from which they would draw milk and manage their lives. The king entered the tent and became their guest. They served him and they did so through this very goat that they had. That is, they slaughtered the goat and served him. This is while they did not know the king, and they did what they did just in honour of the guest, and also roasted the goat, because they did not have anything else with which to serve him. That night the king slept in that very place and the next day he left them, and made himself reach his courtiers, and narrated what transpired to his courtiers. After narrating the incident, he asked them: If I would like to reward the old woman and her son for their hospitality, what should I do? One of those present said that he should give them a sheep. Another, who was from among his ministers said: Give them a hundred goats and a hundred coins. Another said: Give them such and such farm. The king said: Whatever I give is less! This is because if I were to give them my kingdom, I would have given them equal to what they gave me, because that old woman gave me whatever she had. I likewise must give whatever I have, so that it is equal. Thereafter the Arab on the mount, said to Sayyid Bahr al-’Ulum: Now, O Bahr al-’Ulum, Hadrat Sayyid al- Shuhada’ gave whatever he had of wealth, family, wife, son, brother, etc. in the way of Allah. Therefore, you must not be surprised when God gives all this recompense and reward to the za’irin and those who weep for the Imam (‘a). That Arab after having had this conversation vanished from sight28.

In short, if one would really like to declare that he is afflicted severely due to what happened to Imam al-Husayn (‘a), one must acquire both the knowledge of the personality of the Imam (‘a) and the accurate and reliable details of what transpired in the movement of al-Husayn (‘a). A substantially laudable level of knowledge about Imam al-Husayn (‘a) is when one experiences the knowledge contained in the depths of his heart. The Holy Prophet (S) is reported to have said:

إنَّ لِلحُسَينِ في بَواطِنِ المُؤمِنينَ مَعرفةً مَكنونةً

Indeed, in the depths of the believers there is hidden knowledge of al- Husayn (‘a)29.

True Love

One should develop a deep love for Imam al-Husayn (‘a) and perpetually pray to Allah for the same. The stronger our love, the more tangible our expression. Those who have understood the reality of al-Husayn (‘a) and struggle throughout their lifetimes to unite with him, would naturally be overcome with grief and feeling when they hear the calamity of al-Husayn (‘a).

One of the great achievements of a believer in this world is to come to a level in which he has, to a certain extent, united with the Imam (‘a). If a believer struggles to remove the taints of the sins that he has accumulated and clears off the dust gathered over his innate disposition (al-fitrah), he would naturally feel an intense attraction towards Imam al-Husayn. His warmth for al-Husayn (‘a) would be unique and perpetual. The Holy Prophet (S) is reported to have said:

إنَّ لقتلِ الحُسَينِ حَرارةً في قُلوبِ المُؤمِنينَ لا تَبردُ أَبَداً

Indeed, due to al-Husayn’s martyrdom, there is a heat in the hearts of the believers that will never cool30.

Ayatullah Mirza Maliki Tabrizi, one of the well-known gnostics of his time, reports the following in his prayer manual al-Muraqibat:

وقد رأيت بعض أولادي الصغار ترك في العشر الأول في مأكله الإدام وكان يأكل الخبز بلا إدام، ولم يكن فيما أعلم أن يقول له ذلك أحد حبه الباطني بعثه على ذلك

And indeed, I have seen some of my small children, during the first ten days [of Muharram], avoiding broth in their meals; and they would eat bread without broth; and as far as I know, no one had told them to do that; it was their internal love (Hubbuhu al-batini) that caused them to do that31.

When the aforementioned two elements settle in our hearts, our expressions of sorrow will be tangible and hence, natural and truthful.

لَقَدْ عَظُمَ مُصَابِي بِكَ

Indeed, my affliction due to what happened to you is immense

Employing the second person masculine pronoun “ka” in the singular form and not in the plural form “kum” in the abovementioned phrase is perhaps to reveal the immensity and intensity of the calamity that afflicted Imam al- Husayn (‘a) specifically. In other words, the calamity that befell Imam al- Husayn (‘a) was incomparable and matchless. Perhaps it refers to the difficult situation of observing a group of people going against the truth and thus, earning eternal damnation. The Imam (‘a) has an all-embracing spirit, and thus, yearns for perfection for all. The apparent calamities that befell him is not the only aspect of his tragedy; rather, ‘the deviation of the people’ really makes it a great calamity for him. Small wonder it is that he (‘a) even advises ‘Umar Ibn Sa’d and tells him to leave the ranks of the enemy and join his ranks, but the latter, intoxicated by the love of power and indifferent of the Hereafter, would not accept.

فَأَسْأَلُ اللَّهَ الَّذِي أَكْرَمَ مَقَامَكَ

Thus, I ask Allah who ennobled your station…

The conjunctive particle fa in the phrase “fa as’alullaha...” signifies that what follows is sought because of the foregoing sorrowful state of immense

affliction of the za’ir. In simple words, the za’ir is trying to say “Due to my state of immense affliction (which deserves reward), I ask Allah who ennobled your station…to provide me…”

With regard to every affliction deserving Divine reward, the Holy Prophet (S) is reported to have said:

كُلُّ شَيءٍ يُؤْذِي المُؤمِنَ فَهُوَ لَهُ مُصِيبَةٌ وَلَهُ أَجْرُ المُصِيبَةِ

Everything that disturbs a believer is an affliction for him, and he would be given the recompense of the affliction32.

Imam al-Hasan al-Mujtaba (‘a) is reported to have said:

المَصَائِبُ مَفَاتِيحُ الأَجْرِ

Afflictions are keys to recompense33.

The phrase “alladhi34 akrama maqamaka” refers to Allah’s favour on Imam al-Husayn (‘a). The past tense verb akrama means “he bestowed greatness” or “he bestowed honour”. And the word maqam is a noun of place (ismu makan) which literally means mahall al-qiyam (“the place of standing” or simply “a station”). Such standing is not restricted to physical standing. It also includes spiritual standing. Hence, the phrase alladhi akrama maqamaka, can be rendered as “…Who made your station great…”

One of the variable probabilities of the maqam (station) spoken about in this phrase is the station of shahadah (martyrdom), which in our traditions is described as a station of Karamah (greatness).

The Holy Prophet (S) is reported to have said:

ما مِن أَحدٍ يَدخُلُ الجَنّةَ يُحِبُّ أن يَخرعََ مِنها إلاّ الشَّهيدُ، فإنّهُ يَتَمَنَّى أن يَرجِعَ فَيُقتَلَ عَشرَ مَرّاتٍ، مِمّا يَرى مِن كَرامَةِ اللّٰه

No one enters the Garden [of Heaven] and thereafter wishes to come out, except the martyr; for indeed, he wishes to return so that he is killed ten times, due to what he sees of honour (Karamah) of Allah35.

In the court of Ibn Ziyad when Imam Zayn al-’Abidin (‘a) was threatened to be killed, the Imam (‘a) said:

أَبِالقَتلِ تُهَدِّدُني يا ابنَ زِيادٍ؟ أَمَا عَلِمتَ أَنَّ القَتلَ لَنا عادَةٌ، وَكَرَامتُنَا الشَّهَادَةُ؟

Are you threatening me with murder, O Ibn Ziyad? Do you not know that being killed is a custom for us, and our greatness and honour (Karamah) is in martyrdom?36

In one of the salutational recitals of Imam al-Husayn (‘a), when praying to Allah we clearly mention that Imam al-Husayn (‘a) was honoured with martyrdom. We pray as follows:

اللهمَّ إنّي أَشهَدُ أنَّ هذا قَد قبر حبيبك وصفوتكَ مِن خَلقِكَ، الفائز بكرامتك، أكرمته بالشهادة، وأعطيته مواريثَ الأَنبياءِ

O Allah, indeed, I bear witness that this grave is the grave of your beloved and chosen servant, who achieved Your honour, You honoured him with martyrdom, and bestowed on him the heritage of the Prophets37.

In a sacred tradition, Almighty Allah is reported to have said:

أَكرَمتَ حَسيناَ بالشَّهَادَةِ وختمت لهةبالسَّعادَةِ فَهُوَ أَفضَلُ مَن استُشهِدَ وَأَرفَعُ الشُّهَداءِ عِندِي دَرَجَةً.

I honoured Husayn with martyrdom and sealed him with felicity. Therefore, he is the best of one who has been martyred in My way, and the most elevated of the martyrs near Me in terms of station38.

Hence, when we say alladhi akrama maqamaka we mean “Who ennobled your station through martyrdom”.

أَكْرَمَ مَقَامَكَ

[Who] ennobled your station

Perhaps the station (maqam) mentioned in the above phrase refers to Imam al-Husayn (‘a)’s unique station, which Allah gifted him due to his sublime movement and supreme sacrifice.

On resolving to leave Madinah, Imam al-Husayn (‘a) spent a great deal of time near the grave of his grandfather the Holy Prophet (S). One night during his prayer in the state of sajdah (prostration), he dreamt the Holy Prophet (S) addressing him, saying:

وَإِنَّ لَكَ فِي الجَنَّةِ دَرَجَات لا تَنَالُهَا إِلَّا بِالشَّهَادَةِ

Indeed, for you in the Garden [of Heaven] are stations that you shall not attain save through martyrdom39.

After this dream the Imam (‘a) woke up in a state of weeping, and informed his family of his dream and decision to leave Madinah.

وَأَكْرَمَنِي بِكَ

…and honoured me through you

This alludes to the path towards al-Karamah al-insaniyyah (human greatness). It is by learning and applying the life of al-Husayn (‘a) that a human being attains Karamah and greatness. Almighty Allah informs us that the criterion of greatness is self-protection from disobedience:

إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمٌْ

Surely the most honourable of you to Allah is the most God-wary… (49:13)

Many traditions allude to the fact that the path of human greatness and honour is taqwa (God-wariness). Consider the following examples:

The Holy Prophet (S) is reported to have said:

لَا كَرَمَ إِلَّا بِالتَّقْوَى

There is no greatness save through God-wariness (al-taqwa)40.

Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) is reported to have said:

لَا كَرَمَ أَعَزُّ مِنَ التَّقْوَى

There is no greatness more honourable than God- wariness (al-taqwa)41.

مِفْتَاحُ الكَرَمِ التَّقْوَى

They key of greatness is God-wariness (al-taqwa)42.

إِنَّمَا الكَرَمُ التَّنَزّهُهُ عَنِ المَعَاصِي

Indeed, greatness (al-karam) is in being free from sin43.

مَنْ اتَّقَى رَبَّهُ كَانَ كَرِيماً

Whosoever is wary of his Lord, is great44.

Bearing the aforesaid in mind, we conclude that the reason why it is through al-Husayn (‘a) that we attain greatness, is because he represents the most perfect manifestation of taqwa. Allusions to the Imam’s piety and God-wariness can be found in the following sources:

Imam al-Ridha (‘a) is reported to have said:

للإمَامِ عَلَامَاتٌ يكون أَعْلَم النَّاسِ، وَأَحْكَم النَّاسِ، وَأَتْقَى النَّاسِ، وَأَحْلَم النَّاسِ، وَأَشْجَع النَّاسِ، وَأَسْخَى النَّاسِ، وَأَعْبَُ النَّاسِ...

An Infallible leader has [specific] signs: He is the most learned, the most appropriate for jurisdiction, the most God-wary, the most forbearing, the most generous, and the most worshipful of the people…45

In the well-known Ziyarah al-Jami’ah al-Kabirah we refer to the Infallible Imams with the following characteristics:

السَّلامُ عَلَى أَئِمَّةِ الهُدَى، وَمَصَابِيحِ الدُّجَى، وَأَعْلَامِ التُّقَى...

Peace be on the leaders of guidance, the lamps of darkness, the signposts of God-wariness…46

After the family of Imam al-Husayn (‘a) were brought as captives into the court of Yazid (upon whom be Allah’s curses), Imam Zayn al-’Abidin (‘a) at one point introduced himself as follows:

أَيُّهَا النَّاسُ إِنَّ اللّٰه تَعَالَى وَلَهُ الحَمْدُ ابْتَلانَا أَهْلَ البَيْتِ بِبَلاَءٍ حَسَنٍ، حَيْثُ جَعَلَ رَايَةَ الهُدَى وَالعَدلِ وَالتُّقَى فِينَا

O people, indeed, Allah, the Exalted (and to Him alone belongs praise) tried us the Household of the Holy Prophet (S) with a goodly trial when he placed the banner of guidance, justice, and God-wariness (al-tuqa) in us47.

In a Ziyarah that Imam al-Sadiq (‘a) is reported to have taught his beloved companion Mufaddal Ibn ‘Umar, we address the Imam (‘a) as follows:

السَّلَامُ عَلَيْكَ أَيُّهَا الوَصِيُّ البَارُّ التَّقِيُّ

Peace be unto you, O Trustee, the Virtuous, the God- wary48.

In another Ziyarah of Imam al-Husayn (‘a) we address him as follows:

وَأَشهَدُ أَنَّكُم كَلِمَةُ التَّقْوَى وَبَابُ الهُدَى وَالعُروَةُ الوُثْقَى

And I bear witness that you are the word of God- wariness (kalimat al- taqwa), the door of guidance, the firm handle...49

Therefore, when we say wa akramani bika we mean “and Allah honoured me and made me great by following your footsteps which were all in line with taqwa”.

Hence, it is only after we personify ourselves with the taqwa that Imam al- Husayn (‘a) taught can we humbly say ‘akramani bika’.

وَأَكْرَمَنِي بِكَ

…and honoured me through You

Perhaps the Karamah spoken about in the phrase akramani bika is the wilayah (guardianship) and mahabbah (love) of Imam al-Husayn (‘a), who is one of the infallible Imams of the Ahl al-Bayt (‘a). Indeed, without their guardianship the true and intact version of Islam cannot be acquired. They were given the responsibility to safeguard and communicate the true message of Islam, and they did so with utmost care and responsibility.

In a tradition, Imam al-Baqir (‘a), after mentioning the verse Tabarakasmu Rabbika Dhi al-Jalali wa al-Ikram (Blessed is the name of your Lord, who is the Majestic and Munificent), is reported to have said:

فَنَحْنُ جَلاَلُ اللّٰه وَكَرَامَتُهُ الَّتِي أَكْرَمَ اللّٰه تَبَارَكَ وَتَعَالَى العِبَادَ بِطَاعَتِنَا

We are the majesty of Allah and His greatness, with which Allah honoured His servants through obeying us…50

Imam al-Sadiq (‘a) is reported to have said:

مَا يُضِرُّ مَنْ أَكْرَمَهُ اللّٰه بِأَنْ يَكُونَ مِن شِيعَتِنَا مَا أَصَابَهُ فِي الدُّنْيَا وَلَوْ لَمْ يَكُنْ يَقْدِرُ عَلَى شَيْءٍ يَأْكُلُهُ إِلَّا الحشيش..

Whosoever Allah honours to be among our Shias is not harmed by what afflicts him in the world, even if he is not able to procure something to eat except grass51.

In the well-known Ziyarat Jami’ah al-Kabirah we address the infallible Imams of the Ahl al-Bayt (‘a) as follows:

السَّلَامُ عَلَيْكُم يَا أَهْلَ بَيْتِ النُّبُوَّةِ وَمَوْضِعَ الرِّسَالَةِ وَمُخْتَلَفَ المَلَائِكَةِ... وَأُصُولَ الكَرَمِ وَقَادَةَ الأُمَمِ...

Peace be upon you O: Household of Prophethood, station of Apostleship, the place where angels descend and ascend… the roots of greatness (usul al-karam), and the leaders of nations…52

Al-’Allamah al-Majlisi, describing the phrase usul al-karam says:

وَأُصُولَ الكَرَمِ: الكَرِيمُ الجَوَادُ المُعْطِي أَوْ الجَامِعُ لأَنْوَاعِ الخَيْرِ وَالشَّرَفِ وَالفَضَائِلِ، وَاِلمعنيان وَكَمالهما فِيهِم ظَاهِرَانِ، أَوْ المُرَاد أَنَّهُمْ أَسْبَابُ كَرَمِ اللّٰه تَعَالَى عَلَى العِبَادِ فِي الدُّنْيَا وَالآخِرَةِ.

Usul al-karam: al-karam means the generous, the open- handed, and the giver, or one who comprehends in himself all kinds of good, loftiness and virtue. Both the meanings and their perfect levels are apparent in them. Another probability is that what is meant by usul al- karam is that they are the means of conferring Allah’s honour on the servants in this world and the Hereafter53.

وَأَكْرَمَنِي بِكَ

…and Honoured me through You

When we say “and He honoured me through you” it is correct to understand it in the ontological sense. In simple words, whatever benefit we receive, whether material or spiritual, is through the Muhammadan light (al-Nur al- Muhammadi), where the lights of the Infallible Ahl al- Bayt (‘a) unite. Hence, if we have any kind of greatness (Karamah), it is “bika” (through you, O Husayn). The preposition ba here therefore, is taken to be causative (li al-sababiyyah).

In a beautiful tradition, Imam al-Baqir (‘a) is reported to have said:

نَحْنُ أَوَّلُ خَلْقِ اَبْتَدَء اللّٰه، وَأَوَّلُ خَلْقِ عَبَدَ اللّٰهُ، وَسَبَّحَهُ، ونَحْنُ سَبَّبُ خَلْقِ الخَلْقِ، وَسَبَّبُ تَسْبِيحِهِمْ وَعِبَادَتِهِمْ مِنَ الْمَلَائِكَةِ وَالآدَمِيِّينََ، فَبِنَا عُرِفَ اللّٰه، وَبِنَا وُحِّدَ اللّٰه. وَبِنَا أَكْرَمَ اللّٰه مَنْ أَكْرَمَ مِنْ جَمِيعِ خَلْقِهِ، وَبِنَا َأثاب اللهُ من أثاب، وَعَاقَبَ مِنْ عَاقَبَ...

Therefore, we are the first creation that Allah began with, and the first creation that worshipped Allah and glorified Him, and we are the cause of the creation of all creation, and the cause of their, i.e. the angels and human beings, glorification and worship. Thus, through us Allah is known, and through us Allah’s unity is professed, and through us Allah is worshipped, and through us Allah honours whom He honours from among his entire creation, and through us Allah rewards whosoever he rewards and punishes whosoever He punishes54.

Khaythamah al-Ju’fi reports that he heard Imam al-Baqir (‘a) say the following:

...ونَحنُ الذينََ بنا يُنَزلُ اللّٰه عَزَّوجَلَّ الرَّحمَةَ، وبنا يسقون الغَيثَ، ونَحنُ الذينَ بنا يصْرِفُ عَنْكُمُ العَذابَ. فَمَن عَرَفَنَا وأبصَرَنَا وعَرَفَ حَقَّنَا وأَخَذَ بِأَمرِنَا فَهُوَ مِناًّ وإِلَيْنَا.

… and we are those by means of which Allah brings down mercy, and by us they [the creation] are quenched with rain, and we are those by means of which Divine punishment is averted from you. Hence, whosoever comes to know us, has insight about us, and recognises our right and carries out our command, is from us, and moves towards us55.

This tradition explicitly reveals the fundamental role of the Ahl al-Bayt (‘a) in being the intermediaries of Divine Grace. Hence, in case of ikram (to bestow honour or greatness) likewise, is done through them. In this sense it is correct to say wa akramani bika (and He honoured me through You).

وَأَكْرَمَنِي بِكَ

…and Honoured me through You

Since Imam al-Husayn (‘a) saved Islam through his supreme sacrifice, whosoever follows Islam is indebted to him. And it is by following Islam in its purest form that ‘Karamah’ and ‘human greatness’ can be achieved. Imam ‘Ali (‘a) in Nahj al-Balaghah introduces Islam as:

وَذَلِكَ لِأَنَّهُ اِسمٌ سَلاَمَةٍ وَجماع كَرَامَةٍ

And that is because it (Islam) is the name of peace and the collector of ‘greatness’ (Karamah).

Therefore, in reality any greatness (Karamah) attained by anyone of us is through Al-Husayn (‘a).

Here this nondescript wishes to share an experience he was privileged to relish during the holy month of Ramadan [September 2011] in the neighbourhood of the Rawdah (shrine) of Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) in al-Najaf al-Ashraf:

Among the most touching and spiritual moments I encountered in the holy neighbourhood of Imam ‘Ali (‘a) was during the predawn moments when a caller56 in the shrine of Amir al-Mu’minin (‘a), would recite, through a loudspeaker, supplications and words of wisdom before the call of the Fajr prayer. As the time of dawn would approach, he would recite a beautiful poetry in which he would remind the Muslims intending to fast, to drink water before the fast begins. The recital is so beautiful and moving, that only the heart can understand its pleasant feeling. But the heart is after all a heart. Such poetry at one instance transports the listener from drinking water to the one who was deprived of water in the plains of Karbala. This is when although the soft-hearted believer drinks water, he also sheds tears as his heart bleeds for the martyr of Karbala, who was beheaded in intense thirst. The hypocrites did not allow him to drink even a sip of water before beheading him.

Following are the lines of poetry recited57:

اِشْرَبِ المَاءَ وَعَجِّلْ قَبْلَ أَن يَأتِيَ الصَّبَاحُ

اِشْرَبِ المَاءَ هَنيئاً إِنَّهُ مَاءُ مِبَاحٍ

Drink water and be quick, before the morning arrives

Drink water in delight, indeed, it is permissible water

اِشْرَبِ المَاءَ هَنيئاً يَسرور وَاِرتِيَاح

وَاُطْلُبِ العَفْوَ مِنَ البَارِي الغَفُور

Drink water in delight, happiness and serenity

And seek pardon from the All-Forgiving Originator

أَيُّهَا الصَّائِمُ فِي يَومِ النُّشُور

لَكَ فِي الفِردَوسِ حُورٌ وَقُصُور

O Fasting one, on the Day of Resurrection

You have damsels and mansions in Paradise

أَيُّهَا الصَّائِمُ مِن خَوفِ الإِلَهِ

إِنَّ عِندَ اللّٰه ِ فَاعْلَمْ لَكَ جَاهِ

O Fasting one in fear of God

Indeed, near Allah know, that You have a station

اِشْرَبِ المَاءَ هَنيئاً وَاِمسِكْ بَعدَهُ

حِينَ لَاحَ الصُّبحِ كُنْ فِيهِ اِنتِبَاه

Drink water in delight and thereafter restrain yourself from it

When the morning comes to pass, be alert about that

اِشْرَبِ المَاءَ هَنيئاً يَا مُحِبْ

وَاُجرِي دَمعَ العَينِ حُزْناً وَاِنتَحِبْ

Drink water in delight O lover

And release the flow of the tear of the eye, in sorrow, and weep,

لِلْحُسَيْنِ السِّبطِ فِي جَنْبِ الفُرَاتِ

مَاتَ عَطشَاناً شَهِيداً مُحتَسِبْ

For Husayn, the Grandson of the Prophet, beside the Euphrates

He died in the state of thirst and martyrdom, and entrusting his affairs on God

اِشْرَبِ المَاءَ هَنِيئاً وَاذْكُر السِّبطَ الحُسَيْنَ

رَأسَهُ الطَّاهِرُ يَتْلُو سُورَ الحَقِّ المُبِينِ

Drink water delightfully and remember Husayn, the grandson of the Prophet

His pure head reciting the chapters of the manifest truth

وَأَبيحَتْ حُرَمَاتُ المُصْطَفَى الهَادِي الأَمِينِ

بِمُصَابِ الحُسَيْنِ قَدْ بَكَاهُ الخَافِقَينِ

The sanctities of the Household of Mustafa, the Guide and the Trustworthy, have been violated

With the calamity of Husayn, both the east as well as west wept for Him

اِشْرَبُوا المَاءَ هَنيئاً وَاذْكُرُوا سِبْطَ الرَّسُولِ

وَاذْرِفُوا دَمْعَاً وَعَزُّوا أُمَّهُ الطُّهْرَ البَتُولَ

Drink water in delight, and remember the grandson of the Messenger of Allah

And release your tears and condole his mother, the pure and unique,

أَنبُؤوهَا بِعَزَاءٍ كَيفَ دَاسَتْهُ الخُيُولُ

رَأسَهُ الطَّاهِرُ فَوقَ الرُّمْحِ فِي الشَّامِ يَجُولُ

Inform her of the sorrow of how the horses were made to run over his body

[This is while] his pure head on a spear was paraded in Sham

أَخْبِرُوهَا بِحُسَيْنٍ جُثَّةٍ فَوقَ الرِّمَال

وَعَلَى رُمْحٍ طَوِيلٍ رَأسُهُ الدَّامِي يُحَالُ

Inform her of Husayn, whose body was on the sands

And his bleeding head on a long spear was paraded

أَخْبِرُوهَا بِأنينٍٍ سُبِيتْ أُسرى عَيَال

إِنَّ فِي الطَّفِّ مُصَابَاً صُدعَتْ مِنهُ الجِبَال

Inform her while crying, the loftiest family were taken as captives

Indeed, in Taff there was an affliction by which mountains are split

اشربوا الماء هنيئا واذكروا الطفل الشهيد

كيف عبد اللّٰه يشكو ظمأ الحَر الشديد

Drink water in delight and remember the martyred child

How does ‘Abdullah express his thirst of intense heat

يطلب الماء فيسقى الطفل من حز الوريد

فاسقوا عبد اللّٰه دمعا ساكبا فوق الخدود

He seeks water, but the child is quenched with rupture of the jugular vein

Therefore, quench the thirst of ‘Abdullah with tears that pour over the cheeks

اشربوا الماء وعزّوا رمله أم الشباب

ذبح القاسم غدراً ظامئًا فوق التراب

Drink water and condole Ramlah, the mother of youth Qasim was slaughtered treacherously while he was thirsty on the sand

ساعدوها بعزاء خففوا عنها المُصاب

إنه خطب عظيم بدرها الساطع غاب

Help her with consolation, and lessen her affliction

Indeed, it is a great incident, its shining full moon is hidden

اشربوا الماء وعزّوا زينبا ثم الرباب

إن للأكبر حزنا وأنينا وانتحاب

Drink water and console Zaynab, and then Rabab

Indeed, for the sake of Akbar there is intense sorrow, moaning, and weeping

أشبه الناس لطه جسده أمسى خضاب

إن في الطف ضحايا قطعت أسمى رقاب

He resembles most to Taha, his body turned coloured with blood

Indeed, in al-Taff there are sacrifices, the loftiest head was severed

اشربوا الماء هنيئا واذكروا الحزن الكبير

كيف في الطف سبايا وإلى الشام تسير

Drink water in delight and remember the great sorrow

How in al-Taff there were captives who travelled to Sham

لا رجال لا حماة لا كفيل لا نَصير

لا معين لا أمين لا رحيم لا مجير

Neither were there any men, nor supporters, nor guardians, nor helpers

Nor was there any assistant, nor a confidant, nor a merciful person, nor a shelter giver

واذكروا البدر صريعا وعلى نهر الطفوف

أطفأوا العين بسهم قطعوا منه الكفوف

Remember the full moon fallen dead and on the river of al-Tufuf

They extinguished the eye with an arrow and severed his hands

جسد الشهم خضاب برماح وسيوف

وعلى النهر صريعا بين أنياب الحتوف

The body of the gallant is coloured through arrows and swords

And it lay on the river fallen between the teeth of death

واذكروا زينب تبكي فوق تل الزينبية

وتنادي يا بن أمي يا غريب الغاظريّة

Remember Zaynab weeping over the hill of Zaynabiyyah

Calling O brother, O stranger of Ghadiriyyah

يا شهيدا يا قتيلا يا أبن النفس الزكية

لا خيام لا حماة جن ليل الفاطمية

O martyr, O slain, O father of the pure soul

Neither is there any tent nor any helper, and the night of the Fatimis is covered.

The careful listener thus, begins his fast after having remembered the very spirit of fasting without whose supreme sacrifice and martyrdom the practice of fasting would not exist.

It is because of al-Husayn (‘a) that we pray, fast, go for pilgrimage, pay the poor rate, etc. Hence, remembering him, his thirst and his sacrifice before fasting is recognising his right. How fortunate are they who begin their fast with remembering this lover intoxicated in the Divine love!

فأسأل اللّٰه الذي أكرم مقامك وأكرمني بك أن يرزقني طلب ثارك

Thus, I ask Allah who honoured your station and honoured me through you to enable me to avenge for your blood…

If we carefully consider the entire phrase above, we come to realise that it is highly probable that the Karamah spoken about with regard to both Imam al-Husayn (‘a) as well as the za’ir is closely linked and related to the provision (rizq) that the za’ir eagerly seeks from Allah. Apparently, the Karamah spoken about is related to the supreme sacrifice of Imam al- Husayn (‘a). Hence, whereas the phrase akrama maqamaka (honoured your station) can be taken to mean the supreme sacrifice (which also is the same as martyrdom or the unique martyrdom spoken about earlier) the phrase akramani bika (honoured me through you) refers to love, obedience, and loyalty to the Imam (‘a). Therefore, the za’ir asks, “I ask Allah who honoured your station (by enabling you to offer the supreme sacrifice) and honoured me through you (by my love and obedience to you), to enable me to avenge your blood.”

It is imperative for us to realise that Ziyarat ‘Ashura’ is a Divine document that teaches the za’ir the manner and etiquette of how to address Imam al- Husayn (‘a). It also is a programme for a human being who wishes to express his loyalty and harmony with the Imam (‘a). In this verse we observe that Almighty Allah teaches the za’ir to cultivate and nurture his spirit to get ready to combat the forces of kufr (disbelief) and nifaq (hypocrisy). In seeking to avenge the blood of Imam al-Husayn (‘a) on a daily basis, one reveals one’s preparedness to unite with the Imam of the time (‘a), who, as we shall soon understand, will rise to avenge the blood of Imam al-Husayn (‘a).

The za’ir therefore, should realise that reciting this Ziyarah daily is actually accepting a responsibility and revealing one’s readiness to sacrifice one’s soul for the sake of avenging the blood of Imam al-Husayn (‘a). Hence, constant vocalisation of such powerful supplicatory expressions must transport one to practicalisation and preparation. It should actually turn one into a true muntazir (awaiter) of Imam al-Hujjah (‘a).

أن يرزقني طلب ثارك مع إمام منصور من أهل بيت محمد صلى اللّٰه عليه وآله

…to enable me to avenge for your blood with the supported Imam from the Progeny of Muhammad (S).

Yarzuqu in the phrase “an yarzuqani talaba tharika…” is an aorist verb which literally means ‘he provided’. Although it is commonly employed to mean material provision and sustenance (al-rizq al-maddi), it is also widely used to signify spiritual sustenance (al-rizq al-ma’nawi). Here we clearly see that it has been employed for the “provision of avenging for the blood of Imam al-Husayn (‘a)”.

The phrase ma’a Imamin mansurin min ahli bayti Muhammadin (with the supported Imam from the Household of Muhammad (S)) refers to Imam al- Mahdi (‘a). In chapter five of this commentary, we mentioned a tradition that explicitly reveals this truth. Here below we reproduce the same:

The Holy Qur’an says:

وَلَا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلَّا بِالْحَقِّ وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلَا يُسْرِف فِّي الْقَتْلِ إِنَّهُ كَانَ مَنصُورًا

“Do not kill a soul [whose life] Allah has made inviolable, except with due cause, and whoever is killed wrongfully, We have certainly given his heir an authority. But let him not commit any excess in killing, for he enjoys the support [of law]” (17:33).

Al-Bahrani in his Tafsir al-Burhan, while commenting on the above verse, narrates the following tradition:

عن محمد بن سنان عن رجل، قال: سألت أبا عبد اللّٰه (عليه السلام) عن قول اللّٰه تعالى: ﴿ومن قُتل مظلوما فقد جعلنا لوليّه سلطانا فلا يُسرف في القتل إنه كان منصورا﴾. قال: ذلك قائم آل محمد (عليه السلام) يخرج فيقتل بدم الحسين (عليه السلام)...

Muhammad Ibn Sinan narrates from a person who said: I asked Abu ‘Abdillah [al-Sadiq (‘a)] about the verse: “and whoever is killed wrongfully, We have certainly given his heir an authority”, and he said: That is the Qa’im of the progeny of Muhammad (‘a). He will come out and rise to avenge the blood of al-Husayn (‘a)…58

It is possible that the adjective mansur in the phrase ma’a Imamin mansur is the same as depicted in verse 17:33 where Allah says “…for he enjoys the support [of law]” (…innahu kana mansuran).

What the za’ir is referring to in this particular verse is his eagerness in being one of the soldiers of Imam al-Mahdi (‘a). In different traditions there is a clear mention that Imam al-Mahdi (‘a) together with his most sincere

and loyal soldiers would rise in Makkah, and their slogan would be ya litharat al-Husayn59 (O avengers of the blood of al-Husayn (‘a), [come to our aid]!).

In one of the Ziyarat where we address all the Imams of the Ahl al-Bayt (‘a), while referring to Imam al Mahdi (‘a) we say:

السلام على الإمام العالم، الغائب عن الأبصار، والحاضر في الأمصار، الحاضر في الأفكار، بقية الأخيار، الوارث ذا الفقار، الذي يظهر في بيت اللّٰه ذي الأستار، وينادي بشعار يا لثارات الحسين...

Peace be unto the knowledgeable Imam, hidden from the eyes, present in the cities, absent from the spies, present in the thoughts, the remainder of the virtuous, the inheritor of Dhu al-Fiqar, who will appear in the House of Allah which has curtains, and will call with the slogan “O avengers of the blood of al-Husayn (‘a), [come to our aid!]…”60

Imam al-Sadiq (‘a), describing the companions of Imam al-Mahdi (‘a), is reported to have said:

...رهبان بالليل ليوث بالنهار، هم أطوع له من الأمة لسيدها، كالمصابيح كأن قلوبهم القناديل، وهم من خشية اللّٰه مشفقون يدعون بالشهادة، ويتمنون أن يُقتلوا في سبيل اللّٰه شعارهم: يا لثارات الحسين...

…ascetics at night and lions during the day; they are more obedient to their Imam than a nation is to its leader, they are like lamps, as if their hearts are candelabrums. They are apprehensive in the fear of Allah, they call towards martyrdom, and yearn to be killed in the way of Allah. Their slogan is ya litharat al-Husayn (O avengers of the blood of al-Husayn (‘a), [come to our aid!])…61

This reveals the kind of companions required to avenge the blood of Imam al-Husayn (‘a). It indirectly informs us that if we vocalise our readiness to avenge the blood of al-Husayn (‘a), we must begin preparing ourselves so that we may enjoy the abovementioned excellent characteristics.

Furthermore, if we look at the traditions on waiting (intizar) for the Imam’s uprising, we realise that the matter is not as easy as is conjectured. Intizar signifies perpetual dynamism:

Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) is reported to have said:

...والمنتظر لأمرنا كالمتشحط بدمه في سبيل اللّٰه

…And one who awaits our command is like one who rolls in his blood in the way of Allah62.

Imam Musa Ibn Ja’far al-Kazim (‘a) is reported to have said:

...وأفضل العبادة بعد المعرفة انتظار الفرج...

The best of worship after ma’rifa (knowledge of God/ the Imam) is to wait for the relief [caused by the reappearance of the Twelfth Imam]63.

Fayd Ibn al-Mukhtar is reported to have said:

سمعت أبا عبد اللّٰه (عليه السلام) يقول: من مات منتظراً لهذا الأمر كمن هو مع القائم في فسطاطه قال: ثم مكث هنيئة ثم قال: لا بل كمن قارع معه بسيفه، ثم قال: لا واللّٰه إلا كمن استشهد مع رسول اللّٰه (صلى اللّٰه عليه وآله).

I heard Abu ‘Abdillah saying: “Whosoever dies among you while he is waiting for this matter is like one who is with al-Qa’im in his ranks.” Fayd continues: Then the Imam (‘a) waited for some moments, and then said: “No, rather he is like one who fought with his sword alongside him.” Then he (‘a) said: “No, rather he is like one who is martyred with the Messenger of Allah (S).64”

Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) is reported to have said:

انتظروا الفرج ولا تيأسوا من روح اللّٰه، فإن أحب الأعمال إلى اللّٰه عز وجل انتظار الفرج

Wait for the deliverance and do not despair from Allah’s Mercy, for indeed, the most beloved of actions to Allah, the Invincible and Exalted, is to wait for the relief [caused by the reappearance of the Twelfth Imam]65.

In a letter to ‘Ali Ibn al-Husayn Ibn Babawayh al-Qummi, Imam Hasan al-’Askari says:

...وعليكم بالصبر وانتظار الفرج فإن النبي (صلى اللّٰه عليه وآله) قال: أفضل أعمال أمتي انتظار الفرج، ولا تزال شيعتي في حزن حتى يخرج ولدي الذي بشر به النبي (صلى اللّٰه عليه وآله) يملأ الأرض قسطا وعدلا كما ملئت جوراً وظلماً...

I implore upon you patience and waiting for the relief. And our Shias would constantly be in the state of sorrow until my son, whose glad tidings have been given by the Prophet (S) appears, and fills the earth with justice, the way it was filled with deviation and oppression66.

Imam al-Jawad (‘a) was asked why Imam al-Mahdi (‘a) was named al- Muntazar, and he replied:

...لأن له غيبة تكثر أيامها ويطول أمدها فينتظر خروجه المخلصون وينكره المرتابون ويستهزئ بذكره الجاحدون...

…This is because he would have a concealment, the days of which would be many and its time would be long; so the mukhlisun (sincere ones) would wait for his coming, and the doubtful ones would reject him and the disbelievers would scorn by his mention…67

Imam Zayn al-’Abidin (‘a) is reported to have said to a companion called Abu Khalid:

...يا أبا خالد إن أهل زمان غيبته القائلون بإمامته، المنتظرون لظهوره أفضل أهل كل زمان لأن اللّٰه تعالى ذكره أعطاهم من العقول والأفهام والمعرفة ما صارت به الغيبة عندهم بمنزلة المشاهدة، وجعلهم في ذلك الزمان بمنزلة المجاهدين بين يدي رسول اللّٰه (صلى اللّٰه عليه وآله) بالسيف أولئك المخلصون حقاً وشيعتنا صدقاً والدعاة إلى دين اللّٰه سراً وجهراً...

…O Abu Khalid, indeed, the people of the time of his occultation, who profess his leadership and wait for his reappearance, are better than the people of all times, because Allah, exalted is His remembrance, bestowed them with intellects and understanding faculties and knowledge by which occultation for them is like witnessing the Imam (‘a), and he made them during that time like the battalions fighting alongside the Messenger of Allah (S) with the sword. Those indeed, are the purified ones, and our followers (Shias) in truth, and the callers to the religion of Allah in secret and open…68

All these narrations indicate that intizar is not a passive phenomenon but a dynamic preparation. Those, therefore, who sincerely mean what they express when they declare their eagerness to avenge the blood of Imam al- Husayn (‘a) alongside the Imam of the time (‘a), must transform themselves so that their speech accurately reflects the states of their hearts.

The Meaning of Avenging Imam al-Husayn (‘a)’s Blood

One of the questions that may occur in some minds is that history tells us that Mukhtar al-Thaqafi and his supporters tried to avenge the blood of Imam al-Husayn (‘a) and his sincere companions. They ensured the slaying of all those who played a part in the oppression in Karbala. Their slogan likewise was similar to what is anticipated from Imam al-Hujjah (‘a) and his loyal companions in the near future. When they would fight, they would cry out “ya litharat al-Husayn” (O avengers of the blood of al-Husayn (‘a), [come to our aid!]). In light of this, what is the meaning of avenging the blood of Imam al-Husayn (‘a) with the Imam of our time (‘a)?

Explaining the meaning of this, the contemporary philosopher and esteemed exegete of the Qur’an, Ayatullah Jawadi Amuli, in his brilliant work Shekufa’iye ‘Aql dar Partowe Nehzate Husayni69 says:

It should be noted that Imam al-Husayn (‘a) has two personalities:

• Natural (haqiqi)

• Legal (huquqi)

Those who martyred the Imam (‘a) martyred both his personalities, and men like Mukhtar avenged the blood of both his personalities. However, the slayers of his legal personality (i.e. imamate, caliphate, wilayah, leadership, etc.) are always there. There are always those who mislead the people when it comes to wilayah and Imamah. It is such people whom we must confront.

Therefore, avenging the blood of al-Husayn (‘a) makes sense even during the time of the Twelfth holy Imam (‘a) who would have to face those who are against the leadership that Almighty Allah wants on earth.

When we pray humbly to Almighty Allah to make us from the avengers of the blood of Imam al-Husayn (‘a), we should try to seek those attributes that the true companions (ashab) of Imam (‘a) possess.

A noteworthy point that Ayatullah Jawadi Amuli alludes to in his discussion about avenging the blood of Imam al-Husayn (‘a) is one qualification to avenge the Imam’s blood. He says:

رهبران الهی تلاش می کنند که جامعهٔ انسانی را وارث حسین بن علی (علیه السلام) کنند. اگر جامعه ای وارث حسین بن علی (علیه السلام) بود، میراث همهٔ انبیا را به سهم خود خواهد برد؛ چون یکی از شعارهای رسمی در هنگام عرض ادب و تجدید با یك دیگر در مراسم سوگ سالار شهیدان این است: عظم الله اجورنا و اجوركم بمصابنا بالحسين (علیه السلام) و جعلنا و ایاكم من الطالبين بثاره… ما وقتی می توانيم خونبهای حسين بن علي (عليه السلام) را بگيريم كه وارث او باشيم؛ چون اگر وارث او نباشيم، خونبها خواهی به ما ارتباطی ندارد. اگر كسی نسبت به يا شهیدی بیگانه باشد، حق ندارد برای خونخواهی او انتقام بگيرد. پس، طبق این شعار و دعا ما جزو وارثان حسين بن علي (عليه السلام) هستیم. از این رو، از خدا توفیق طلب خونبهای حسين بن علي (عليه السلام) را داریم.

Divine leaders aim to make the human society to be an inheritor of Husayn Ibn ‘Ali (‘a). If a society becomes an inheritor of Husayn Ibn ‘Ali (‘a), it would inherit the legacy of all the prophets. One of the common slogans when respectfully meeting one another in ceremonies of lamentation for the doyen of martyrs is ‘azzama Allahu (may Allah magnify) or a’zamAllahu ujurana wa ujurakum bi musabina bi al-Husayn (‘a) wa ja’alana wa iyyakum min al- talibina bitha’rihi (may Allah magnify our recompense and your recompense for our affliction due to what happened to al-Husayn (peace be upon him) and may He make us and you among the avengers of his blood). …We can only avenge the blood of Husayn Ibn ‘Ali (‘a) if we are his inheritors. For if we do not inherit him, then avenging blood is not related to us. If someone is alien to a person who is murdered or martyred, he has no right to take revenge for his blood. Therefore, according to this slogan and supplication, we are among the inheritors of Husayn Ibn ‘Ali (‘a). Hence, we seek from Allah the succour of avenging the blood of Husayn Ibn ‘Ali (‘a)70.

A Secret of Reciting Ziyarat ‘Ashura’ Daily

One of the main advantages of reciting Ziyarat ‘Ashura’ daily is that it awakens the human soul to get ready for the Twelfth Imam’s reappearance. It enables one to constantly pledge loyalty to the Imam of the time and facilitates murabatah (adhering to the Imam (‘a)) during his absence.

In Islamic law, the word murabatah is employed for those warriors who adhere to the frontiers of a Muslim country to safeguard them. Almighty Allah has reserved great reward for such people. According to a tradition narrated from Salman al-Muhammadi, the well-known close companion of the Holy Prophet (S), to safeguard the frontiers of an Islamic country for a night is better than a whole month’s fasting and standing in prayer71. The least duration for murabatah is known to be three days and the most is forty days72. Imam al-Sadiq (‘a) is reported to have said:

الرباط ثلاثة أيام، وأكثره أربعون يوما فإذا جاوز ذلك فهو جهاد

Guarding the frontiers (al-ribat) is for three days and the longest duration is forty days. However, if it exceeds that then it is considered as jihad [war in the way of Allah]73.

There is another kind of murabatah, however, to which the Holy Qur’an invites the believers:

يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ

O you who have faith! Be patient, stand firm, and be adherent (rabitu), and be wary of Allah so that you may be felicitous. (3:200)

Burayd Ibn Mu’awiyah al-’Ajli is reported to have said:

عن أبي جعفر محمد بن علي الباقر (عليه السلام) في قوله: ﴿يا أيها الذين آمنوا اصبروا وصابروا ورابطوا واتقوا اللّٰه لعلكم تفلحون﴾. قال: اصبروا على أداء الفرائض، وصابروا عدوكم، ورابطوا إمامكم المنتظر.

Abu Ja’far Muhammad Ibn ‘Ali al-Baqir (‘a) said about Allah’s words: “O you who have brought faith, be patient, stand firm, and be adherent” (3:200) that it means: “Be patient in performing the obligatory acts, stand firm against your enemy, and adhere to your awaited Imam.74”

Adhering to the awaited Imam (‘a) alludes to the awaiter’s state of preparation, harmony and steadfastness. One who has not yet prepared to rise with the Imam (‘a) has not yet reached the frontiers to safeguard the same. Ribat (adhering to the frontiers of a Muslim country for their protection) only makes sense when one has deciphered the frontiers of a Muslim country, resolved to station oneself there, and has practically stationed oneself there. However, the ribat spoken about in the aforementioned verse (3:200) is not simple and entails great struggle. It is a ribat that transpires within the soul of the human being, and forms the very foundation of the ribat in the world of phenomena.

Imam al-Baqir (‘a) once asks Abu ‘Abdillah al-Ju’fi:

كم الرباط عندكم؟

How long is ribat (safeguarding the frontiers) near you?

Al-Ju’fi replied:

أربعون

Forty days

Thereupon the Imam (‘a) said:

لكن رباطنا رباط الدهر

But our adherence is for a long time. Commenting on this tradition, ‘Allamah al-Majlisi says:

رِباطُنا رِباطُ الدَّهْرِ: أيْ يَجِبُ على الشِّيعَة أنْ يَرْبِطُوا أنْفُسَهُمْ على طاعةِ إمامِ الحَقِّ، وانْتِظارِ فَرَجِهِ، وبِيعَتِهِ والْمَصْرَتِهِ.

Our adherence is the adherence of a long time: It is obligatory on the Shias to fasten themselves to the obedience of the true Imam and await his relief, and prepare themselves for his assistance75.

This reveals that those waiting for the Imam (‘a) have a challenge ahead of them, and they should not despair and lose hope, but should continue maintaining the spirit of preparedness till the uprising of Imam al-Mahdi (‘a).

In fact, the length of the inner ribat, is also an advantage for the murabit (the adhering one), because the more he resists the attacks of the alien forces, the stronger he becomes. In ethical terms his state (hal) of being protective turns into a trait (malakah) of protectiveness.

According to another tradition, one of the distinctions of a Shi’a is that he is always a murabit in the way of Allah. He always adheres to the Imam of his time regardless of the danger haunting him. In al-Kafi, al- Kulayni narrates a tradition from Imam al-Sadiq (‘a) who is reported to have said:

...إِنَّ اللَّهَ تَبَارَكَ وَتَعَالَى لَمَّا خَلَقَ نَبِيَّهُ وَوصِيَّهُ وَابْنَتَهُ وابنيه وَجَمِيعَ الأَئِمَّةِ وخلق شيعتهم أَخَذَ عَلَيْهِمُ الْمِيثَاقَ وَأَنْ يَصْبِرُوا ويصابروا وَيَرَابِطُوا وَأَنْ يَتَّقُوا اللَّهَ وَوَعَدَهُمْ أَنْ يُسَلِّمَ لَهُمُ الأَرْضَ الْمُبَارَكَةَ وَالْحَرَمَ الآمِنَ...

…Indeed, when Allah, the Bountiful and Exalted, created His Prophet, his [the Prophet’s] trustee, his daughter, his two sons, all the [infallible] Imams, and created their Shias, He made a covenant with them, to be patient, stand firm, and adhering (wa yurabitu), and to be wary of Allah, and promised to entrust to them the blessed earth and safe sanctuary…76

Hence, the very spirit of maintaining our identities as the bearers of the true form of Islam, should make us line up with the Imam of our time in the true sense of the word and remain steadfast in his ranks.

• 1. Habibullah al-Khu’i, Minhaj al-Bara’ah fi Sharhi Nahj al-Balaghah, v.15, p. 71.
• 2. Ibn al-Athir, Al-Nihayah fi Gharib al-Hadith, v.1, p. 20.
• 3. Al-Mazandarani, Sharh Usul al-Kafi, v.5, p. 330.
• 4. Al-Mazandarani, Sharh Usul al-Kafi, v.5, p. 330.
• 5. Al-Shaykh ‘Abdullah al-Bahrani, al-Imam al-Husayn (‘a), p. 217.
• 6. Al-Kashani, Sharh Ziyarat ‘Ashura’, p. 72.
• 7. If one ponders carefully, one will realise that these two stages are interlinked: knowledge is what reaps love. One must therefore, try to acquire deep knowledge of the reality of al-Husayn (‘a) and his sublime movement, so that one can develop a natural attraction to his sublime character. It is important to realise however that knowledge is not always sufficient. One must enjoy the purity of heart to be drawn towards virtue and goodness.
• 8. https://www.al-islam.org/al-tawhid/vol13-no3/ashura-misrepresentations-d...
• 9. http://www.leader.ir/langs/fa/?p=bayanat&id=1137
• 10. The word Maqtal is in the linguistic form of maf’al, which in the Arabic reveals a noun of place, a noun of time, or an infinitive of mim (masdar mimi). In our case it has been originally employed to reveal an infinitive of mim, and it means “to kill”. Hence, maqtal has been employed for the meaning of qatl. Thereafter the book that would narrate the qatl was also known as maqtal. Hence, when we say Maqtal al-Husayn, we mean “the slaying of al-Husayn” or “the book that narrates how Imam al- Husayn (‘a)) was killed”.
• 11. http://saharnews.ir/view-9293.html; http://hamrahemontazer.com/index.php?start=40
• 12. http://www.tarikheslam.com
• 13. Didar ba Abrar, v.46, p. 102.
• 14. Hamzah Karim Khani, Mu’jizeye Ashk, pp. 86-87.
• 15. It is important for us to understand the subtle difference between hamm and ghamm, both of which are sometimes rendered as “grief”. The difference is that hamm is a state of sorrow and grief that comes about when one has already carried out the preliminaries of his intention, but is not able do what he intended (Al-Mustafawi, Al-Tahqiq fi Kalimat al-Qur’an al-Karim, v.11, p. 286). Hence, it is a state of sorrow for not being able to do something. One who yearns to assist the Imam (‘a), for example, but is unable to achieve his desire, is mahmum (grief-stricken). Ghamm, the trilateral root of which signifies, al-taghtiyah (to cover), literally means “that which covers happiness in the heart”. In a tradition, Imam al-Sadiq (‘a) is reported to have said: “Indeed, Noah (‘a) complained to Allah of grief (ghamm), whereupon Allah revealed unto him: Eat grapes, for indeed, it removes grief (ghamm).” (Al-’Amili, Wasa’il al-Shi’ah, v.25, p. 151). In his al-Furuq al- Lughawiyyah, Abu Hilal al-Askari mentions different opinions on the difference between al-hamm and al-ghamm. One of these is that al-hamm is a state (of grief) that transpires before an incident, whereas al-ghamm is a state (of grief) that transpires after an incident. [Abu Hilal al-Askari, al-Furuq al-Lughawiyyah, p. 560].
• 16. Al-Shaykh al-Kulayni, Al-Kafi, v.2, p. 226.
• 17. Al-Isfahani, Al-Mufradat fi Gharib al-Qur’an, p. 392.
• 18. Al-Mustafawi, Al-Tahqiq fi Kalimat al-Qur’an Al-Karim, v.5, p. 21.
• 19. Ustad Sayyid Mahdi Mir Baqiri, Sabr-e-Jamil (this is an unpublished manuscript of the author. It is a transcript of 20 speeches delivered in Madraseye ‘Ilmiyyeye Mu’miniyye and Madreseye Imam Hasan Mujtaba (‘a) in the holy city of Qum), p. 132.
• 20. Al-Shaykh al-Saduq, ‘Uyun Akhbar al-Ridha (‘a), v.2, p. 269.
• 21. Al-Bahrani, Al-’Awalim al-Imam al-Husayn (‘a), p. 534.
• 22. Al-Abtahi, Al-Shi’ah fi Ahadith al-Fariqayn, p. 513.
• 23. Ibn Qulawayh, Kamil al-Ziyarat, p. 211.
• 24. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.45, p. 257.
• 25. Al-Bahrani, Al-’Awalim-al-Imam al-Husayn (‘a), p. 532.
• 26. Al-Bahrani, Al-’Awalim-al-Imam al-Husayn (‘a), p. 533.
• 27. Martyr Mutahhari, Al-Malhama al-Husayniyyah, v.1, p. 63; https://www.al-islam.org/al-tawhid/vol13-no3/ashura-misrepresentations-d...
• 28. Al-Nahawandi, ‘Abqarriyyu al-Hisan, v.1, p. 119; http://ketaab.iec-md.org/QAAEM/abqari-el- hesaan_nahaavandi_fehrest.html
• 29. Al-Rawandi, Al-Khara’ij wa al-Jarayih, v.2, p. 842.
• 30. Al-Mirza al-Nuri, Mustadrak al-Wasa’il, v.10, p. 318.
• 31. Al-Mirza Jawad al-Maliki al-Tabrizi, Al-Muraqibat, v.2, pp. 22-23.
• 32. Al-Nisaburi, Rawdat al-Wa’izin, p. 423.
• 33. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.75, p. 115.
• 34. Alladhi is a relative pronoun that refers here to Allah.
• 35. Al-Burujardi, Jami’u Ahadith al-Shi’ah, v.13, p. 17.
• 36. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.45, p. 118.
• 37. Al-Mashhadi, Al-Mazar, p. 376.
• 38. Shadhan b. Jabra’il al-Qummi, Al-Fada’il, pp. 113-114.
• 39. Al-Shaykh al-Saduq, Al-Amali, p. 217.
• 40. Al-Maghribi, Da’a’im al-Islam, v.1, p. 105.
• 41. Al-Shaykh al-Kulayni, Al-Kafi, v.8, p. 19.
• 42. Al-Rayshahri, Mizan al-Hikmah, v.4, p. 363.
• 43. Al-Rayshahri, Mizan al-Hikmah, v.3, p. 2684.
• 44. Al-Rayshahri, Mizan al-Hikmah, v.3, p. 2687.
• 45. Al-Shaykh al-Saduq, Al-Khisal, pp. 527-528.
• 46. Al-Shaykh al-Saduq, Man la Yahduruhu al-Faqih, v.2, p. 610.
• 47. Ibn Shahr Ashub, Manaqibu Ali Abi Talib (‘a), v.3, p. 305.
• 48. Ibn Qulawayh, Kamil al-Ziyarat, p. 376.
• 49. Ibn Qulawayh, Kamil al-Ziyarat, p. 369.
• 50. Al-Saffar, Basa’ir al-Darajat, p. 332.
• 51. Al-Maghribi, Sharh al-Akhbar, v.3, p. 462.
• 52. Al-Mashhadi, Al-Mazar, p. 524.
• 53. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.99, p. 135.
• 54. Al-Bahrani, Hilyat al-Abrar, v.1, p. 16; Al-’Allamah al-Majlisi, Bihar al-Anwar, v.25, p. 20; Al- Bahrani, Ghayat al-Maram, v.1, p. 42.
• 55. Al-Shaykh al-Saduq, Kamal al-Din wa Tamam al-Ni’mah, p. 206.
• 56. The reciter, according to one narration, is known as Mulla Bashir al-Najafi.
• 57. Those interested in procuring the sound file of this moving recital can refer to the website of the shrine of Amir al-Mu’minin (‘a) which is: http://www.imamali-a.com/?part=255&id=68
• 58. Al-Bahrani, Al-Burhan fi Tafsir al-Qur’an, v.3, p. 528.
• 59. The phrase ya litharat al-Husayn originally is known to be ya ala tharat al-Husayn: O the people of avenging the blood of al-Husayn (‘a), [come to my aid!]. Thereafter for the sake of easy pronunciation the alif was dropped. In volume three of Iqbal al-A’mal Sayyid Radi al-Din Ibn Tawus narrates the tradition of Ibn Shabib, where Imam al-Ridha (‘a) mentions a group of angels residing in the proximity of the grave of Imam al-Husayn (‘a), who would assist Imam al-Mahdi (‘a) upon his uprising, and their slogan would be ya ala tharat al-Husayn. Notice instead of litharat, ala tharat is employed. (Ibn Tawus, Iqbal al-A’mal, v.3, p. 29).
• 60. Al-Mashhadi, Al-Mazar, p. 107.
• 61. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.52, p. 308.
• 62. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.52, p. 308.
• 63. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.75, p. 326.
• 64. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.52, p. 162.
• 65. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.52, p. 123.
• 66. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.50, p. 317.
• 67. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.51, p. 30.
• 68. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.52, p. 122.
• 69. Ayatullah Jawadi Amuli, Shekufa’iye ‘Aql dar Partuwe Nehzate Husayni, p. 107.
• 70. Ayatullah Jawadi Amuli, Shekufa’iye ‘Aql dar Partuwe Nehzate Husayni, p. 106-107.
• 71. Al-’Allamah al-Hilli, Tadhkirat al-Fuqaha’, v.9, p. 451.
• 72. Al-’Allamah al-Hilli, Tadhkirat al-Fuqaha’, v.9, p. 451.
• 73. Al-’Amili, Wasa’il al-Shi’ah, v. 15, p. 290.
• 74. Al-Bahrani, Al-Burhan fi Tafsir al-Qur’an, v.1, p. 730.
• 75. Al-Isfahani, Mikyal al-Makarim, v.2, p. 398.
• 76. Al-Shaykh al-Kulayni, Al-Kafi, v.1, p. 451.