Historical Significance of the Ziyarat of Arbaeen

Rahim Allahu man qara'a Surat ul-Mubakaka al-Fatihah. Bismi-Llah, Al-Rahmani, Al-Rahim (1:1), Alhamdu li-Llaahi Rabb il-'Alameen (1:2), Ar-Rahmani, a r-Raheem (1:3), Maliki Yawm id-Deen (1:4), Iyyaka na'budu wa Iyyaka nasta'een (1:5), Ihdina as-Siraat al-Mustaqeem (1:6), Sirat al-ladheena an'amta 'alaihim, ghayr il-maghdoobi 'alaihim, wa lad-dalleen (1:7).

'A'udhu bi-Llahi min al-Shaytan al-la’in, al-rajim. Bismillah Ar-Rahman Ar-Rahim. Al-hamdulil-Lahi bari' al-khala'iqi ajma'in, baithi al-Anbiya’i wa al-Mursalin. Thumma as-salatu wa as-salam 'ala ashraf al-Anbiya', Habibi qulubina, wa shafi’i ‘dh-dhunubina Abi ‘l-Qasimi Muhammad [Allahumma salli 'ala Muhammad wa Aali Muhammad]. Thumma as-salatu wa as-salamu ‘ala Ahli Baytihi, at-tayyibin, at-tahirin, al-ma'sumin, al-madhlumin. La siyama Waliyu Allahi al-Hujjat Ibn Al-Hasan, Sahib Al-‘Amri wa Az-Zaman [Allahumma salli 'ala Muhammad wa Aali Muhammad].

Ruhi al-arwa’i al-alamina lahu al-fidha’. Wa la'anatu Allahi ‘ala a'da'ihim, wa ‘ala munkiri fadhahilihim, wa ‘ala man sharika fi wilayatihim, min al-awwalina wa al-akhirin, ila qiyami Yawm id-Din. Amin Rabb Al-‘Alamin. Salla Allahu alayka ya Mawlaya, ya Aba Abillah. Salla Allahu alayka ya Mawlaya, ya Aba Abillah. Ya Rahmat Allahi al-wasiya, wa ya baba an-Najat al-Ummah. Ya Gharib al -ghuraba’, ya Madhlum Karbala. As-salamu ‘ala man ja’a Allahu ash-Shifa’a fi turbati. As-salamu ‘ala man al-hijabatu tahta qubbatih. As-salamu ‘ala sakini Karbala. Fa ya laytana, thumma ya laytana, kunna ma’akum Sadati, ya Sadati, fa nafuza fawzan Adhima.

Amma ba’ad, qala Rasulu Allah, wa huwa as-Sayyidu ‘l-Anbiya’, salla Allahu alayhi wa alihi wa sallam. Allahumma salli 'ala Muhammad wa Aali Muhammad wa ajjal Farajah [Allahumma salli 'ala Muhammad wa Aali Muhammad]. Inna al-Husayn misbahu ’l-Huda, wa Safinat un-Najat. Sadaqah an-Nabiyyun wa amanna bih. Nawwiru Majalisakum bi dhikr Muhammad wa Aali Muhammad [Allahumma salli 'ala Muhammad wa Aali Muhammad] Allahumma salli 'ala Muhammad wa Aali Muhammad wa ajjal Farajah.

Ihba'i, before we begin tonight's bahath [discussion], an important point to echo what the sister, the respected sister, the message of the respected sister before the Majlis, in regards to the plight of the Hazara community and the Shi'as of Aali Muhammad, particularly in Afghanistan.

And, Ihba'i, it becomes our responsibility to engage, to mobilize, and to assist in any capacity possible. And indeed, every person uses their professional skill, cloud, or network, to be of assistance and aid to the Shi'as of Afghanistan. Wa khassatan [and specially] because of the service of the 'Ulama from Afghanistan, the 'Ulama, Shi'a 'Ulama' of the Hazara community and their service to Aali Muhammad.

You find that in a history not too far away, 'Ulama' from the Hazara community in particular, played a lead role from the late 60s up until the civil war in Damascus. The Shi'a Ulama from Afghanistan in particular, played a lead role in establishing the Hawza 'Ilmiyyah in the city of Sayyida Zaynab, in Zaynabiyya, the outskirts of Sham. Where you find the most prestigious house within Sham in the precincts of Sayyida Zaynab, known as Hawza Zaynabiyyah. Hawza al-'Ilmiyyah Zaynabiyyah you will find for the last 40 years before the beginning of the civil war, some of the greatest 'Ulama' and the best professors in the science of usul ul-fiqh, the best professors in mantiq [Logic], the best professors in Falsafa [Philosophy], and the best professors in advanced fiqh [jurisprudence] were from the Shi'a, from the Afghani community, from the Afghani community.

And you find that they have been responsible for the production and the generation of khutaba' [speakers] and 'Ulama' from the 60s, who then went out from Sayyida Zaynab to different parts of the world to spread the message of Aali Muhammad. Maraji' at-Taqlid today, who come from Afghanistan, and the roots are in Afghanistan. Ayatullah al-'Udhma Shaykh Is-haq al-Fayyad, one of the four Maraji' and one of them Ayatullah Muhammad Saed al-Hakim Rahmatu Allahi 'alayhi, who passed away a few days back. These four Maraji' were the cornerstone of Najaf al-Ashraf till today. Ayatullah Is-haq al-Fayyad, hafidahu Allah, has texts and writings in contemporary finance and banking that perhaps no other Marja' has been able to touch to this extent.

This community, sarahatan, they were not only oppressed in their hometowns, but when they left and they came to Najaf al-Ashraf, they beared the brunt of racism and hatred and oppression, even during the time of Saddam in Najaf al-Ashraf bus... Tahammul, they beared and they beared and they beared patience, because they had one thing inside of them, the love of Aali Muhammad and service towards Aali Muhammad.

And you find that we are indebted to this community not only because of our bonds of wilayah and you recite this inside of Ziyarat 'Ashura. 'Ana silmun liman salamakum, ya Aba 'Abdillah'. 'Who is at peace with you, who are your lovers? I am in love with them. I am at peace with them'. Brotherhood and bonds through wilayah is one thing, but an obligation due to their service for what they have done to the madhhab or what they have done for the madhhab of Aali Muhammad. It becomes absolutely important that you and I are able to participate in the initiatives and use everything within our clouds, and our networks to ensure that we are able to be of whatever assistance that is possible. All of this with with the barakat of a loud Salawat 'ala Muhammad wa Aali Muhammad [Allahumma salli 'ala Muhammad wa Aali Muhammad].

Ihba'i, tonight it is bahath in regards to this grand institution of the Ziyarah of Sayyid ash-Shuhada' and the Ziyarah of Imam al-Husayn, and the role that it has played in terms of keeping not only the message of Sayyid ash-Shuhada' alive but ensuring that the message of Tashayyu' remained alive and has propagated from generation to generation. And you find that upon the martyrdom of Sayyid ash-Shuhada', Bani Umayyah immediately began with propaganda to obliterate the dhikr, and the name of Imam al-Husayn from existence in its entirety.

And you find that throughout the passage of time, in the footsteps of Bani Umayyah, you find Bani Abbas done the same and after Bani 'Abbas, history is witness, that generation after generation, world forces that orchestrated themselves and mobilized themselves, did not spare any effort when it came to obliterating the Ziyarah of Imam al-Husayn in particular. And I wish to shed some light on this historical aspect of the Ziyarah of Sayyid ash-Shuhada'.

Number one, for us to understand this great legacy, and the sacrifice which has been given in order for this legacy of Imam al-Husayn, and the legacy of Ziyarah, the sacrifices that have taken across the passage of time in order for me and you to inherit this religion, number one.

Number two, to create shawq, to create this sense of longing, and anticipation, and willingness, and love to perform the Ziyarah of Imam al-Husayn. And for those who are blessed to embark upon this journey of the Ziyarah of Sayyid ash-Shuhada' to understand this adhim ègrand & noble] journey in which they are going through. They have become a part of history and they carry with them a torch that has been passed on by men of steel and men of honour before them for generation after generation. For this institution has divinity and sacredness around it, that must be passed on to the future generations. And before that, maintained within our own generation.

And finally, to dispel the doubts and the shukuk. The doubts of the munafiqin that are planted within the minds of the Mu'minin when it comes to the validity of the Ziyarah of Sayyid ash-Shuhada'. And doubts are of two types ya Ihba'i. You have the doubt of a mut'allim, the doubt of a person genuinely seeking knowledge, and he asks, and this is something which is mahmud -this is something which is praiseworthy, because Amir al-Mu'minin, salawat Allahi wa as-salamu alayh. Allahumma salli 'ala Muhammad wa Aali Muhammad wa ajjal Farajah, states: 'Miftah al-'Ilm, su'aal'-that the key to knowledge is to ask.

But then you have, on the other hand, a strategy of the munafiqin, those whose hearts have been filled with blackness, and with evil, to create doubt in some of the most established fundamentals of din. And inshaAllah we try to cover all this for the time that we have.

Ihba'i, when you look through the history and the institution of the Ziyarah of Sayyid ash-Shuhada', you find that right from the martyrdom of Imam al-Husayn, the institution of Ziyarah was established, was initiated, and propagated by the Imams of Aali Muhammad, and they did not spare any effort when it came to promoting the Ziyarah of Sayyid ash-Shuhada'. Which is why you find that if you were to refer back to some of the most ancient authentic scripts that we have, or scriptures that we have, when it comes to understanding the institution of the Ziyarah of Sayyid ash-Shuhada', and you go back to texts such as 'Kamil uz-Ziyarat' which is authored by Ibn Quwlawayh, Rahmatu Allahi 'alayhi, the teacher of Shaykh al-Mufid, Rahmatu Allahi 'alayhi, you find that a majority of the hadith that talk about the Ziyarah of Imam al-Husayn emanate from Imam al-Baqir and Imam as-Sadiq.

During the peak time, ya Ihba'i, fiqh al-hadith, 'the jurisprudence of hadith and understanding hadith' required one to understand the circumstances in which these hadith emanated. For if you were to look at the times of Imam al-Baqir and Imam as-Sadiq, salawat Allahi wa as-salamu alayhima, you find that these were the times of... Sallu 'alaa Muhammad wa aali Muhammad. Allahumma salli 'ala Muhammad wa Aali Muhammad wa ajjal Farajah [Allahumma salli 'ala Muhammad wa Aali Muhammad].

You find that these were the times in which the kingdom of Bani Umayyah and the kingdom of Bani 'Abbas prevailed. And yes, there was relative freedom that allowed for a limited period of time, that allowed the fifth and the sixth Imam to disseminate their knowledge. But this does not negate the fact that the Shi'as, as a sect, were under constant threat, and persecution by Bani Umayyah and Bani 'Abbas. And in these staunch times, you find that Imam al-Baqir and Imam as-Sadiq set the foundation for the Ziyarah of Imam al-Husayn to be a mass orchestrated movement that would be demonstrated by the masses in defiance of Bani Umayyah to pledge their loyalty to Imam al-Husayn.

Which is why you have within Kamil uz-Ziyarat you have, for example, a hadith that is narrated on authority of Muhammad Ibn Muslim. Muhammad ibn Muslim narrates from Imam al-Baqir, Imam Abu Ja'far. It says 'qala li Imam Abu Ja'far. The narrator is who? Muhammad Ibn Muslim. Who is Narrating from? Ya'ni, Imam al-Baqir 'alayhi as-salam, has spoken to him, he has told him, "Muru Shi'atana bi ziyarati qabr al-Husayn.' 'Muru' ya'ni (meaning) command tense, derived from the word the amra, in its verbal tense, which is in a command form, addressed towards the plural. Muru- 'command', 'to mobilize the masses.' For what? The Ziyarah of Imam al-Husayn.

And then have a look at the hadith in itself in terms of the chain of narrators. Imam al-Baqir is not telling any one of the normal companions, and every companion of Imam al-Baqir and Imam as-Sadiq is grand. But over here you have to look at the qualities of the narrator who has been entrusted with this message. Because now the narrator of this tradition: 'Muru shi'atana bi ziyarati qabr al-Husayn' commands our Shi'a. Imam al-Baqir, is telling Muhammad Ibn Muslim, 'Go out and command our Shi'as to uphold and to perform the Ziyarah of Imam al-Husayn.'

So this nature of the hadith is that Imam al-Baqir has appointed one of his companions to go out, encourage, mobilize, orchestrate a mass movement. Sahih [true]? This is the dalalah [evidence] of the hadith from its linguistic perspective. This is what is understood from the linguistic perspective, a command tense that is indicating mass mobilization.

When you want to mobilize the masses for something as grand as a Ziyarah, then by logic, the Imam will appoint this task of mass mobilization to somebody who has a standing in the community, who has social status and has standing within the community. An authority figure such that when he speaks on behalf of the Imam, it has maximum impact and the command is executed. From here, you understand why Imam al-Baqir selected a person such as Muhammad Ibn Muslim.

Muhammad Ibn Muslim, if you go back to the books of Rijal, you find that Muhammad Ibn Muslim was one of those distinguished companions of Imam al-Baqir and Imam as-Sadiq in the field of jurisprudence. Such that he was one of the few selected companions who was selected by Imam al-Baqir and Imam as-Sadiq to sit in Masjid an-Nabawi and to deliver fatwas (legal rulings) on Halal and Haram on behalf of the Ma'sum (infallible) Imam.

Bayn al-qawsayn, between brackets, this actually shows you that the institution of taqlid existed during the time of Imam al-Baqir and Sadiq, and not some sort of ideological evolution that happened inside of Ghaybat al-Kubra' as some ignorant may want us to believe. La! At that time and there is a hikmah (wisdom) in the presence, in the wujud- in the presence of a Ma'sum Imam. You have somebody who has been appointed by the Imam to educate the people about Halal and Haram and there are many reasons as to why the Imam did this.

But you find that when the Imam commands a Marja' from the Maraji'a of the time who were giving jurisprudential rulings, that are taken straight from the Imam, by the way, so it is not that they contradict. They are the ones who have best understood and best conveying. He selects a person like Muhammad Ibn Muslim. And you find that narrations like these, encouraged the Shi'as during the time of Bani Umayyah and Bani 'Abbas to go out in their thousands from all corners of the Islamic Empire, to go and perform the Ziyarah of Sayyid ash-Shuhada'.

And the Shi'i movement, when it came to the Ziyarah of Imam al-Husayn, due to the enforcement and the Hadith, and the encouragement from Imam al-Baqir and Imam as-Sadiq, was such that Karbala, despite all the oppression of Bani Umayyha and Bani 'Abbas, by the time of Imam as-Sadiq, or during the time of Imam as-Sadiq, the grave of Imam Husayn already had a structure on top of it. They call it a 'saqifah'. Saqifah ya'ni [meaning] like a shed, it was a proper structure with a roof, walls and doors.

And the proof from this, again, you find within Kitab Kamil uz-Ziyarat, where you find within one of the traditions Imam Ja'far Ibn Muhammad, wa huwa asdaq us-sadiqin, salawatu Allahi wa as-salamu 'alayhi [Allahumma salli 'ala Muhammad wa Aali Muhammad]. Allahumma salli 'ala Muhammad wa Aali Muhammad wa ajjal farajah, comes forward and tells Abu Hamza ath-Thumali, he teaches Abu Hamza ath-Thumali and gives Abu Hamza ath-Thumali instructions on how to perform the Ziyarah of Imam al-Husayn in terms of Aadab(manners) and in terms of Akhlaq (etiquette).

He says, Imam as-Sadiq, says to Abu Hamza ath-Thumali, 'fa idha zurta qabri al-Husayn min Bab ash-Sharq, min bab alladhi or min bab alladhi yali ash-sharq fa qiff 'ala al-bab wa qul'- Imam as-Sadiq says to Abu Hamza ath-Thumali,- 'when you go to visit the grave of Imam al-Husayn, then enter through the door from the Western entrance, and stand at the door and say'... and then the entire Ziyarah begins.

Meaning what? When Imam as-Sadiq tells Abu Hamza ath-Thumali, enter through the western entrance and stand at the door and then you recite the 'idhni al-dukhul', what we call idhni al-dukhul [permission to enter]. Meaning what? Meaning that by the time of Imam as-Sadiq 'alayhi as-salam, there was already a structure over the grave of Imam al-Husayn 'alayhi as-salam. And this was a direct result of the mass mobilization initiated by Imam al-Baqir and Imam as-Sadiq, commanding the Shi'as and encouraging them in every way possible, regardless of the oppressors of the time, visit Imam al-Husayn.

And you find that as Bani 'Umayyah's regime came to an end with the revolution by Bani 'Abbas and Bani 'Abbas, what they did is they played on the emotions of the people and they manipulated. The word is manipulate, ya ihbahi, they manipulated the emotions of the Shi'a, by using the tragedy of Karbala, as the reason for a revolution to overthrow Bani 'Umayyah, and the minute they came into power, they themselves performed the greatest crime against Imam al-Husayn.

Do you know the first person to destroy the grave of Imam al-Husayn? To raze down the grave of Imam al-Husayn, because we said from the hadith, by the time of Imam as-Sadiq, there was a structure on the grave of Imam al-Husayn. The first person to destroy it was from the Bani 'Abbas, the Bani 'Abbas ruler by the name of Mansur al-Dawaniqi. He came into power and their slogan was ' Ya li 'tharaat al- Husayn'-'Vengeance for Imam al-Husayn'. Got the masses mobilized the masses overthrew Bani 'Umayyah, got into power and they fought against Imam al-Husayn.

Ahi politics, ahibba'i. Mansur al-Dawaniqi was the first one to come and raze down the Haram, or the shrine of Imam al-Husayn, with the structure that was on top, and the Shi'as were killed. Public executions for anyone found within the vicinity of the grave. And you would find that when there are public executions that are happening, people's lives are being lost. You would think that al-Imam al-Baqir and Imam as-Sadiq would tone down their Hadith and they would tell the people, okay, taqiyyah, don't go for Ziyarah. Hold back, Hide your faith. Your life is more important.

In the face of public executions,what did the Imams do? Not only did they continue to encourage the people to go, rather, they doubled up the Hadith and said, your thawab for execution, ten times fold. You find that, in the face of oppression, they went to Imam as-Sadiq. They said, Ya Aba 'Abdillah, they kill us if they find us. Imam as-Sadiq tells them, what is the reward if they go through any short of trouble and any type of harm.

And you find from here that this event of Karbala is 'Adhim', is grand, is an it is an 'istithna' in history, an exception in history. And which is why the manner in which Ahl ul-Bayt promoted and safeguarded and expected us to promote and safeguard it, is also exceptional.

For you find that the rules and the regulations that confine the obligation of Hajj do not even apply when it comes to the Ziyarah of Imam al-Husayn. Because in Hajj, and the fuqaha are present, when there is a fear that your life might come under threat, not that it is confirmed your life is under threat, if there is just that fear that your life is under threat, the wujub [obligation] of Hajj falls from you. Refer back to the books of the fuqaha'. Refer back to 'Urwat al-Wuthqa, for example, and see what Ayatullah Kadhim al-Yazdi says when it comes to Hajj, and the following rulings from the Maraj'i.

But when it came to the Ziyarah of Imam al-Husayn, Imam as-Sadiq clearly says if this happens, if that happens, if you are... Hadith, if some person becomes Shahid [martyr] on the way to , this is the thawab for them. Somebody got arrested, this is the thawab of them. If the weather was too hot and the sun was shining upon you too much and you got suntan, then you got a heat stroke, this is the thawab for you. The more the challenging the Ziyarah became, the higher and higher the rewards became. This is how this Din [religion] has reached us, and sacrifice upon sacrifice.

Mansur al-Dawaniqi destroyed the first person to destroy the shrine of Imam al-Husayn. On the other hand, Imam al-Baqir and Imam as-Sadiq promoting the Shi'as as defiance. The qadiyyah of Imam al-Husayn has to live and has to go on. 'Inna al-Husayn misbah al-huda' [Indeed al-Husayn is the light of guidance] has to continue. And the Shi'as continued persistently on this path, until the time of Imam al-Kadhim.

You find during the time of Imam al-Kadhim, you look at subhana Allah the Ziyarah of Imam al-Husayn, which is narrated by Imam al-Kadhim. During the time of Harun al-'Abbasi, the persecution of the Shi'as reached a different level. But Imam al-Kadhim kept encouraging the people to go for Ziyarah. You have looked even inside, if I am not mistaken, you will find this even in Mafatih al-Jinan.

One of the Ziyaraat of Imam al-Husayn, which is known as Ziyarat al- Mutlaqah, is narrated by Imam al-Kadhim. And even in Karbala till today, there is a Mazar- there is a marking for where Imam al-Kadhim performed the Ziyarah of Imam al-Husayn.

You look at the Ziyarah of Imam al-Kadhim for Sayyid ash-Shuhadah (Doyen of the Martyrs). You find the Ziyarah has seven lines to it: 'as-salamu 'alayka ya Aba 'Abdillah, salla Allahu 'alayka ya Aba 'Abdillah, rahimaka Allah ya Aba 'Abdillah, la'an Allahu man qatalak, wa la'ana man sam'iat bi dhalika wa radhiyyat bih...'. You go and you read the Ziyarah- seven lines. Seven lines! You think 'ajib'[wonder!] People travel from Madinah, the distance, the threat of death, and public execution just to go to Imam al-Husayn and say seven lines.

How Adhim [great]! We think only seven lines but every word in those seven lines has an impact on your ma'rifah [cognisance], has an impact on your soul, has an impact on your Din [religion]. Every one word of those seven sentences contribute towards keeping the name of Imam al-Husayn alive. Ayyuha!

Hence, sometimes we got to be careful that we do not use the religion on a false premise to come and attack Imam al-Husayn. As you find, sometimes it is a big misconception. Person comes and says Shaykhuna, do for us istikharah we want to do istikharah to see whether we should go for Ziyarah or not. Ajib! Ya istikharah? [What seeking counsel or guidance] for Ziyarah? Imam al-Baqir's, Imam as-Sadiq's hadith are very clear in our obligation when it comes to Ziyarah.

Imam al-Ridha says, salawat Allah wa al-salaam 'alyhi says: Inna... Sallu 'ala Muhammad wa aali Muhammad [Allahumma salli 'ala Muhammad wa Aali Muhammad]. 'For every one of the Imams there is the obligation, there is an obligation of a pledge upon the Shi'as'-'Wa min al-tamam al wafaa bi al-'ahad'-'and from the most loyal ways to demonstrate this pledge of allegiance-'ahad' he says, 'Ziyarah quburihim' [visiting their gravesites]. Kamil uz-Ziyarat.

Ba'd-more than that, look at the words of the Ziyarah . Look at the words of the Ziyarat al-'Arba'een, when you recite this Ziyarah of Imam al-'Arba'een, what do you say part of the Ziyarah is? "Ma'akum, ma'akum, la ma'a 'aduwwikum-'"I am with you. I am with you and I am not with your enemies.' 'Wa nustrati lakum mu'addatun' 'And my support for you shall continue forever'.

'Bi Allahi 'alaykum, when you look at the matn of this Ziyarah, when you look at the text of this Ziyarah. 'Ma'akum, ma'akum, wa la ma'a aduwwukum', what does it mean with you? 'With you and not with your enemies?' Ya'ni shi nu? [meaning what] 'Bay'ah [allegiance]. This is Bay'ah. 'Wa nusrati lakum mu'addatun'- 'and my willingness to support you. My support for you rather is forever ready.' This is what? This is Bay'ah. To give bay'ah a to a Ma'sum [infallible] Imam, one needs Istikharah?

We have to be careful. If a person can not go for Ziyarah and there is other reasons between him, Allah and Imam al-Husayn. Baba, don't bring the istikharah, in the Qur'an and bring a religious justification to an issue that has no rabitah [connection], no 'rabt bi ar-rabt' in this. May Allah give all of us insha Allah, bi Haqq Imam al-Husayn and Amir al-Mu'minin 'alayhi as-salam the opportunity to perform the Ziyarah of Sayyid ash-Shuhada with the barakat of a loud Salawat 'ala Muhammad wa aali Muhammad [Allahumma salli 'ala Muhammad wa Aali Muhammad].

Hai ba'd [thereafter], you find during the time of Harun, they destructed the grave of Imam al-Husayn for a second time. And in fact, when they destructed the saqifah [shelter], because when Mansur destroyed it, the Shi'as, on the insistence of the Imams, would continue their Ziyarahs, would build structures again, they would get demolished and destroyed. They would go back out in defiance. You find during the time of Imam al-Kadhim, during the time of Harun, the Haram of Imam al-Husayn was destroyed again.

And in fact, at that time, what happened, like in previous times, every time the Haram of Imam al-Husayn was destroyed and the signs of the grave was obliterated. How did the people know where the grave of Imam al-Husayn is? There used to be a tree, they call it the 'Sidra' [lote] tree. And even if you go, it is in the memory of this tree that you have an entrance to the dharih, or to the Haram of Imam al-Husayn that is known as Bab us-Sidra. There is a reason why it was named Bab us-Sidra, number one, sidrat ul-muntaha this is by way of intima'. But it is actually named, if you go back and you look into the manuscript or the history of the haram and why every door is named in a certain way. You find Bab al-Sidra in honour of this tree, the Sidra tree that was right by the grave of Imam al-Husayn and it used to have a scent that was like no other scent.

So even when there was no marking of a grave, the people would know from the tree, the sidra tree, you take, for example, five steps to the east, five steps north. This is the grave of Imam al-Husayn. For what did Harun Al-'Abbasi do? He cut down the tree, such that, and uprooted it from its roots, so there would be no traces. Yet Imam al-Kadhim encourages the Shi'a, go out, go forward, do the Ziyarah of Imam al-Husayn. And this destruction, continuous destruction of the Haram of Imam al-Husayn continued until the time of Mutawakkil.

You look at during the time of Mutawakkil. Mutawakkil's time was when? During the time of Imam al-Hadi and Imam al-'Askari. Historians have mentioned between 4 and 17 times the Haram of Imam al-Husayn was razed down to the ground. And in one of these times, they flooded the entire field of Karbala, they say to obliterate any markings of the grave. But in essence, what they did is they flooded the land of Karbala so they could bring up the floating bodies and make a mockery of this.

Imam al-Husayn Misbah al-Huda, wa safinah an-Najat. Do you know where these letters, this statement that we utter, 'Qala Rasul Allah,' inna al-Husayn Misbah al-Huda wa Safinah an-Najat'. The lantern of guidance and the Ark of Salvation'. This hadith of Rasul Allah emanates from where? Rasul Allah says on the night of Mi'raj [ascension], I saw on the foundation of the 'arsh [Divine Throne]. We were telling some of the brothers a few nights back. On the foundation of the 'arsh of Allah, it has been written, 'Husayn Misbah al-Huda wa Safinah an-Najat.

If you are to summarize the entire bahath of the 'arsh of Allah, what is the 'arsh? From the hadith of Ahl ul-Bayt as a quick conclusion, you come to two things. It represents the grandeur of Allah, the Qudrah [power] and the Jalalah [majesty], whether it is through 'ilm or anything else, the Qudrah of Allah is symbolized through the 'arsh, the foundation of that Qudrah of Allah, there is the inscription-'Husayn is the lantern of guidance.' And if you understand this, you know that the qadiyyah of Imam al-Husayn is murtabit [connected with Allah] bi 'Llah 'Azza wa Jal.

And this is why you get the forces, Mutawakkil comes and destroys the grave 17 times. In fact, they imposed fines upon the people. Just now what are the fines that we pay? If you were to consider any aspect of a fine- majority, most things, you will come and take your visa fee. At the time of Mutawakkil, the fine that people used to pay for going for the Ziyarah Imam al-Husayn was what? They sever your limb. They cut your right hand, you go one year, the next year they cut your left hand, and then your leg, and then your other leg, until the saying became famous amongst the Shi'a. 'Law qatta'u arjulina wa aydina la nu'tika zuhfan ya Husayn'-'If they cut our hands and our feet, we will come crawling to you on our bellies ya Husayn!

These were not slogans that they chanted! These are values by which they lived their lives. And, ahna, it becomes responsibility. Think about these messages. Think about these legacies that happened, and then look at our responsibility in upholding Ziyarah with the challenges of our time!

And those who are going for the Ziyarah, when you are on this Ziyarah of Imam al-Husayn, know that you are walking in the footsteps of people like those, and that is a responsibility on one hand, but it is an honour on the other hand as well!

They were cutting hand and feet. You would think, Imam al-Hadi, Imam al-'Askari will hold back, the time of Ghaybah [occultation] is coming, and they are imprisoned in Samarrah, and they are away from everyone. What happened? Imam al-'Askari came back and said, 'Alamat al-Mu'min khamsah' [the signs of a believer are five...] And from one of them is the Ziyarat of Arba'een. They created this shawq [yearning] inside of them, and gave them a shelter. Go and visit and uphold this legacy.

And this is the institution of Ziyarah that you and I need to hold on to. So very passionately and full of cognisance. And you come and you find... my time is almost over, but I will take two quick minutes, if the majlis is a little bit over. I know it is a weeknight, but insha Allah, in the love of Imam al-Husayn, you will not mind. Sallu 'ala Muhammad wa ali Muhammad [Allahumma salli 'ala Muhammad wa Aali Muhammad]. Allahumma salli 'ala Muhammad wa Aali Muhammad wa ajjal farajah.

You find people come forward and they come and put shakk [doubt] in your mind. And we mentioned this for a number of brothers a couple of nights back as well. They come in, they put shakk, and they say, hold on a second. This ziyarat al-'Arba'een actually is a bid'ah [innovation]. And we are not worried about what the non Shi'a says. These people who claim to be Shi'a, they come forward and they say, La. Baba, this Ziyarat al-'Arba'een is a bid'ah.

They say, why? Number one, it does not make sense that Ahl ul-Bayt were taken as prisoners from Karbala to Kufa and then Kufa to Sham and then back to Karbala, all within a period of 40 days. And they traveled all this distance, and they were also imprisoned. It does not make sense that they came in 40 days. Because they did not come in 40 days, It is impossible. This is according to them. Because they say it is impossible that all this could have happened within 40 days. And because it is an impossibility, it also means Ziyarat al-'Arba'een is the fabrication of the Shi'as.

Number one, Ya habibi (my dear), there are two types of scholars. There is one set of scholars, according to their research, they said that Ahl ul-Bayt did not reach back to Karbala in 40 days. By the way, this set of scholars are a minority, historically speaking. If you were to look at all the other scholars who have said this, they are the minorities. What is mash-hur- 'the most accepted' between the historians across the passage of time is that Ahl ul-Bayt reached back Karbala on the first 40th of the same year. This is between the historians, for your 'ilm.

Logically, I do for you a quick calculation. Do you know between Karbala to Sham, afwan, Karbala to Kufa, from Kufa to Sham, Ahl ul-Bayt as prisoners, were made to pass through 59 cities or towns or stopping places. 59! They went from Kufa to Hilla, from Hilla towards Mosul and then Tikrit and up to Sinjar, then they crossed the cities of Homs and Halab and Ba'albak and ended up in Dimishq.

This entire journey. Is a journey of about, because there were three major routes that could be taken. So from the routes that we have access to which the 'mu'arrikhin'- 'the historians' have said was actually used. 59 of these cities, the route is actually 2100 km. Ahl ul-Bayt were made to travel on the back of camels for 2100 km. When they came to major stopping points in major cities they were made to walk on foot as way of humiliation. 2100 km the journey and they were using camels.

Camels, the Arabian camel. There are multiple breed of Arabian camels. For those who are experts in this field, they will be able to attest. There are multiple breeds of Arabian camels and within these multiple breeds. The way a camel is bred for domestic purposes is very different than for camels that are bred for long distance journeys just like the way horses that are bred for domestic purpose and circus and this and that are bred very differently as opposed to the stallions that are supposed to run in the races. Sahih aw la [correct or not]?

The same thing when it came to the camels that are used to travel in long distances. You find that scholars who are expertise within the field will come and tell you that the Arabian camel that is used for traveling in long distances, particularly at that time, the camel has an ability to cover 160 km a day. 160 km a day. Anta, habibi [ok, you my dear], divide 2100 by 160 km. What does it come up to? Give or take? It comes to 13 days. So the travel between Kufa to Sham with the 59 stops is possible in 13 days. If you take an average speed and days of ya'ni 8 hours a day which is the most conservative 13 days it is possible to go from Karbala to Sham.

The latest Hadith says Ahl ul-Bayt left Kufa towards Sham on the 19th of Muharram. So if you count 19th of Muharram and take 13 days Ahl ul-Bayt reached Sham when second of Safar. On the assumption that Muharram was 30 days, which is what we say, give or take because speed times. Sometimes they are faster, sometimes they are slower. Tamaman [ok] mutabaq with what history tells us.

So on what basis the ignorant people come and sit on the mimbar [pulpit] of Aali Muhammad and they tell you it was an impossibility? Which ilm, which logic, which intellectualism? When they go against everything that historians and researchers, who are experts within the field, tell us. Fa intabihu ash-shabaab [beware oh people]! Do not become prey to these sorts of doubts within aqidah [creed] and establishing the authenticity of Arba'een in addition to the fact that we have nass -we have direct text.

Even if you leave aside whether Ahl ul-Bayt reached Karbala on the 20th of Safar or not. Keep that on the side. You have direct text from the Ma'sum Imam, commanding the companions to perform the Ziyarah on the day of Arba'een, 20th Safar. Look again. You refer back to Kitab al-Misbah of al-Kaf'ami rahmat Allahi 'alayhi. Inside of that, there is the Ziyarah Ziyarat of Arba'een which you can also find in Mafatih al-Jinan.

Go back to the sanad or the chain of narrators for this Ziyarah. Ziyarat al-'Arba'een. Hadith says, Safwan al-Jamal qala li as-Sadiq Safwan al-Jamal says Imam as-Sadiq 'alayhi as-salam, said to me: when you perform the Ziyarah of Arba'een. Ziyarat al-Arba'een, then recite it 'inda irtifa'i an-nahar'-'recite it at the early part of the morning after sunrise.' And 'irtifa'i an-nahar' has got its own linguistic meaning, and fiqhi meaning. But recite in the early parts of the morning, but after sunrise and before Dhuhr [noon]. Imam as-Sadiq tells Safwan al-Jammal this, on the day of Arba'een recite this Ziyarah.

You have direct nass (text) from the Imam saying reside the Ziyarah of Arba'een. How does it become a bid'ah [innovation]? We have to educate ourselves and we have to stand up to defend these principles of Ziyarah, and take honour, and create within ourselves this love and this nourishment and pass it on to the next generation. There is much to say, but our time is also over. Sallu 'ala Muhammad wa aali Muhammad [Allahumma salli 'ala Muhammad wa Aali Muhammad].

Ahibba'i, these are the nights Ahl ul-Bayt reached Sham. Keep your eye on the calendar for the first of Sham [ meant Safar]. For the first of Sham [Safar] is when Ahl ul-Bayt reached the city of Sham. The first of Safar Ahl ul-Bayt reached the city of Sham as prisoners.

The Arbab al-Maqatil [recorders of the tragedy] mentioned that when the Ahl ul-Bayt were approaching towards the city of Sham, they were made to wait on the outskirts of Sham, particularly at Bab at-Tuma, because Sham had seven major doors through which you could enter into the capital. One of these doors is known as Bab at-Tuma, and the remains of the structure is present even till today.

It is said Ahl ul-Bayt were made to wait in Baba at-Tuma, for a number of hours, and then were moved towards Bab as-Saghir, the graveyard of Bab as-Saghir. They were made to wait there for a number of hours, under the scorching sun. And this was so that the people of Sharm would have a chance to decorate the cities. The historians mentioned that the people of Sham began to decorate the cities and the women began to apply henna on their hair. The streets were designed and decorated in order for them to rejoice on the victory of Yazid over Aali Muhammad.

The narrations mentioned on the first of Safar, the women were paraded into the market in Sham. Allah! Allah! Ya Allah! How did Ahl ul-Bayt enter into Sham? They had the spears, on the spears they had the head of Sayyid ash-Shuhada at the front, and at the back of the qafilah [group], they had the blessed head of Mawlana Abul Fadl. Allah! Allah! Look at the ghurbah, look at the masa'ib.

Sayyida Umm Kulthum says to one of the men: can you move the head of the spears? Can you move them forward? This way maybe the people will look at the head of the Shuhadah [martyrs] and they will not look at the pure women of Aali Muhammad. Wa musibata! Allah! Allah!

The prisoners are being paraded. The historians mentioned, the people of Sham began dancing. On the other hand, they were beating drums, on the other side, they were blowing the trumpets rejoicing. Aali Muhammad are walking in between the spears with their heads. In which manner? In which manner? The maqatil mention that when the women were brought into the bazaar of Sham, they had ropes tied around their necks, they had ropes tied around their wrists, the daughter of 'Ali ibn Abi Talib had ropes tied around her ankles. Allah! Allah!

The scholars within the Hawza [Islamic seminary] used to tell us the manner in which. Allah! Ya Shi'at aali Muhammad, if you can listen to this. Our scholars in the Hawza used to say the manner in which they tied the ropes around the necks of the women. They lined the women together with the children, ya'ni(meaning), in between the women, you had children, and then you had women and then children again. But there was a single rope that was tied around the neck of the women, and that same rope around the neck of the child. Meaning that if the woman was to stand up front, she would choke the child behind her. Allah, Allah! In this manner they were brought into the bazaar of Sham.

The head of Imam al-Husayn on a spear. Ahibba'i, the blessed head of Imam al-Husayn on the spear. The rawi [narrator] mentioned the beard of Imam al-Husayn was covered with blood, Noor [Divine light] was emanating from it, the hair of Imam al-Husayn blowing on the wind as it was brought on a spear.

There was one woman, a Shami, from the Nasibis. Her name was Umm Hijaam, she was standing on the roof when she saw the spears passing by with the head, she called on to one of the people. The spear which had the blessed head of Imam al-Husayn was held by Shimr ibn Dhil-Jawshan. So she called out to Shimr, she said to him, O man! Whose head is this? He says, this is the head of a Khariji who came out in Iraq and Allah has granted victory to Amir Yazid.

She says, what is the name of this Khariji? He said to her, the name is Husayn ibn 'Ali. The woman said, 'Is it Husayn the son of 'Ali Ibn Abi Talib? He says, yes the son of 'Ali Ibn Abi Talib. The woman says, this is that Khariji 'Ali who killed my husband in the battle of Siffin. I want to take revenge from the head on the spear. Shimr says, take revenge. The historians mentioned the lady picked up a stone. Ya Shi'at Aali Muhammad!

She took a stone and she threw it on the head of Imam al-Husayn. Ya Shi'at Aali Muhammad! Two things happened over here. When she threw the stone on the head of Imam al-Husayn, it says blood began to pour down from the forehead. Blood began to pour down from the forehead but the manner in which she threw the stone, Ya Shi'at Aali Muhammad! The head of Imam al-Husayn fell from the spear.

Ma'tam al-Husayn, Ma'tam al-Zaynab [Ya Husayn!]