Religion

Procession of Arba’in: A Comprehensive Guide

The Arba’in Pilgrimage, also known as the Arba’in Walk (Arabic: مسيرة الأربعين), is the world’s largest annual public gathering. It marks the 40th day after the martyrdom of Imam Hussein (a), the grandson of Prophet Muhammad (s), in the Battle of Karbala in 680 AD. Millions of Shia Muslims, and increasingly people of other faiths, converge on the city of Karbala, Iraq, to commemorate his sacrifice and reaffirm their commitment to his ideals of justice and resistance against oppression. This spiritual journey is a profound expression of devotion, solidarity, and resilience.

Why Arba’in Matters

Arba’in holds immense significance in Shia Islam. It represents the culmination of a 40-day mourning period following Ashura, the day Imam Hussein (a) was martyred. The number 40 is significant in Islamic tradition, often associated with a period of mourning, spiritual transformation, and the completion of a cycle. Visiting Imam Hussein’s (a) shrine on Arba’in is considered a highly meritorious act, believed to bring blessings and spiritual purification.

The Ziyarat of Arba’in: A Sign of Faith

A hadith from Imam Hasan al-Askari (a) identifies five signs of a true believer, one of which is performing the Ziyarat of Arba’in – a specific supplication and act of pilgrimage on this day. This ziyarat, transmitted from Imam al-Sadiq (a), is found in key Shia prayer books like Mafatih al-Jinan. Reciting this ziyarat is a central practice for pilgrims, allowing them to connect with Imam Hussein’s (a) message and renew their pledge to uphold his values.

The History of the Arba’in Pilgrimage

While the exact origins are debated, historical accounts suggest that the practice of visiting Imam Hussein’s (a) grave on Arba’in dates back to the time of the Imams (a) themselves. Shia scholars like Qadi Tabataba’i have documented the continuous observance of this tradition, even during periods of intense persecution under the Umayyad and Abbasid dynasties.

Early Gatherings: Historical texts mention gatherings of Shia Muslims in Karbala for Arba’in as early as the 14th century AH (20th century AD), with attendees reciting poetry in various languages like Turkish, Arabic, Persian, and Urdu. Some accounts from the late 1960s estimate the crowd size to be over a million people.
Suppression Under Saddam Hussein: During Saddam Hussein’s regime, the Arba’in pilgrimage was heavily restricted and often violently suppressed. The Ba’athist government viewed the pilgrimage as a potential threat to its authority.
The Arba’in Uprising (1977): In 1977, a significant act of defiance occurred when tens of thousands of people from Najaf attempted to march to Karbala for Arba’in. Government forces violently dispersed the march, resulting in numerous deaths, arrests, and imprisonments. Prominent figures like Ayatollah Sayyid Muhammad Baqir al-Sadr and Sayyid Muhammad Baqir al-Hakim played important roles in this uprising, which was supported by Imam Khomeini.
Revival and Expansion After 2003: Following the fall of Saddam Hussein’s regime in 2003, the Arba’in pilgrimage experienced a dramatic resurgence. With the removal of restrictions, millions of Shia Muslims flocked to Karbala, transforming the event into the largest annual pilgrimage in the world. The number of pilgrims has grown exponentially, from a few million in the early years to over fifteen million in recent years.
Global Participation: The Arba’in pilgrimage has become a truly international event, attracting pilgrims from all over the world. In 2013, Iraq’s Ministry of Interior reported over 1.3 million foreign pilgrims from Arab and Islamic countries, as well as Muslim minorities in Europe.

The Journey: Najaf to Karbala

While pilgrims travel to Karbala from various locations, a popular route is the walk from Najaf, approximately 80 kilometers (50 miles).

Distance and Time: The Najaf-Karbala route is marked by 1452 utility poles, spaced 50 meters apart. Walking the entire distance typically takes 20-25 hours. Many pilgrims begin their journey around the 16th of Safar.
Moukebs: Service Stations: The path between Najaf and Karbala is lined with moukebs – temporary service stations set up by volunteers to provide pilgrims with free food, water, accommodation, medical care, and other essential services. These moukebs embody the spirit of generosity and hospitality that characterizes the Arba’in pilgrimage.
Spiritual Significance: The act of walking is itself a form of devotion and sacrifice. Pilgrims endure physical hardships to demonstrate their love for Imam Hussein (a) and to emulate the suffering of his family after the Battle of Karbala. The shared experience of the journey fosters a sense of community and solidarity among the pilgrims.

Beyond the Walk: The Broader Impact of Arba’in

The Arba’in pilgrimage is more than just a religious ritual; it has significant social, cultural, and political implications.

A Demonstration of Unity: Arba’in brings together people from diverse backgrounds, fostering a sense of unity and shared identity among Shia Muslims worldwide.
A Platform for Social Justice: The pilgrimage provides a platform for raising awareness about social justice issues and promoting peaceful resistance against oppression. Imam Hussein’s (a) message of standing up for truth and justice continues to inspire people around the world.
An Example of Peaceful Assembly: Despite its massive scale, the Arba’in pilgrimage is remarkably peaceful and orderly. The event demonstrates the capacity for large-scale peaceful assembly and the power of collective action.
A Symbol of Resilience: The Arba’in pilgrimage is a testament to the resilience of the Shia community in the face of adversity. The tradition has survived centuries of persecution and continues to thrive, demonstrating the enduring power of faith and devotion.

Planning Your Arba’in Pilgrimage

If you are considering participating in the Arba’in pilgrimage, it is essential to plan ahead.

Visa Requirements: Check the visa requirements for Iraq based on your nationality.
Accommodation: Accommodation in Karbala and along the pilgrimage route can be limited, so book in advance if possible.
Health and Safety: Consult your doctor about necessary vaccinations and health precautions. Be aware of potential safety risks and take appropriate measures to protect yourself.
Cultural Sensitivity: Dress modestly and be respectful of local customs and traditions.
Learn Basic Arabic Phrases: Knowing a few basic Arabic phrases will be helpful for communicating with locals.

The Arba’in pilgrimage is a transformative experience that offers a unique opportunity to connect with your faith, learn about Shia culture, and witness the power of human solidarity.

As millions walk toward Karbala with hearts full of love and feet worn by devotion, let us remember those who cannot take the journey—not because of distance, but because of poverty, hardship, or displacement. At IslamicDonate, we strive to extend the spirit of Arba’in beyond borders, turning compassion into action for the most vulnerable. Your contribution, however small, can be a continuation of Imam Hussein’s message—standing for justice, dignity, and care for humanity. Join us in this noble mission: IslamicDonate.com

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Source2

Religion

Vows in Islam: A Comprehensive Guide from the Quran and Hadith

Vows (nazar) in Islam

Vows (nazar) in Islam represent a commitment made to Allah, obligating oneself to perform a specific act if a desired outcome is achieved or a particular condition is met. This act of self-imposition, undertaken solely for the sake of Allah, finds its basis in Quranic teachings and the traditions of the Prophet Muhammad (peace and blessings be upon him). The term “vow” signifies dedicating oneself to something not previously obligatory. Upon making a vow, fulfilling it becomes a religious duty, demonstrating one’s commitment to Allah’s commands.

The significance of vows extends beyond merely performing a good deed.

The significance of vows extends beyond merely performing a good deed. Vows are considered a form of supplication (dua) and can potentially influence divine decree. By including elements of love, mercy, or other virtues in the vow, it can even serve to avert unfavorable judgments. This practice has historical roots, with various cultures engaging in vows and offerings, often intertwined with superstitious beliefs. However, Islam refines this concept, directing vows solely to Allah.

The Quran illustrates the concept of vows through the example of Imran’s wife, who dedicated her unborn child to the service of Allah. This vow was accepted, and the child, Maryam (Mary), became a devoted servant of God (Quran 3:35). Further, the Quran praises those who are faithful to their vows, highlighting it as a characteristic of righteous believers (Quran 76:7).

Scholarly interpretations provide further context. Imam al-Sadiq (peace be upon him) explained the verse about fulfilling vows in relation to Imam Hassan and Imam Hussein’s (peace be upon them) illness. Imam Ali and Fatima (peace be upon them) made a vow to fast for three days if their children recovered, which Allah fulfilled. This story emphasizes the power of vows made with sincere intention.

The Quran also states that Allah is aware of all vows and charitable expenditures, emphasizing that wrongdoers will find no helpers (Quran 2:270). This verse underscores the importance of fulfilling vows made to Allah.

Numerous hadiths from the Prophet Muhammad and Imam Ali

Numerous hadiths from the Prophet Muhammad (peace and blessings be upon him) and Imam Ali (peace be upon him) highlight the significance of honoring commitments:

The Prophet Muhammad (peace and blessings be upon him) said: “He who does not keep the covenant has no religion.” (Bihar al-Anwar, vol. 75, p. 96)

Imam Ali (peace be upon him) said: “Covenants are necklaces around the necks of those who do not keep them until the Day of Resurrection.” (Ghurar al-Hikam wa Durar al-Kalim)

Imam Ali (peace be upon him) also stated: “He who does not keep his covenant does not believe in God Almighty.” (Al-Hakim al-Mustadrak, p. 366)

These sayings emphasize the weighty responsibility associated with making and fulfilling vows in Islam. A broken vow reflects poorly on one’s faith and character.

Exploring Types of Vows in Islam

Islamic jurisprudence distinguishes between different types of vows, each with its own set of rules and conditions:

Unconditional Vow (Nazar Mutlaq): This type of vow involves a simple commitment to perform an act, without specifying any condition. For example, vowing to fast every Monday.
Conditional Vow (Nazar Mu’allaq): This vow is contingent upon the fulfillment of a specific condition. For example, vowing to give charity if one recovers from an illness.
Vow of Gratitude (Nazar Shukr): This vow is made as an expression of gratitude to Allah for a blessing received. For example, vowing to perform extra prayers upon the birth of a child.
Vow of Abstinence (Nazar Tanzih): This vow involves committing to abstain from something that is permissible, but considered undesirable. For example, vowing to refrain from excessive socializing.

When is a Vow Considered Valid?

For a vow to be considered valid in Islamic law, several conditions must be met:

The person making the vow must be of sound mind and mature age (baligh).
The vow must be made with a clear intention.
The act vowed must be something that is permissible (halal) and not inherently forbidden (haram) in Islam.
The act vowed must be within the person’s capacity to perform.

Consequences of Breaking a Vow

Breaking a vow in Islam is considered a serious offense. Islamic scholars have outlined specific expiations (kaffara) that must be performed to atone for breaking a vow. These expiations include:

Freeing a slave (if that is possible in the current context).
Feeding ten needy people.
Clothing ten needy people.
Fasting for three consecutive days.

The expiation chosen depends on one’s circumstances and ability.

Vows in Contemporary Muslim Life

Vows continue to play a role in the lives of many Muslims today. They are often made in times of hardship, need, or when seeking Allah’s blessings. Making a vow is a personal act of devotion, and it should be approached with sincerity, reverence, and a firm intention to fulfill the commitment made to Allah.

Conclusion

Vows in Islam represent a powerful act of devotion and commitment to Allah. By understanding the principles and guidelines surrounding vows, Muslims can deepen their connection with Allah and strengthen their faith. The act of making and fulfilling a vow demonstrates sincerity, gratitude, and a commitment to upholding one’s promises in the path of righteousness.

As you reflect on the spiritual depth and significance of vows in Islam — those sacred promises made in the presence of the Almighty — we invite you to extend that spirit of devotion into action. At IslamicDonate, we strive to fulfill our own vow: to serve the vulnerable with dignity, compassion, and sincerity. Your support, in the form of a heartfelt donation, can turn faith into sustenance, prayer into shelter, and hope into reality. Join us in honoring promises — not just with words, but with deeds.

Sources:

Quran
Bihar al-Anwar
Ghurar al-Hikam wa Durar al-Kalim
Al-Hakim al-Mustadrak

Religion

Lessons from the martyrdom of Imam Hussain

The martyrdom of Imam Hussain, a pivotal event in Islamic history

The martyrdom of Imam Hussain, a pivotal event in Islamic history, transcends a mere historical tragedy. While some historians might downplay its immediate political impact, focusing solely on short-term cause and effect, a deeper examination reveals its profound cosmic and moral significance. Real history explores humanity’s relationship with the Divine and how that relationship shapes interactions between people. The tragedy of Karbala embodies this cosmic dimension, offering invaluable lessons applicable to all humankind.

The events of Karbala are a moral paradigm

The events of Karbala are a moral paradigm, teaching timeless values such as sacrifice, integrity, compassion, and resistance against injustice. The narrative of Imam Hussain’s journey and martyrdom encapsulates moral virtues, urging reflection on our own shortcomings compared to the immense sacrifice he made. He willingly embraced martyrdom to fulfill God’s will, exemplifying ultimate devotion. The Imam’s preparation for death, anointing his body as if preparing for burial before the actual event, symbolizes his readiness to enter paradise. The numerous symbols of suffering and the dreadful circumstances underscore the magnitude of his sacrifice.

Imam witnessed the martyrdom of his devoted followers and beloved kinsmen

Imam Hussain witnessed the martyrdom of his devoted followers and beloved kinsmen, including the heart-wrenching loss of his infant son. Yet, he remained a beacon of bravery and fortitude, displaying unparalleled courage against overwhelming odds. His strength and aura were so profound that his enemies could only overcome him through a coordinated attack, highlighting their desperation and the Imam’s unwavering resolve. The desecration of his body after his martyrdom further underscores the depravity of his adversaries.

The martyrdom of Imam serves as a powerful reminder of the depths of human wickedness

The martyrdom of Imam Hussain serves as a powerful reminder of the depths of human wickedness and exemplifies the suffering of all humanity. His death, the wounds inflicted upon his body, and the trampling by horses represent all unjust deaths and human suffering. His example teaches those who suffer to persevere and remain steadfast in their faith. Furthermore, it reminds those who are fortunate that worldly success is transient and that awareness of Imam Hussain’s suffering should cultivate humility.

The martyrdom of Imam Hussain is, in the truest sense, a remarkable triumph and victory

The martyrdom of Imam Hussain is, in the truest sense, a remarkable triumph and victory. While Yazid’s name would have faded into obscurity alongside countless other tyrants, his role in the Imam’s martyrdom forever brands him as a symbol of injustice and wickedness. By killing Imam Hussain, the embodiment of goodness and bravery, Yazid became the embodiment of the opposite.

The enduring triumph of Imam Hussain lies in the profound inspiration he has provided

The enduring triumph of Imam Hussain lies in the profound inspiration he has provided, moving hearts to grieve and commemorate his sacrifice throughout generations. The radiant light of his ennobled humanity has motivated countless individuals, particularly the Shia, to endure hardships and keep his memory alive.

The gatherings to commemorate Imam Hussain’s martyrdom

The gatherings to commemorate Imam Hussain’s martyrdom, known as majalis, trace their origins to the initial gatherings of his surviving family. These gatherings quickly expanded beyond the family circle, encompassing a broader community of mourners. The majlis of the Tawwabin in Kufa, where they mourned at his graveside and prepared for battle, exemplifies the profound impact of his sacrifice.

Despotic regimes throughout history have perceived these majalis as a threat, attempting to suppress them, even to the extent of desecrating Imam Hussain’s grave. They feared the remembrance of his virtues—his goodness, justice, kindness, gentleness, and bravery—qualities that stood in stark contrast to their own corruption and tyranny. By suppressing the memory of Imam Hussain, they sought to protect their power, but his influence proved too potent to be erased from the hearts of the Shia and all those who revere him.

The annual commemoration of Imam Hussain’s martyrdom on Ashura, observed worldwide, stands as a testament to his enduring triumph.

Imam Hussain’s sacrifice was not merely a moment in history — it was a call to conscience, a torch passed down through generations. Today, we are entrusted with keeping that light alive, not just in words, but through action. At islamicDonate, we strive to carry forward the values Imam Hussain stood for — justice, dignity, and compassion — by serving the most vulnerable among us. Your support allows us to transform remembrance into relief, and grief into giving. Honor his legacy with a gift that uplifts humanity: IslamicDonate.com

Notes:

(1) Tabari, op. Cit., 216‑390.

(2) Tabari, op. Cit., p. 360.

(3) Tabari, op. Cit., p. 366.

(4) Tabari, op. Cit., p. 368.

(5) M. M. Shams al‑Din, op. cit., pp. 140‑50.

(6) Tabari, Ta’rikh, III, 1408.

Source

Religion

Forty Hadiths in honor of Imam Hussain

The Heat of Hussaini Love

The Holy Prophet (S.A.W.) said: Surely, there exists in the hearts of the Mu’mineen, with respect to the martyrdom of Hussain (A.S.), a heat that never subsides. Mustadrak al‑Wasail vol 10 pg. 318

Ashura ‑ A Day of Grief

Imam Redha (A.S.) said: The one for whom the day of Ashura is a day of tragedy, grief and weeping, Allah The Mighty, The Glorious, shall make the Day of Judgment, a day of joy and happiness for him. Bihar al‑Anwar, vol. 44, pg. 284.

Muharram ‑ The Month of Mourning

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

Laughing Eyes

The Holy Prophet (S.A.W.) said: O’ Fatimah! Every eye shall be weeping on the Day of Judgment except the eye which has shed tears over the tragedy of Hussain (A.S.) for surely, that eye shall be laughing and shall be given the glad tidings of the bounties and comforts of Paradise. Bihar al‑Anwar, vol. 44 pg. 193.

Reward of the Martyred Companions

Imam Redha (A.S.) said (to one of his companions): If you desire that for you be the reward equivalent to that of those martyred along with Hussain (A.S.), then whenever you remember him say: ‘ Oh! Would that I had been with them! A great achievement would I have achieved’. Wasaail al‑Shia’h, vol. 14, pg. 501.

The Customary Mourning

Abu Haroon al‑Makfoof said: I presented myself before Imam Sadiq (A.S.) whereupon he said to me: “Recite for me a poetry” and so I recited for him. He said “Not in this manner. Recite for me as you recite poems and elegies over the grave of Hussain (A.S.)” and so I recited for him (again). Bihar al Anwar vol 44, pg. 287.

Reward for Reciting Poetry/Elegy about Hussain (A.S.)

Imam Sadiq (A.S.) said: There is none who recites poetry about Hussain (A.S.) and weeps and makes others weep by means of it, except that Allah makes Paradise incumbent upon him and forgives his sins. Rijal al‑Shaikh al‑ Tusi pg. 189.

Elegies Reciters

Imam Sadiq (A.S.) said: All praise is for Allah, who has placed amongst the people, those who arrive in our presence, and recite elegies about us. Wasail al‑Shiah vol. 10, pg. 469.

Poetry Recitation during the Period of Mourning

Imam Redha (A.S.) said (to De’bil, a poet sincerely devoted to the Ahlul Bayt): I desire that you recite for me poetry, for surely, these days (of the month of Muharram) are the days of grief and sorrow, which have passed over us, Ahlul Bayt. Mustadrak al‑Wasail, vol 10, pg. 386.

Shias‑The Companions and Associates

Imam ‘Ali (A.S.) said: Surely, Allah has chosen for us followers (Shias), who assist us and are happy at our happiness and are sad in our sadness. Ghuraral‑Hikam vol. 1, pg. 135.

Paradise ‑ The Recompense of Mourning

Imam ‘Ali Ibn al‑Hussain (A.S.) used to say: Every Mu’min, whose eyes shed tears upon the killing of Hussain Ibn ‘Ali (A.S.) and his companions, such that the tears roll down his cheeks, Allah shall accommodate him in the elevated rooms of Paradise. Yanaabe’al‑Mawaddah, pg. 419.

In Remembrance of the Children of Fatimah (A.S.)

Imam Sajjad (A.S.) said: Surely, I have never brought to mind the martyrdom of the children of Fatimah (A.S.) except that I have been choked with tears due to it. Bihar al‑Anwar vol. 46, pg. 109.

Mourning in the Houses

For those unable to go for the ziarat of Imam Hussain (A.S.) on the day of Ashura, Imam Baqir (A.S.) mentions the manner of performing A’zadari as follows: He should mourn over Hussain (A.S.), weep for him and instruct the members of the house to weep for him. He should establish the mourning ceremony in the house by exhibiting lamentations and grief over him; the people should meet one another in their homes and offer condolences and consolation to each other over the calamities which befell him. Kaamil al‑Ziyaraat pg. 175.

‘Ali (A.S.) Weeps While Grieving the Martyrs of Kerbala

Imam Baqir (A.S.) said: Amirul Mu’mineen (A.S.), along with two of his companions, happened to pass by Kerbala and as he did so, tears filled his eyes. He said (to them), “This is the resting place of their animals; and this is where their luggage shall be laid down; and it is here that their blood shall be shed. Blessed are you O’ Earth, that the blood of the beloved shall be spilled upon you.” Bihar al Anwar, vol: 98 pg. 258.

Tears ‑ Barrier of Hell

Imam Baqir (A.S.) said: He who remembers us, or in whose presence, we are remembered, and (as a result) tears flow from his eyes, even though they may be in the measure of a wing of a mosquito, Allah shall construct for him a house in paradise and make the tears a barrier between him and the fire (of hell). Al‑Ghadeer vol. 2, pg. 202.

Twenty Years of Weeping!

Imam Sadiq (A.S.) said: `As for A’li Ibn al‑Hussain (A.S.), he cried over Hussain (A.S.) for twenty years (after the tragedy of Kerbala); never would any food be placed before him except that he would begin to weep. Bihar al Anwar, vol 46, pg. 108.

The Etiquette of Mourning

Imam Sadiq (A.S.) said: When Ibrahim, the son of the Holy Prophet (S.A.W.) died, tears filled the eyes of the Holy Prophet (S.A.W), whereupon he said, ” The eyes are tearful and the heart is anguished (but) we shall not say anything which shall anger the Lord. Surely we, O’ Ibrahim, are grief‑stricken for you” Bihar al‑Anwar vol: 22 , pg. : 157.

Tearful Eyes

Imam Sadiq (A.S.) said: He in whose presence we (and our miseries) are mentioned and, as a result, his eyes pour out tears, Allah shall make his face forbidden upon the fire of hell. Bihar al Anwar vol. 44, pg. 185.

Hussaini Gatherings

Imam Sadiq (A.S.) said to Fudhail: Do you sit together, talk and discuss amongst yourselves? Fudhail replied: Yes. The Imam then said: I approve of these sittings. So keep our `issue’ (Imamate) alive. May Allah exhibit mercy on those who revive our issue and mission! Wasail al‑Shiah , vol. 10, pg. 391.

Invaluable Tears

Imam Sadiq (A.S.) said (to Masma’, one of those who mourned over Imam Hussain (A.S.)): May Allah have mercy upon your tears! Do know that you are regarded as being of those who are deeply concerned about us and of those who are happy at our happiness and aggrieved at our sorrow. Do know that you shall witness the presence of my fathers near you at the time of your death. Wasail al‑Shia, vol., 10, pg. 397

Scalded Hearts

Imam Sadiq (A.S.) (while sitting on the prayer mat prayed for the mourners and those going for the pilgrimage of the Ahlul Bayt (A.S.) as follows): O’ Lord, have mercy upon those eyes, which have shed tears in compassion for us; and upon those hearts, which have been restless and blistered for us; and upon those wailings, which have been for us. Bihar al‑Anwar vol 98 , pg. 8.

Tears over the Oppressed State of the Shias

Imam Sadiq (A.S.) said: He whose eyes shed tears for our blood which has been shed, or for our rights which have been usurped, or for the humiliation meted out to us or to one of our Shias, Allah shall accommodate him in paradise for a long time. Amali Sheikh al Mufid, pg. 175.

Weeping of the Sky

Imam Sadiq (A.S.) said: O’ Zurarah! The sky had cried for forty days over (the martyrdom of) Hussain (A.S.) Mustadrakal‑Wasail, vol 1 pg. 391.

The Holy Prophet and Weeping over the Martyrs

Imam Sadiq (A.S.) said: After the news of the martyrdom of Ja’far Ibn Abi Talib (A.S.) and Zaid Ibn Harithah reached the Holy Prophet (S.A.W.), whenever he entered his house, he would weep profusely for them and say: ” They used to converse with me and were intimate with me and (now) both of them have departed together”. Man La Yahdhuruhu al‑Faqih, vol. 1, pg. 177

Sympathy for Ahlulbayt

Imam Sadiq (A.S.) said: The breath of one who is aggrieved upon the injustice and oppression subjected to us, is tasbeeh (glorification of Allah), and his grief for us, is i’baadat (worship of Allah) and his concealing our secrets, is jihad in the path of Allah.

The Imam (A.S.) then added: This tradition ought to be written in gold. Amaali al‑Shaikh al‑Mufid, pg. 338.

Mourning Angels

Imam Sadiq (A.S.) said: Allah has appointed to the grave of Imam Hussain (A.S.), four thousand anguished and grief‑stricken angels, who weep over him (and shall continue to do so) up to the Day of Judgment. Kamil al‑ziyaraat, pg. 119.

Weeping over Hussain (A.S.)

Imam Redha (A.S.) said (to Rayyan Ibn Shabib): O’ Son of Shabib! If you have to cry over something, then do so over Hussain Ibn ‘Ali (A.S.) for surely, he was slaughtered in the manner in which a ram is slaughtered. Bihar al Anwar, vol. 94, pg. 286.

Gatherings in Remembrance of the Imams

Imam Redha (A.S.) said: He who sits in a gathering in which our affairs (and our path and aims) are discussed and revived, his heart shall not die on the day (Day of Judgment) when hearts shall die (of fear). Bihar alAnwar vol 4 pg. 178.

Benefits of Weeping over Hussain (A.S.)

Imam Redha (A.S.) said: Those who weep should weep over the likes of Hussain (A.S.) for surely, weeping over him does away with one’s great sins. Bihar al‑Anwar vol: 94, pg. 184.

Forgiveness of Sins

Imam Redha (A.S.) said: O’ Son of Shabib! Should you weep for Hussain (A.S.) in the measure that tears roll down your cheeks, Allah would forgive all the sins committed by you, whether they be the great sins or the small sins and whether they be meagre or immense. Amali Saduq, pg. 111.

Intimacy with the Progeny

Imam Redha (A.S.) said (to Ibn Shabib): O’ Son of Shabib! If it makes you happy (and you desire) to be with us in the elevated ranks of paradise, then be sad in our grief and happy at our happiness. Wasaail al‑Shiah, vol. 14 pg. 502.

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Imam Hussain’s Nazr

Day of Ashura

Imam Redha (A.S.) said: One who refrains from seeking his (worldly) desires on the day of Ashura, Allah shall grant him his desires of this world and the hereafter. Wasaail al Shiah, 14, pg. 504.

Pilgrim of Hussain (A.S.)

Imam Sadiq (A.S.) said: The zaair (pilgrim) of Imam Hussain (A.S.) turns back (from his pilgrimage) such that not a single sin remains upon him. Wasaail al‑Shia’h, vol 14, pg. 412.

Hussain (A.S.) Seeks Forgiveness for his Pilgrims

(Regarding someone who goes for pilgrimage to the shrine of Imam Hussain (A.S.)), Imam Sadiq (A.S.) said: One who weeps for Imam Hussain (A.S.), surely, the Imam (A.S.) observes him and seeks forgiveness for him and requests his holy fathers to (also) seek forgiveness for him. Bihar al‑Anwar vol. 44, pg. 181.

Intercession on Day of Judgment

The Holy Prophet (S.A.W.) (said to H. Fatimah (A.S.)): On the Day of Judgment, you shall intercede for the ladies and I shall intercede for the men; every person who has wept over the tragedy of Hussain (A.S.), we shall take him by the hand and lead him into Paradise. Bihar al‑Anwar vol. 94 pg. 192,

Imam Sadiq (A.S.) on Day of Ashura

A’bdullah Ibn Sinaan says: I arrived in the presence of my master, Imam Sadiq (A.S.) on the day of Ashura and found him pale and grief‑stricken, with tears streaming from his eyes like falling pearls. Mustadrak al‑ Wasail, vol 6, pg, 279.

Neither Angels nor Prophets

The Holy Prophet (S.A.W.) said: (On the Day of Judgment, a group would be seen in the most excellent and honourable of states. They would be asked if they were of the Angels or of the Prophets. In reply they would state): “We are‑neither Angels nor Prophets but of the indigent ones from the ummah of Muhammad (S.A.W.)”. They would then be asked: “How then did you achieve this lofty and honourable status?” They would reply: “We did not perform very many good deeds nor did we pass all the days in a state of fasting or all the nights in a state of worship but yes, we used to offer our (daily) prayers (regularly) and whenever we used to hear the mention of Muhammad (S.A.W.), tears would roll down our cheeks”. Mustadrak al‑Wasail, vol 10, pg. 318.

Visiting the Shrine of Imam Hussain (A.S.)

Imam Sadiq (A.S.) said: He (Imam Hussain) sees those, who come to his shrine and he knows them by their names, their father’s names and their ranks in the eyes of Allah, The Mighty, The Glorious, better than you know your own children! Wasaail al Shiah vol 14, pg. 411.

Isa (A.S.) Weeps

Imam ‘Ali (A.S.) said to Ibn Abbas: (Once when he happened to pass by Kerbala), Isa (A.S.) sat down and began to weep. His disciples who were observing him, followed suit and began weeping too, but not comprehending the reason for this behaviour, they asked him: “O’ Spirit of God! What is it that makes you weep?” Isa (A.S.) said: “Do you know what land this is?” The disciples replied: “No.” He then said: “This is the land on, which the son of the Prophet Ahmad (S.A.W.) shall be killed. Bihar al Anwar vol 44 pg. 252.

All Creatures Weep over Imam Hussain (A.S.)

Abu Baseer narrates that Imam Baqir (A.S.) said: The humans, the jinn, the birds and the wild beasts (all) mourned and wept over (the tragedy which befell) Hussain Ibn A’li (A.S.) Kaamil al‑Ziyaaraat, pg. 79.

Let Your Love for Hussain (A.S.) Go Beyond Tears,

The tears we shed for Imam Hussain (A.S.) connect us spiritually — but let them also inspire action. As we mourn, let us also serve. Through your generous support, we can help those in need, uplift the oppressed, and bring light to hearts burdened with hardship.

💔 In memory of Karbala, bring hope to someone’s life today.
🤝 Donate to islamicdonate.com and become a part of Hussain’s mission of compassion and justice.

Source

Religion