What is Al-Arba’in?
Al-Arba’in (Arabic “forty”) is a commemoration that occurs forty days after Ashura, the martyrdom of Imam al’ Hussain (a.s.), the grandson of the Prophet Muhammad (pbuh). Imam al’ Hussain (a.s.) and 72 of his faithful supporters were brutally martyred in the Battle of Karbala in the year 61 AH (680 CE). Forty days is the usual length of the time of mourning in Islamic cultures.
The occasion reminds the faithful of the core message behind Imam al’ Hussain (a.s.)’s martyrdom: establishing justice and fighting injustice, no matter what its incarnation—a message that strongly influenced subsequent Shi’a uprisings against the tyranny of Umayyad and Abbasid rule.
In the first Arba’in gathering in the year 62 AH, Jabir ibn Abdullah, a companion of the Prophet (pbuh), was one of the people who performed a pilgrimage to the burial site of Imam al’ Hussain (a.s.). Due to his infirmity and blindness, he was accompanied by Atiyya bin Saad. His visit coincided with that of the surviving female members of the Prophet’s family and Imam Hussein’s son Imam Zaynul Abidin (a.s.), who had all been held captive in Damascus by the vicious tyrant Yazid Laeen, the Umayyad Caliph. Imam Zaynul Abidin had been too ill to participate in the Battle of Karbala, so he was not martyred in Karbala.
The city of Karbala in Iraq, the third holy place of Shi’a Islam, is the center of the commemorations where in a show of humility, many crawl through the streets of the city while others fall on their hands and knees as they approach the Shrines of Husayn and his brother Abbas.
The Story of al-Arba’in ( 40th Day after Martyrdom of Imam al’ Hussain (a.s.)
The moon was almost setting, casting its dying rays on the waters of the rivulet Al Quma and the few tents that were pitched on its banks. Beside these tents, there were a few graves, which were scattered over some distance, providing the only landscape, which the lunar beams could light up dimly.
The stillness of the night was almost suffocating. The only noise that could be heard for miles around was the chirping of the night insects and the monotonous rippling of the waters of the stream, which recounting the mournful events of the day that had seen the death of those who lay buried in the nearby graves.
Suddenly there was a stir one of the tents, as if somebody had been awakened from his sleep. The flap of the tent was lifted and an old man, walking with a bent back and supporting himself in a staff, came out of it followed by a young person who apparently was his valets or orderly. Slowly he advanced towards the other tents and, standing a few paces away, shouted for the inmates of the other tents to come out.
Apparently the old man was speaking with a tone of authority as, hearing his voice the other persons sleeping in the tents rushed out showing obvious concern for his safety and welfare. He seemed to their leader or chieftain as they reverentially addressed him with bent heads.
One of these persons, who perhaps was closer to him, a friend if not a blood relation and quite advance in age, came hurriedly to where the old man was standing and said: O’ Jaber (r), what is the matter with you that you woke up so early before the break of dawn? May Allah bless you and your noble revered father, we all felt frightened by the thought that some illness had come to you some pain had awakened you from your sleep. Pray tell us the cause of your perturbation, if it is not connected in any way with your health.
The old man was no other than Jaber Ibn Abdullah Ansari (r). He had on hearing about martyrdom of Imam Hussain (a.s) and his companions and the imprisonment and humiliation of the surviving members of his family hastened towards Karbala with his devoted friends and follower. He had heard that bodies of the martyrs of Karbala were left without any burial.
On reaching Karbala, he saw that the Bani Asad who were having their nomadic camps some distance away from Karbala have covered the bodies with sand to protect them from ravages but no proper burial had been given to the martyrs. Jaber (r), with the help of his friends prepared the graves of the martyrs.
Jaber Ibn Abdullah (r) explained to his friends and companions that the reason why he had awakened them so early that morning was that in his dream he had seen the Holy Prophet who had told him the captives caravan, comprising Ali Zainul Abedeen (a), his infant son Muhammad al Baqir (a), Imam al’ Hussain (a.s.)’s sisters were to reach Karbala that morning. The Prophet had asked him to go forward to greet them and to convey to them his salaams and condolences. He told his friends that he had awakened after this and he wanted them to accompany him so that they could go forward to receive the caravan and play hosts to the family of the Prophet (pbuh).
By this time the first streak of dawn was visible on the eastern horizon. One of the entourage of Jaber (r) recited the call to prayers and all offered their morning prayers and thanked Almighty Allah for giving them the opportunity of being nor only the first pilgrims at the graves of the martyrs of Karbala, but also the first ones to greet the family of the prophet (pbuh) on their return visit to the land rendered scared by the Holy blood of the martyrs.
As soon as they finished the prayers than they saw a cloud of dust rising in the distant horizon, indicating the approach of a caravan. Jaber (r) and his friends rode their mounts to receive and welcome the Prophet (s)’s family. As soon as they were at a hailing distance, they got down from their steed and, with profound respect offered their salutation to Imam Ali Zainul abadeen (a.s.).
Jaber went over to the imam and holding the bridle of his horse respectfully led him towards his camp on the banks of the river with the rest of the caravan following them. He told the Imam about the purpose of his visit to Karbala what he had seen and heard during his halt there, and what he had done. He also respectfully enquired from Imam Zainul abadeen (a.s.) about treatment meted out to him and the ladies of the prophet (pbuh)’s family. When this question was put to him the Imam wept silently for quite some time and then softly replied:
“O’ Jaber it is a story of sufferings which will be written in blood and tears for future generations to read! What suffering shall I recount to you, which we endured after the tragedy here? The defy description”.
When the women of the family of the Prophet saw the graves of their dear ones, they fell one by one from their camels, overcome by grief and sorrow. Each one rushed towards the grave of her son, brother, father or husband. Each lady poured her heart over the grave of her dearest departed relation, narrating all the sufferings she endured. Zaineb (s.a) darted straight towards grave of Imam al’ Hussain (a.s.).
Zaineb (a) was heard to say on Imam al’ Hussain (a.s.)’s grave: “My beloved brother, I have returned to you but without Sakina (a), whom you had at the time of departing entrusted to my care. My dearest brother, your beloved Sakina (a) bore all the suffering mutely and with fortitude till she could no longer endure them and surrendered her soul to her Maker. Forgive me my dear brother, if I faltered in any way in fulfilling the mission you entrusted to me.”
This incident occurred 40 days after the martyrdom of Imam al’ Hussain (a.s.). Ever since that incident, the followers of Imam Hussein commemorate that incident each year by gathering and remembering the tragedies that Imam Hussein and his family went through on the day of Ashura and the 40 days following Ashura.
Why Arba’een?
Significance of Arba’een and the Performance of the Ziyarat of Arba’een
Imam Hasan Al-Askari (a.s.) includes the performance of Ziyarat-e-Arba’een as one of the five marks for a believer, in addition to reciting 51 raka of sala, audible recitation of Bismillah, wearing a ring on one’s right hand, and doing sajda on dust. (This hadith has been narrated by Sheikh Tusi in the book Tahthib).
Why is so much importance given to the performance of the Ziyarat of Arba’een and the observance of Arba’een (40 days of mourning)?
Ziyarat, as we all know is a visitation, which in essence, is the act of speaking with and visiting our role models. Of course the physical manifestation of the ziyarat is actually being present in Kerbala to perform the Ziyarat of Arba’een, but, in reality, that is not possible for every believer. So does making ziyarat while not in Kerbala give one the same benefits? Ahadith tell us that performing the Ziyarat of Imam Hussain (a.s.) far from Kerbala would hold the same significance as being in the land of Kerbala, as long as the person performing the Ziyarat has truly understood the status of the Imam and seeks to emulate him.
Imam Muhamed al-Baqir (a.s.) states that the heavens wept over Imam Hussain (a.s.) for forty mornings, rising red and setting red. As we complete 40 days of remembrance of our Imam, we re-assert our pledge of obedience and loyalty to him,
“I bear witness that you are the Imam (who is) the upright, the pious, well-pleased (with Allah), the pure, the guide and the rightly-guided. I bear witness that you fulfilled the pledge of Allah and you struggled in His way…I am a friend of whoever befriends him …”
By performing the Ziyarat of Arba’een, we pledge that we will continue to follow the path of justice and righteousness and will reject injustice and speak up against the oppressors of the time,
I am an enemy of whoever is his enemy
In essence, we make a promise to continue to mold our lives according to the teaching of Imam Hussain (a.s.).
But why is it that we mourn and remember Imam Hussain (a.s.) for a period of forty days and then move on?
Our Prophet has said, “The earth mourns the death of a believer for forty mornings.” Therefore it appears that the deceased should be remembered and mourned over for a period of forty days. Performing an act for a continuous period of forty days is also known to help one to not just form a habit, but also to carry on the practice for the rest of his life.
If we look at studies dealing with bringing a lifestyle change, we notice the time period emphasized to bring about a change is usually 6 weeks which is about the same time period as 40 days (to be exact it is 42 days).
In the book 40 Days to Personal Revolution: A Breakthrough Program to Radically Change Your Body and Awaken the Sacred Within Your Soul, the author Baron Baptiste explains the significance of forty days:
Why forty days? Because the number 40 holds tremendous spiritual significance in the realm of transformation. Jesus wandered in the desert for forty days in order to experience purification and come to a greater understanding of himself and his mission. Moses and his people traveled through the desert for forty years before arriving at their home in the holy land. Noah preserved the sacredness of life by sailing his ark for forty days and forty nights. According to the Kabbalah, the ancient Jewish mystical text, it takes forty days to ingrain any new way of being into our system….
Reciting particular duas for a period of 40 days is highly recommended in our practices as well.
The unit 40 (forty) is said to be very effective. If a particular Duaa is recited 40 times, or 40 people gather to recite it, or it is recited for 40 days then its effectiveness is highly increased. (Duas.org)
It is reported from Imam Ja’fer Sadiq (a.s.) that whoever recites Dua-e-Ahad for forty days, after morning prayers will be amongst the helpers of the 12th Imam (a). Visitation of the shrine of Imam Hussain (a.s.) as well as Masjid-e-Sahla for 40 consecutive Thursdays is also very highly recommended and is one of the acts that promises a visit from the 12th Imam (ajtf).
Thus, as we perform the Ziyarat of Arba’een and commemorate the Arba’een, 40 days of mourning of Imam Hussain (a.s.), we hope and pray that this forty days of remembrance of Imam Hussain (a.s.), brings about a transformation in us by which we can continue to follow the path of Imam Hussain (a.s.) and carry on his message of upholding justice with true faith and a strong sense of sacrifice!
Refs:
A’maal of Muharram and Safar (Tayyiba Publishers)
Kerbala and Beyond by Yasin T. Al-Jabouri
The Miracle of Ziyarat-e-Ashoora
Commentary on Ziyarat Ashura, translated by Saleem Bhimji from the work of Ali Asghar Azizi Tehrani
Kitab al-Irshad, translated by IKA Howard, authored by Sheikh Al-Mufeed