Who Is Mohsin Ibn Ali (a.s.)?

Mohsin Ibn Ali (a.s.) is the third son of Ali (a.s.) and Fatimah (s.a.) after Hasan (a.s.) and Husain (a.s.). He is also referred to as Mushabbar which is also the name of Prophet Haroon Ibn Imran’s (a.s.) third son. He was no more than six months foetus at the time of the attack. (Al-Hidaayat al-Kubra, p. 407, Behaar al-Anwaar, vol. 53 p. 19)

Mohsin Ibn Ali (a.s.) was the least involved in the business of politics and machinations which the attack on Fatimah’s (a.s.) was all about. He was not concerned with anything that transpired on that day and no one who had any grouse with Ali (a.s.) and Fatimah (s.a.) had an argument against Mohsin Ibn Ali (a.s.). Even those who debate about the infallibility of Ali (a.s.) and Fatimah (s.a.) fall silent when the infallibility of an unborn child is raised because they have no answer.

Therefore, although the entire attack on Fatimah’s (s.a.) house was illegitimate, the attack on Mohsin Ibn Ali (a.s.) in many ways was the most illegitimate part of the attack.

Just like this vicious attack laid the foundation of another murderous attack 50 years later in Karbala, it is perhaps Mohsin Ibn Ali’s (a.s.) martyrdom to safeguard the infallibility of his parents (a.s.) that inspired his nephew Ali Ibn Husain (al-Asghar) to wage a battle against the enemies in Karbala to safeguard the infallibility of his father Imam Husain Ibn Ali (a.s.). Imam Husain (a.s.), of course, is unique among the oppressed ones as he is the only one present on the scenes of both the attacks – one on his parents and brother and the second on his children, nephews and another brother.


It is perhaps the powerful influence of Mohsin Ibn Ali’s (a.s.) martyrdom that has led some Muslims to deny his death in the attack, attributing it to other causes. This is clearly a campaign based on misinformation or lack of information that is similar to the campaign to deny the attack on Fatimah’s (s.a.) house altogether. The attack on Fatimah’s (s.a.) house has no justification whatsoever and therefore the only way out is to deny it altogether.

Of course, the biggest blow to the deniers is the martyrdom of Fatimah (s.a.) and Mohsin Ibn Ali (a.s.) in the aftermath of the attack. It is widely documented that both (a.s.) were martyred as a result of the attack; Mohsin Ibn Ali (a.s.) instantly and Fatimah (s.a.) a few days later.

Documentary evidence of Mohsin Ibn Ali’s (a.s.) Martyrdom

There are several well-documented narrations to establish Mohsin Ibn Ali’s (a.s.) martyrdom from the attack on Fatimah’s (s.a.) house. Those interested in seeking the truth of the matter should not be surprised to find scores of scholars and historians from across eras and predispositions (Shia and Sunni) record the martyrdom of Mohsin Ibn Ali (a.s.) in a manner that puts the issue beyond doubt.

A) Mohsin Ibn Ali’s (a.s.) Martyrdom in the Holy Quran

Since the first place to look for evidence of a belief or concept is in the Noble Quran, we must turn to this divine book for evidence of Mohsin Ibn Ali’s (a.s.) martyrdom. And evidence of this event appears in the 8th and 9th verses of Surah Takweer (81):

‘And when the female infant buried alive is asked, for what sin she was killed.’

Mufazzal Ibn Umar, the respected companion and special deputy of Imam Sadiq asked Imam (as) – What is your opinion about these verses?

Imam (a.s.) informed: “O Mufazzal, by Allah, ‘Maudato’ (i.e. infant) in this verse means Mohsin and surely he is from us and not others. Those who claim otherwise are lying.
Then Imam (a.s.) elaborated (on the events on the Day of Resurrection) – Fatimah, the daughter of the Allah’s Messenger will supplicate – O Allah fulfill Your Promise and Your Pledge with me with regards to those who oppressed me, usurped my rights, struck me and distressed me with regards to all my children.
On hearing this, all the angels inhabiting the seven heavens, the carriers of the Throne and all those residing in space and the inhabitants of the earth and under the layers of the earth will lament and wail in front of Allah. Then, none will remain from those who oppressed us and killed us and those who were pleased at our oppression except that he will be killed.”

(Behaar al-Anwaar, vol. 53 pp. 23-24)

B) Mohsin Ibn Ali’s (a.s.) Martyrdom in Supplications

Apart from the Holy Quran, supplications of the infallible guides (a.s.) are reliable sources of beliefs and concepts. The martyrdom of Mohsin Ibn Ali (a.s.) finds mention even in supplications. In the renowned Supplication of Sanamay-e-Quraish, we implore Allah to curse the oppressors (of Ahle Bait a.s.) for every foetus that they have destroyed.

(Misbaah al-Mutahajjiid by Shaykh Taqi Al-Deen Ibraheem al-Kaf’ami (r.a.) p. 731)

Over here, the reference to the oppressors who attacked Fatimah’s (s.a.) house resulting in Mohsin Ibn Ali’s (a.s.) martyrdom is obvious.

C) Mohsin Ibn Ali’s (a.s.) Martyrdom from Sunnah and History

1. Allamah Muhammad Baqer Majlisi (r.a.) records in Behaar al-Anwaar vol. 43 p. 171 on the authority of Abu Baseer who relates from Imam Jafar Sadiq (a.s.), ‘Fatimah’s (s.a.) death resulted from being pierced by the sword which claimed (the unborn) Mohsin’s life. The perpetrator of this crime was Qunfuz, who was acting on his master Umar’s explicit command…’
2. Ibn Shahr Aashob al-Sarvi al-Mazandarani in vol. 3 p. 132 records from Al-Maarif of Ibne Qutaybah al-Dainoori (reputed Sunni historian) – “The following were Fatimah’s children – Hasan, Husain, Zainab, Umme Kulsum and Mohsin Ibn Ali who was killed by Qunfuz Adawi (i.e. from Bani Adi, the same tribe as Umar Ibn Khattaab).”
3. Masoodi records in Isbaat al-Wilaayah p. 142 – “They attacked Fatimah’s (s.a.) house. They crushed the Chief of All Women behind the door so violently that it resulted in the miscarriage of Mohsin.”
4. Muhammad al-Shahrastaani reports in Al-Milal wa al-Nehal vol. 1 p. 57 (Beirut Edition) – “Umar struck Fatimah violently in the abdomen (on the Day of Allegiance) so much so that she fell on her abdomen (resulting in the infant’s death).”
5. Abu Abdillah Shams al-Deen al-Zahabi records in Mizaan al-Etedaal vol. 1 p. 139 – “Undoubtedly Umar kicked Fatimah so much so that it led to Mohsin’s miscarriage.”
6. Allamah Khalil Ibn Aybak al-Safadi in Al-Waafi be al-Wafiyyaat vol. 6 p. 17 records – “The Motazelah sect is of the view that on the Day of Allegiance Umar undoubtedly struck Fatimah so much so that Mohsin was killed.”
7. Abdul Qadir al-Tamimi al-Baghdadi in Al-Farq bain al-Faraaq p. 107 records on the same lines as above.
8. Sadr al-Deen Ibraheem Ibn Sa’d al-Deen Muhmmad al-Hammuee in Al-Faraaed al-Simtain vol. 2 p. 35 records on the authority of Ibne Abbas who heard the Prophet (s.a.w.a.) prophesize – ‘…it is as if I see grief and anxiety entering my daughter’s house, her respect being violated, her rights being usurped, her inheritance being denied to her, her unborn being miscarried and (in this moment of distress) she will call out – O Muhammad, but no one replies to her pleas.’

Conclusion

An unbiased view of the various references from the Majestic Quran, the Prophet’s Sunnah and history recorded by scholars and historians across eras and sects (viz. Sunni and Shia) should make it obvious to those seeking the truth that Mohsin Ibn Ali (a.s.) was martyred by the mob that attacked Fatimah’s (a.s.) house only a few days after the Prophet’s (s.a.w.a.) demise.

Accursed Killers of Imam Hussain (A.S.) in Traditions

The book "Nafasul Mahmoom" (The sigh of the aggrieved!) is a compre­hensive work authored by the eminent traditionist Shaikh Abbas Qummi (a.r.) (d.1359 A.H./1940 A.D.) who has compiled it quoting from various authorita­tive books. Nafasul Mahmoom forms the basis of reference for contemporary authors, researchers, histor­ians and orators (Zakereen) and is acclaimed by one and all.

The second section of first chapter has around 40 traditions about the merit of mourning over the afflictions of Imam Husain (as), the reward of invoking curse upon his murderers and prophesies regarding his martyrdom. We present some traditions about the accursed killers of Imam Husain (as).

Tradition 36 

Through successive chain of transmitters reaching the Noble Traditionist Mohammad bin Ali bin Shahr Ashob Sarawi (May Allah enlighten his grave), who relates from Ibne Abbas, that one day Hind (the wife of Abu Sufyan) called up Ayesha to ask the Prophet regarding the interpretation of a dream.
The Prophet told her to relate as to what she had dreamt. She said, "I saw a sun rising over my head and a moon emerging from my interior. A dark star came forth from the moon and attacked the sun. A small (bright) star which has emerged from the sun had been swallowed up by the dark star, engulfing the entire horizon into darkness. Then I saw that numerous stars have appeared in the heavens, while the earth was filled with dark stars who have engulfed the horizon entirely."

When the Prophet heard this, tears started flowing from his eyes and he ordered Hind to go away twice saying, 

"O enemy of Allah! You have renewed my sorrow and have informed me of the death of my beloved ones."

When she went away he said, "O Allah! Send your curse upon her and her progeny."

When he was asked regarding the interpretation of the dream he said,

"The sun which had risen over her head is Ali ibne Abi Talib (a.s), while the moon (which emerged from her interior) is Mu'awiyah the seditious, trans­gressor and denier of Allah. And the darkness which she refers to and the dark star which emerged from the moon and attacked the small sun (the bright star) which came forth from the sun and swallowed it, and the entire world turned dark. It's interpretation is that my son Husain will be mur­dered by the son of Mu'awiyah, because of which the sun will turn black (in grief) and the entire horizon dark. While the dark stars which have en­gulfed the entire earth are the Bani Umayyah."

Tradition 34 

Through successive chain of transmittors reaching Shaikh Mufeed, who re­lates from Abul Hakam, who says that, I have heard from my teachers and other scholars, that once Imam Ali (a.s) delivered a sermon in which he said,

"Ask from me whatever you desire before you may fall short of me. By Allah! Will you not ask me regarding the group of people who have led astray a hundred people, or who have captivated a hundred people, but I will inform you about them as to who is the instigator and who will admin­ister it until the day of Qiyamah."

A man arose and asked, "Tell me as to how many hair are there in my head and beard"? Imam Ali (a.s) replied,

"By Allah! My friend the Messenger of Allah (s.a.w.s) has related to me regarding what you have asked me. An Angel is seated on the edge of the hair of your head who curses you, and on each hair of your beard a devil is seated who instigates (and invites you towards evil and immorality). And a child in your house will be the murderer of the son of the Holy Prophet, and this sign is a truthful proof about that which I have informed you. And otherwise I would have also told you regarding what you questioned me, but proving that is difficult (to count the hair). But the proof regarding it is what I have informed you regarding the curse upon you and your accursed son."

At that time his son was small and was crawling on his feet. And when Imam Husain's situation reached thus, he became the commander for his murder and whatever Imam Ali (a.s) had predicted took place.

[ It is related by Ibne Babawayh, that the one who questioned was Sa'ad bin Abi Waqqas whose son was Umar, who commanded the forces at Karbala. While Ibne Abil Hadeed says that he was Tameem bin Usamah bin Zuhayr bin Durayd Tamimi and his son's name was Haseen, one of the commanders in the troops of Yazid at Karbala. In another tradition the name of the father of Sinan bin Anas is quoted.]

Tradition 19

Through successive chain of transmitters, the Noble Shaikh Ja'far bin Qawlawayh relates with his chain of authorities from Dawood Raqqi, who says that once I was in the presence of Imam Ja'far as Sadiq (a.s) when he asked for water to drink. When he drank it, grief overtook him and his eyes became full of tears. Then he said,

"O Dawood! May Allah's curse be upon the murderers of Imam Husain (a.s). There is no servant (of Allah) who drinks water and remembers Husain and curses his enemies, except that Allah writes one lac virtues in his record, and forgives one lac sins of his, and elevates his position one lac times. It is as if he has freed one lac slaves, and on the day of Qiyamah he shall arise satiated."

Tradition 20 

Through successive chain of transmitters, the Honourable Shaikh Abul Qasim Ja'far bin Qawlawayh relates from the Noble Shaikh, the Trustworthy (Au­thority) of Islam, Mohammad bin Ya'qoob Kulaini, who relates with his chain of authorities from Dawood bin Farqad, who says that I was seated in the house of Imam Ja'far as Sadiq (a.s) when we saw a pigeon (called Zaghabi) humming. Imam turned towards me and asked,

"O Dawood! Do you know what this bird is saying?"

I replied in the negative. Imam said, 

"It curses the murderers of Imam Husain (a.s), thus preserve such pigeons in your houses."

May Allah give us taufeeq to curse the enemies of Ahle Bait (as) in every hour of our life.

Accursed Ones In Ziarat Ashura

Introduction

Among the Ziyaraat that have reached us from authentic sources, Ziyarate Ashura enjoys a special status. Reciting this Ziyarat for forty consecutive days is very effective in having ones needs fulfilled. This Ziyarat envelopes in it treasures of recognition and blessings. Let us ponder over some of the finer aspects of this Ziyarat.

The Accursed Ones

Ziyarate Ashura is replete with invocation of curses (la'an) on and distancing oneself (bara'at) from the enemies of Islam and those who oppressed Ahlebait (a.s). We find that cursing in this Ziyarat is both general and particular in nature. In other words some of the oppressors are cursed directly by using their names like Yazid and Muawiyah whereas it also, with a blanket curse, curses every person with certain dispositions. Let us list them in detail.

Those who have been cursed directly using their names or that of their tribes.

Individuals:

These include Abu Sufyan, Muawiyah, Yazeed, Shimr, Umar ibn Saad, Son of Marjanah, the first, second and the third illegitimately chosen caliphs and Ubaidullah ibn Ziyaad.

Progenies and Tribes:

The progenies and the descendants of Marwaan, Umayyah, Abu Sufyan and Ziyaad have also been cursed in this Ziyarat.

Those who fall under the Blanket curse:

This is a detailed list and very important for us because it mentions the nature and qualities of the people who deserve divine wrath and have been cursed in this Ziyarat. This is not limited to those accursed oppressors who fought and martyred Imam Husain (a.s) in Karbala but it crosses the era of Muharram of the Sixty First Hijri and includes all those who possess such inclinations, be they from any era. Hence it is possible that a person of this era becomes deserving of the divine wrath if he possesses such thoughts and inclinations. We must pay attention to it and ensure that we distance ourselves from both these dispositions and the ones possessing them. They include:

•  Those who laid the foundation of oppression on Ahlebait (a.s)
• Those who laid the basis of taking liberties with them I.e. who gave people the courage to offend them. During the life of Holy Prophet (s.a.w.a) none dared to offend Ahlebait (a.s). This door was opened after his departure from this world.
• Those who denied them the status divinely entrusted to them.
• Those who neglected their status.
• Those who killed them.
• Those who instigated and participated in killing them.
• Those who set out to kill them.
• Those who took up arms against them..
• Those who planted the seeds of hostility against them.
• Those who rejected their followers and friends.
• Those who troubled Imam Husain (a.s), showed eagerness, agreed mutually, and joined hands to kill him.

Special attention must be given to the fact that we must not associate ourselves with the oppressors of Ahlebait (a.s) and their friends nor should we trouble, reject or disassociate from the followers of Ahlebait (a.s).

Manner of Tabarra:

The Ziyarat also teaches us the manner of invoking divine wrath on the perpetrators of injustice on Ahlebait (a.s). It teaches us that invoking divine wrath on them is necessary to attain divine proximity. The reciter seeks divine proximity through the love of Ahlebait (a.s) and distancing oneself from their enemies.

The reciter first puts forward his disapproval for them and then presents himself before Allah and Ahlebait (a.s). Hence cursing and distancing from them is a prerequisite for any spiritual advancement.

The reciter also dissociates himself from followers and the enemies of Ahlebait (a.s). He also distances himself from those who follow, love and approve the wretched actions of the enemies of Ahlebait (a.s). In other words all those who are satisfied with the actions of Bani Umayyah and their followers and do not condemn them by their hearts and actions is also enveloped by this curse.

The reciter then makes a covenant with Ahlebait (a.s) that he is at peace with those who are at peace with them and at logger heads with their enemies.

This also proves that thoughts about religious unity, dilution of relgious concepts, suppressing historical events, inclination and cooperation with the enemies (for reasons other than taqayya) of Ahlebait (a.s) or their followers will tantamount to losing one’s faith and Wilayat of Ahlebait (a.s). Invoking divine wrath on the enemies of Ahlebait is the most effective way of seeking divine proximity.

The reciter also seeks the recognition of Ahlebait(as) and their followers and also the taufeeq i.e. the divine help on cursing and distancing oneself from the enemies of Ahlebait (a.s). This brings forth a very important concept i.e. cursing and distancing oneself from the enemies of Ahlebait (a.s) is a type of sustenance that we must always ask from Allah.

This Ziyarat also brings forth the fact the calamity of oppression on Ahlebait (a.s) was such nerve-racking that it engulfed all the carriers of Allah including the heavens and the earth and all that is in them.

There are numerous traditions that state that all the creature of Allah, both animate and inanimate, including even the inhabitants of the oceans invokes divine wrath on the oppressors of Ahlebait a.s. Thus it is our responsibility to join them on their actions.

Finally, the reciter also beseeches Allah to give him the opportunity to avenge the injustices meted out to Ahlebait (a.s) by including him among the army of the promised Imam Mahdi (a.s).

May Allah grant us taufeeq to love all but the enemies of Ahle Bait (as). May Allah grant us the taufeeq to be away from the enemies of Ahle Bait (as) of all eras. May Imam Zamana (atfs) help us to protect our ethics and etiquettes to be pure from the characteristics of the enemies of the Ahle Bait (as). 

Rizq Of Tabarra

The dictionary meaning of رزق - to provide with the means of subsistence, to bestow. Terminologically it is said to be a continous endowment by Allah. Rizq could be of food, wealth, health, physical bounties as well as spiritual bounties.

This word is always referred with reference to Allah who is called as رازق‏. Allah, the Wise, has said in the Holy Quran:

وَ مَا مِنْ دَآبَّةٍ فِي الأَرْضِ إِلاَّ عَلَى اللهِ رِزْقُها

“And there is no creature on the earth but on Allah is the sustenance of it.”(Hud : 6)

The distribution of sustenance is per the wish of Allah and He gives it to whomsoever He wishes. The Almighty states in His Book :

اللّهُ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاء وَيَقَدِرُ وَفَرِحُواْ بِالْحَيَاةِ الدُّنْيَا وَمَا الْحَيَاةُ الدُّنْيَا فِي الآخِرَةِ إِلاَّ مَتَاعٌ

“Allah grants abundant sustenance, or gives it in scant measure, unto whomever He wills; and they (who are given abundance) rejoice in the life of this world - even though, as compared with the life to come, the life of this world is naught but a fleeting pleasure.” (Ar’ Ra’d : 26)

A person is required to ask all things from Allah. This asking shows the helplessness of man. A person who realises his helplessness in front of Allah with regards to getting a particular thing turns to Allah and prays to Allah for it.

أَوَلَمْ يَعْلَمُوا أَنَّ اللَّهَ يَبْسُطُ الرِّزْقَ لِمَن يَشَاء وَيَقْدِرُ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يُؤْمِنُونَ

“Are they, then, not aware that it is Allah who grants abundant sustenance, or gives it in scant measure, unto whomever He wills?” (Az-Zumar : 52)

There are certain factors behind the increase and decrease of sustenance. Our deeds, good or bad become the deciding factor in the quantum of our sustenance being increased or decreased by Allah. The one of the best way to increase our sustenance is to seek forgiveness of those deeds and pray to Allah to provide us the best of sustenance.

With these things in mind let us have a glance at a typical thing which a person is asking from Allah during Ziarat Ashura. We read

فَأَسْأَلُ‏ اللَّهَ‏ الَّذِي‏ أَكْرَمَنِي‏ بِمَعْرِفَتِكُمْ‏ وَ مَعْرِفَةِ أَوْلِيَائِكُمْ، وَ رَزَقَنِي الْبَرَاءَةَ مِنْ أَعْدَائِكُم‏

“Then, I make a plea with Allah to honor me by giving me the recognition of yourself and your
friends and provide me with the sustenance of being disassociated with your enemies”
Through these words, a person is seen asking Allah, the sustenance of Tabarra. We are asking for Tabsarra ie being disassociated with the enemies of Imam Husain (as). There are seven occasions in Ziarat Ashoora where a person is expected to disassociate himself with the enemies of Allah His Prophet (s.a.w.) and AhleBayt (a.s.).

These words show not only the importance of Tabarra but it points to the fact that Tabarra is also sustenance endowed by Allah. As mentioned previously, not everybody gets equal amount of sustenance and it is as per will of Allah. It would not be wrong to conclude that not everybody gets the same amount of sustenance of Tabaara too.

Like in other sustenance, our deeds also affect the quantum of sustenance of Tabarra. A person who does not enjoy the mention of Fazael of Ahle Bait (as), is lazy with regards to programmes and events concerning the wilayat of Ahle Bait (as) etc is bestowed with less amount of Tabarra too.

Hazrat Imam Sadiq (as) reports from Holy Prophet (sawa): “What has happened to some people in my Ummah, who become cheerful and jubilant when Ibrahim and the progeny of Ibrahim are mentioned to them; but when I and my progeny are mentioned, they detest it and frown at it! By He Who sent me as a truthful Prophet, if a person dies after having performed the (good) deeds of 70 Prophets, but he has no liking for the authority of our Ahlul Bait, Allah will not accept his obligatory or voluntary acts of worship.” (Amali Shaikh Mufeed (ar) 13th Assembly, tradition no 8)

Similarly, God forbid, if a person has some kind of love for the enemies of Ahle Bait (as), for the followers of their enemies due to some business relations, family ties, friendship, has liking with regards to their concepts, books, speakers etc, he can be in deep trouble with regards to this sustenance of Tabarra.

Hazrat Ali ibne Abi Talib (as) said : “…our love can never be combined with the love of our adversaries in one heart. Allah has not assigned to any man two hearts in his chest -loving one group with this heart and loving those who are their enemies with the other.” (Amali Shaikh Mufeed (ar) 27th Assembly, tradition no 4)

Let us conclude this discussion with a pray to Allah that he forgives our sins, especially those which decrease the sustenance of Tabarra. May Allah helps us recognise things which take us away from the love of Ahle Bait (as) and towards the love of enemies of Ahle Bait (as).

Each Step Takes Me Away From Hell fire.

When a Shia makes the intention to go for Ziarat, he has laid the foundation for his journey. Imam Sadiq (a.s.) narrates,

‘Allah has appointed some angels at Imam Husain’s grave. When a Shia makes the intention for Imam Husain’s (a.s.) Ziarat, Allah forgives all his sins. When he takes a step to go for Ziarat, he erases his sins. His virtues multiply and they increase till the time he becomes worthy of Paradise ‘.

(Wasailul Mohibbeen, pg. 280)  taken from Muharram 2001 ALM

With regards to walking it is noteworthy that the order of Saee in Hajj between safa and marwah is the order to walk. Moreover, there is a saying of Holy Prophet (sawa) accepted by both sunnis and shias that the one who raises his legs in the dust for the sake of Allah then Allah prohibits them for fire.

Imam Husain (a.s.) visits the Visitor

Ali b. Mohammad narrates, ‘I used to visit Imam Husain’s (a.s.) shrine every month. But, as I grew older, my weakness got the better of me and I missed performing the visitation in one month. After some days, I set out on foot for another visitation. I reached the shrine in a few days. I recited the namaz and fell asleep. I saw Imam Husain (a.s.) in a dream. Imam (a.s.) had just left his shrine. He addressed me – You were virtuous and affectionate towards me. Why did you turn oppressive? I replied – I have grown old and weak and yet, have come in your presence. There is a tradition narrated from you, I wish to hear it from you. Imam (a.s.) asked, “Which tradition?”

 I replied, “It is narrated from you that the one who has visited me in his lifetime, then after his death, I will visit his grave. Imam (a.s.) affirmed, “Yes I will. Even if he is in Hell, I will rescue him from it.’

(Behaar al-Anwaar, vol. 101, pg. 16)

            Acclaimed Shiite scholars have explained that this visitation could be at the time of (the visitor’s) death, while he is being laid to rest in the grave.

            In the grave, man will experience unprecedented loneliness. He will be akin to a stranger in an alien land. Various types of dangers, the likes of which he had only heard before, will confront him. Terror and dread will surround him. No one is going to visit the inhabitant of the grave. Even if one does visit, he will come at a distance, recite Surah Fateha and depart. The closest and dearest of relatives will not accompany the deceased inside the grave. But the one who has visited Imam Husain (a.s.) will be fortunate enough to have Imam (a.s.) visit him in his grave. After Imam (a.s.) pays him a visit, he will feel no grief and terror. Indeed after Imam (a.s.) says 

“Peace be on you”, no difficulty shall remain and there is no comfort that he shall not experience.  

After being informed of the noble and blissful consequence of Imam’s (a.s.) visitation, only the unwise will dare to show negligence and forsake urgency and perseverance in this regard.  

Imām Ja'far ibnMuhammad  al-Sādiq (A.S.) said:

"The Almighty Allāh records a thousand good deeds and erases a thousand sins for every step taken by one who performs the Ziyarat of Imām Husain (a.s.) on foot. He will also increase their status a thousand times for every step. 

Then Imām (a.s.) said: When you arrive at Euphrates, perform Ghusl, carry your shoes and walk barefoot like a humble servant. Once you arrive at the door of the holy shrine, recite Takbir four times. Then walk a little and repeat this four more times. Then come near his head, stand there and repeat it four more times. Pray near his grave and ask Allāh, the Exalted for your needs.”

 [Reference: KamiluzZiyaraat, chapter 49, tradition 4]

Association between Hazrat Imam Qaaem (a.t.f.s) and Hazrat Imam Husain (a.s.)

One of the days mentioned about re-appearance of Hazrat Imam Mahdi (atfs) is the day of Ashura. While meeting each other on the day of Ashura we have been advised to remember Imam Mahdi (atfs) too and give condolences in the following manner:

“May Allah grant us the highest rewards due to colossal calamity that befell Imam Husain (a.s.). May He include us and you amongst those who take revenge under the Mastership of Imam Mahdi (a.s.) who is from the progeny of Imam Husain (a.s.).”

The 10^th day of Moharram, is a day of severe afflictions upon Ahle Bayt (a.s.). On this day we are remembering Hazrat Imam Muntazar (a.t.f.s) along with Hazrat Imam Sayyadush Shohada (a.s.).This remembrance is enough evidence to establish a strong relation in between our Masters (a.s.).

Imagine an Aimmah’s (atfs) lamentation for another Aimmah (as). In Ziyarat e Nahiya,Imam e Zamana (atfs) expresses His (atfs) sorrow in these words,

“…(Salutations from the one) whose soul is a sacrifice for yours, and whose family is a shield for yours. But as I have been hindered by the course of time and as (Allah’s) decree has prevented me from helping you, and as I could not fight those who fought you, and was not able to show hostility to those who showed hostility to you, I will therefore lament you morning and evening, and will weep blood in place of tears, out of my anguish for you and my sorrow for all that befell you……”

Here one just gets an idea about the pain and grief of Hazrat Imam Mahdi (atfs) for His Grandfather (as).

Now let’s also see the Book of Allah and find out the ayats mentioned in it along with its tafsir regarding the revenge of Hazrat Imam Husain bin Ali (as) through the hands of Hazrat Imam Al Asr (a.t.f.s) which is Allah’s promise and without a shadow of doubt Allah will fulfil it.

Surah Al Hajj Verse No 60

ذَلِكَ وَمَنْ عَاقَبَ بِمِثْلِ مَا عُوقِبَ بِهِ ثُمَّ بُغِيَ عَلَيْهِ لَيَنصُرَنَّهُ اللَّهُ إِنَّ اللَّهَ لَعَفُوٌّ غَفُورٌ

“That (shall be so); and he who retaliates with the like of that with which he has been afflicted and he has been oppressed, Allah will most certainly aid him; most surely, Allah is Pardoning, Forgiving.” (22 : 60).

Ali bin Ibrahim narrated in his Tafseer from Hazrat Imam Sadiq (as), who said :

The Quraysh banished the Messenger of Allah (s.a.w.s) from Makkah, and he escaped, (hiding) in a cave. The Quraysh chased Him (s.a.w.s), in order to kill Him (s.a.w.s). However, Allah retaliated against them on the Day of Badr. ‘Otbah, Shaibah, Waleed, Aba Jahl, Hanz’ala bin Abu Sufyaan [these men were among the Quraysh leaders who fought against the Messenger of Allah (saw)]’, and many others were killed on that day. After the death of the Prophet (s.a.w.s), (the enemies among the Quraysh) sought revenge for the Day of Badr by killing Hazrat Imam Husain (as) unjustly. After the killing of Hazrat Imam Husain (as), Yazid bin Muawiya (la) read the following poem :

I wish my forefathers of the Day of Badr could see the revenge of the tribes.(If they could see it) they would be extremely pleased and they would say to me, “O Yazid! May your hand never be paralyzed.”

I am not the son of Khindif (the mother of Quraysh) if I do not seek revenge against the children of Ahmad for what they did to us. We killed the elite of their master and we revenged the Day of Badr; so now we are even.

(In this verse), “he who retaliated” refers to the Prophet (saw). “With the like of that whereby he was wronged” refer to the killing of Hazrat Imam Husain (as). “And again he was wronged, then most certainly Allah will help him” (this “help” refers to) Hazrat Imam Qa’em(atfs) who is from among his sons. [Tafsir Al Qummi 2:87].

Surah Isra (Bani Israel) Verse No 33

وَلا تَقْتُلُوا النَّفْسَ الَّتِي حَرَّمَ اللَّهُ إِلاَّ بِالْحَقِّ وَمَنْ قُتِلَ مَظْلُوماً فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَاناً فَلا يُسْرِفْ فِي الْقَتْلِ إِنَّهُ كَانَ مَنصُوراً

“And do not kill any one whom Allah has forbidden, except for a just cause, and whoever is slain unjustly, We have indeed given to his heir authority, so let him not exceed the just limits in slaying; surely he is aided.” (17 : 33).

Ibn Babeweyh narrated from Ahmad bin Ziyad bin Jaafar Al-Hamdaani, from Ali bin Ibrahim bin Hashim, from his father, from Abdil Salam bin Salih Al-Herawi, who said :

I said to Hazrat Imam Reza (as),

“O son of the Messenger of Allah (saw) ! What do you say about a Hadith that is narrated from Hazrat Imam Sadiq(as), who said, `When our Qa’em (a.t.f.s.) rises, He (a.t.f.s) will kill the descendants of the killers of Hazrat Imam Husain (a.s) for the deeds of their fathers. ” Hazrat Imam Reza (as) replied, “It is true.” I asked, “Then what about the words of Allah in this verse, “No bearer of burden, shall bear another’s burden” (39 : 7) ?”

 Hazrat Imam Reza (as)replied : Allah says the truth in all of His words. The descendants of the killers of Hazrat Imam Husain (as) are pleased with the deeds of their fathers and they boast about (these deeds). And those who are pleased with an act are just like those who commit it. Even if a man kills someone in the east and another man in the west is pleased with that killing, he will be considered a partner in that killing in the eye of Allah. Hazrat Imam Qa’em(atfs) will kill them for being pleased with the acts of their fathers. I asked, “What is the first thing Hazrat Imam Qa’em(a.t.f.s) will do after he rise?” Imam (as) replied, “He will start with the Bani Shaybah [name of the tribe that holds the keys of the Holy Kaaba]. He will cut their hands off because they are the looters of the House of Allah.”

[Oyoun e Akbaar e Reza Pg 151]

Ayyashi narrated through his Isnaad from Salaam bin Mustaneer, from Hazrat Imam Baqir (a.s.), who said :

“And whosoever is killed unjustly, then We have indeed given his heir an authority, but let him not exceed the limits in killing, verily he is helped” (17 : 33).

The one who is “killed unjustly” is Hazrat Imam Husain bin Ali (as) and we are his “heirs.” When the Qa’em(atfs) rises, he will avenge Husain’s (killing). He will kill so many people that some will say, “He (atfs) is [exceeding] the limits.” Therefore, the verse refers to Hazrat Imam Husain (as) and the “heir” is Hazrat Imam Qa’em(atfs). “[Exceeding] the limits of killings” means killing those who were not involved in the killing of Hazrat Imam Husain (as).“Verily he is helped” means that verily the days of this life will not end before a man from the family of the Prophet is “helped.” He (atfs) will fill the earth with justice and equity, just as it will be filled with oppression and inequity. [Tafsir Al-Ayyashi 2:289]

Surah Al Hajj Verse No 39

أُذِنَ لِلَّذِينَ يُقَاتَلُونَ بِأَنَّهُمْ ظُلِمُوا وَإِنَّ اللَّهَ عَلَى نَصْرِهِمْ لَقَدِيرٌ

“ Permission (to fight) is given to those upon whom war is made because they are oppressed, and most surely Allah is well able to assist them; ” (22 : 39).

Ali bin Ibrahim narrated from his father, from Ibn Ab iUmair, from Ibn Moskaan, who said :

Hazrat Imam Sadiq(as) explained the verse,

“Permission (to fight) is given to those against whom war is made, because they have been oppressed, and verily Allah is potent to help them” (22 : 39).

He (as) said: The general population says that this verse was revealed about the Holy Prophet (s.a.w.s) when the Quraysh banished him from Makkah. However, (this verse) was revealed about Hazrat Imam Qa’em(a.t.f.s), (referring to) the time when he will rise to avenge the blood of Hazrat Imam Husain (as) saying, “We are the avengers of the blood and the seekers of wergild [the amount of compensation paid by the person committing an offence to the injured party, or in the case of death, to his family].”

[Tafsir Al-Qummi 2:84]

Apart from the above verses and many other verses of the Holy Quran, the wish, the longing, the desire, the yearning for the revenge of the blood of Hazrat Imam Husain (as) through the hands of Hazrat Imam Mahdi (a.t.f.s) is seen in various other places, more relevantly in Ziyarate Nahiya(as mentioned above) and Dua e Nudbha.

Finally we should pray hard for the re-appearance of Hazrat Imam e Zamana (a.t.f.s) and also have a great amount of desire to be alongside Him(a.t.f.s) in His (a.t.f.s) army and also be fortunate enough to help Him (a.t.f.d) to avenge the blood of Hazrat Imam Sayyadush Shohada (as).This will be our greatest admiration and achievement.

Martyr of Karbala – Janab Burair Ibne Khuzair Hamadani (r.a.)

As the month of Muharram approaches our hearts are filled with the sorrows remembering the tragedies and oppression inflicted on Imam Hussain(a.s.) and his family. This sorrow reaches it peak on the Day of Aashura and from the depths of our hearts we all feel that,

Alas!! If We would have been present on that day then even we would have sacrificed our lives for Imam Hussain (a.s.).

 We have also been advised to have such a feeling as can be understood from the following tradition

Imam Ali b. Moosa al-Reza (a.s.) informed (his companion Rayyaan b. Shabeeb) – O Ibn Shabeeb! If you would like to be rewarded just as those who were martyred along with Husain b. Ali (a.s.), whenever you remember Husain (a.s.) say – I wish I was with them and could achieve the great prosperity.

Oyoon Akhbaar al-Reza (a.s.) chap 28 trad 53

However we have been separated by passage of time but that does not mean that we cannot answer the call of Imam (a.s.). Today his 9^th Descendant is in Occultation and we are all aware that one of the task he will do after reappearance is that he will avenge the murderers of Imam Hussain (a.s.) and Janabe Mohsin (a.s.). The least we can do is to prepare the grounds for his arrival so that we can assist him when his re-appearance takes place.

One way to do so is try to emulate the companions of Imams(a.s.) because we know Imams were happy with them. Since the companions of Imam Hussain (a.s.) are held in high esteem amongst all the Masoomeen (a.s.), in this article we will study about one such companion –namely Janab Burair ibn Khuzayr Hamadani.

Burair ibn Khuzayr Hamdani was also known as the Chief of Reciters. He belonged to the tribe of BaniMashriq and was from Hamadan.

(Asadul-Ghabah – IbnAseerJazari)   

Some of the authors of Rejal have referred to him as Burair bin Haseen instead of Burair bin Khuzair.  Burair wasquite aged, brave and staunch worship­per keeping himself awake for the whole night in prayers. He was enumerated among the Tabeein’ (followers). He was popularly known as ‘Qariul-Quran’ (The Reciter of Quran)and ‘Sayyedul-Qurra’ (The Chief of the Reciters). He was a companion of Hazrat Ali (a.s.). His personality can be known by the fact that he was regarded among the respectable men of Kufa from the tribe of Hamadan. His uncle, (the hus­band of his maternal aunt) Abu Ishaq al Hamadani As-Sabeei was a Tabeei’ from Kufa, about whom it is said that for forty years he completed recitation of Holy Quran, once every night and performed morning prayers with the same Wuzoo which he had made for the ‘Isha’ (night) prayers. Nobody in his time surpassed him in worship. Regarding the narration of the traditions (Ahadees), he is considered reliable among the Shias and the Sunnis alike. He was from the aides of Imam ZainulAbedeen (a.s.).  

According to historians when Burair heard of Imam Husain (a.s.)’s migration from Medina to Mecca, he immediately left Kufa for Mecca and joined the handful followers of Imam (a.s.) and finally attained martyrdom in Karbala.   

Survi writes that “When Hur intercepted the path of Imam Husain (a.s.) with obvious harshness, Imam (a.s.) delivered a sermon. After the sermon of Imam (a.s.), Burair said: 

“By Allah, O Son of Messenger of Allah, Allah has obliged us by giving us an opportunity to fight at your side and get ourselves killed with our body cut to pieces, so that on the Day of Qiyamat, the Holy Prophet (s.a.w.a.) may intercede for us. They will never succeed and prosper, who do not fulfill the right of the son of Holy Prophet (s.a.w.a.). Indeed their plight will be deplorable when they face Allah. Woe be upon them when they will burn in the fire of Hell and their cry and plea will rise high.”  

A section of historians recorded that when the thirst of Imam Husain (a.s.) reached at the peak, Burair sought permission from Imam (a.s.) that he may talk with the faithless army. When Imam (a.s.) permitted him, he went to the contingent of IbneSaad and addressed them thus: 

“O men! Surely Allah raised Muhammad with truth as a Warner and a conveyor of glad tidings, caller towards Allah with His permission and a bright beacon. The dogs and swines drink from the water of Furaat, while you block it for the son ofthe Holy Prophet (s.a.w.a.). Is this the reward for the toils and pains of  Muhammad (s.a.w.s.).” 

The enemies replied: “Enough Burair! Shut your mouth, By Allah! Husain should be slain thirsty in the same way as Usman was killed thirsty.”

Abu Makhnaf has recorded a dialogue between Burair and Yazeed bin Ma’aqal, who was from the tribe of Bani Umar in the following manner:

Yazeed: How is your condition, Burair?

Burair: Extremely good.

Yazeed: You are lying, while you were not a liar. Don’t you remember that while passing through the street named Lauzan in Kufa you were loudly an­nouncing that Usman is no good and Muawiya is deviated from the right path and Ali IbneAbiTaalib (a.s.) is the righteous Imam.

Burair: Certainly, I said so.

Yazeed: I testified that you too are among the deviated ones.

Burair: Would you like to come forward for Mubahila (a trial from Divine) so as curse be upon the liars and truth be revealed. 

Then both of them fought. Yazeed attacked Burair but was not successful. Then Burair struck Yazeed’s head, which shattered his helmet and bisected his skull. The sword got struck in Yazeed’s brain. Burair pulled the sword back and said: 

“I am Buriar and my father is Khuzair, and every virtue can be found in Burair.”  

After eliminating Yazeed he assaulted the contin­gent. Razi bin MarqadAbdi attacked Burair. Burair smashed him on the ground and sat on his chest. He cried for help. Ka’ab bin Jaabir Umar Azadi took his men and sprang to his rescue. When they saw Burair they said

“He is the same” Qari’ (Reciter) who taught us Quran in the mosque.”

Then they struck sword on Burair’s back and then came in front and hit him with the sword. Thus Burair was martyred

(Ansaar-ul-Ain, pg. 102; ZakhiratudDarain,pg. 261). 

The narrator says that Razi rose from the ground and shed dust from his attire and expressed his gratitude to Ka’ab. When Ka’ab returned, then his sister or wifesaid, you killed ‘SayyedulQurra’ (The Chief of Reciters), a great crime indeed. By God, I will never talk to you again. It is said that Burair was killed by Bahrain bin OusZabbi (l.a.).  

Lessons from the Life of Burair ibn Khuzair (r.a.)

From the life of Burair ibn Khuzair Hamadani we can understand the following things

1.  A companion of Imam is one who is a regular recitor of Quran. In fact when Janabe Zuhayr bin Qayn was addressing Shimr (l.a.), he addressed him as one who cannot even recite two verses of Quran accurately. From this we understand that companions of Imams(a.s.) were good reciters of Quran.

2. Spending nights in worship is one of the characteristics of the companions of Imams (a.s.).

3. His speeches reflect about depth and confidence of his Beliefs. It shows he was very knowledgeable and was fully aware of what he was speaking.

4. He had the spirit of sacrifice for his Imam and this can be understood from the fact that he was ready to travel from Kufa to Mecca when he heard the about the migration of Imam Hussain (a.s.)

We pray to Allah through the medium of His Last Hujjat (a.t.f.s.) and Hazrat Abbas (a.s.) to grant us the tawfeeq to inculcate these characteristics in our life so that when His Eminence reappears we would be able to serve him. Ameen.

The Wretched Condition of Enemies Of Imam Husain (a.s.) in Barzakh

Kamiluz Ziarat Chapter 108 Tradition no. 2

I accompanied Imam Sadiq (a.s.) from Medina to Mecca. On our journey, we stopped in an area called Usfan and passed by a black, frightening mountain to the left of the road.

I said, “O son of Allah’s Messenger! How frightening this mountain is! I have never seen anything like this on our route.”

Imam (a.s.) asked, “Ibne Bukair! Do you know which mountain it is?” I replied, “No.”

Imam (a.s.) said: This is a mountain called Kamad and it overlooks a valley of Hell, which contains the killers of my father, Husain (a.s.). Liquids of Hell flow under the killers of my father (in this valley). These liquids include Ghislin, Sadid, Hamim that which emerges from the Putrid Well, that which comes out from the clay of Khabal (pus), that which comes out from Jahannam, that which comes out from Hutamah, that which comes out from Saqar, that which comes out from Hamim, that which comes out from Hawiya and that which comes out from Sa’ir.

Every time I pass by this mountain on my journey, I stop and see those Two seeking refuge with me and I look at the killers of my ancestors (a.s.) and I say to them: “Indeed you established the foundations of that which the killers of Husain (a.s.) did. You showed us no mercy at the time of reign. You killed us, denied and usurped our rights and tyrannized our affairs by deposing us. May Allah not have mercy on those who have mercy on you two. Now taste the evil result of that which you brought forth, because Allah is not unjust to any of His servants.”

Sometimes I climb the mountain of Kamad, which is where those two are located and I stand there to soothe some of that which is in my heart and the second one begs and succumbs to despair more intensely.

I asked, “May I be sacrificed on you! What do you hear when you climb this mountain?” Imam (a.s.) replied: I hear the voices of those two. They call out, “Come to us so that we can talk, indeed we repent.” And (then) I hear a call from the mountains which cries out, “Answer them and tell them, ‘Remain condemned in it and speak not to me’ (23:108).” I asked, “May I be sacrificed on you! Who else is with them?” Imam (a.s.) replied, “Every tyrant Firon, whose actions Allah has mentioned (in the Quran) and everyone who taught disbelief to the servants of Allah.”

I asked, “Who are they?” Imam (a.s.) replied: The likes of Bulis, who taught the Jews that “…the hand of Allah is tied up!” (5:64); the likes of Nastur who taught the Christians that Isa …”Al-Masih is the son of Allah” (9:30) and who told them that they are three; the likes of Firon (at the time) of Musa who said, “I am your lord, the most high,” (79:24); and the likes of Namrud who said, “I have overpowered everyone on earth and I have killed those in the heavens”; and the killer of Amirul Momineen (a.s.), the killer of Fatima and Mohsin (a.s.) and the killers of Hasan and Husain (a.s.); and also Muawiyah and Amr Ibne Aas, who have no hope of being saved and anyone who incited animosity against us and helped (our enemies) with his tongue, wealth or hand against us will also be with them. I asked, “May I be sacrificed on you! You hear all of this and you are not frightened?” Imam (a.s.) replied: O son of Bukair! Our hearts are not like the hearts of the people. We are Allah’s obedient, purified and chosen servants. We see that which people do not see and we hear that which people don’t hear. The angels come down to us (while we are traveling) on our conveyances. They roll in our beds. They witness us

when we eat, they attend out funerals and they bring the news of that which will take place in the future to us. They pray with us, they pray for us, they place their wings over us and our children roll over their wings. They prevent the animals from coming near us. They bring various types of seasonal fruits for us from different lands and water from every land for us, which we find in our jugs. There is not any day or hour or prayer time when the angels are not prepared (to serve us). The news of every land and that which takes place in it, the news of the Jinn and the news of all angels in the heavens are brought to us every night. Whenever an angel dies in any land and is replaced with another angel, we are informed of it and we are informed about the performance of this angel in comparison to the angel he replaced. The news of all the six earths all the way to the seventh earth is brought to us (at all times). I asked, “May I be sacrificed on you! Where does this mountain end?” Imam (a.s.) replied, “In the seventh earth and Hell is located in one of its valleys. There are many keepers who guard this valley. Their number is greater than the number of stars in the sky, drops of rain, creation in the seas and the grains of soil in the earth. Every one of these keepers from among the angels has a dedicated duty, which he carries out and never abandons it.” I asked, “May I be sacrificed on you! The angels report to all of you?” Imam (a.s.) said: No, they only report to the Master of Affair (the Imam of the time). Indeed we are the masters of affairs over which none of the servants of Allah can rule. Whenever someone does not accept our ruling (about these specific matters), the angels force him to (carry out) our will and order the keepers who are dedicated to him, to force him to (carry out) our will. And if they are among the disbelieving Jinn, the angels put shackles around them and torture them until they submit to our ruling in those matters.

I asked, “May I be sacrificed on you! Can the Imam see everything from the east to west?” Imam (a.s.) replied: O son of Bukair! How can he be the Proof of Allah over the entire earth without seeing and ruling everyone? And how can he be the Proof over people who are not

in his presence, who cannot reach him and over whom he has no power?

How can he convey Allah’s message and act as Allah’s witness over the creation if he cannot see them? How can he be the Proof on the people if he is hidden from them while he has been appointed as the medium between the servants and Allah, so that he carries the orders

of his Lord to them? Allah says, “We have not sent you but to all of mankind” (34:28). This verse refers to everything on earth (not only mankind). The Proof after Allah’s Messenger fills

the post of Allah’s Messenger after him. He is the judge in that which the nation disagrees about, the one who gives people their rights, the one who carries out the orders of Allah and he is the one who justly rules between the people.

And how can the (following) words of Allah be fulfilled if the Imam is not among the people? Allah says, “Soon We shall show Our signs to them in the horizons and within themselves” (41:53). And which sign other than us did Allah show to the people in the horizons?

Allah says, “And We did not show them any sign but it was greater than the other” (43:48).

Which sign is greater than us? By Allah, Bani Hashim and Quraish know well that which Allah has bestowed upon us, but jealousy destroyed them, just as it destroyed Iblis. Indeed they come to us when they are in distress and when they are in fear and they ask us (questions), we clarify their questions for them. Then they say to us, “We bear witness that you are the people of

knowledge.” Then they leave us and say, “We have not seen anyone more astray than those who follow them (Ahle Bayt) and accept their words.” I asked, “May I be sacrificed on you! If the grave of Imam Husain (a.s.) was to be disinterred, would anything be found in it?” Imam (a.s.) replied: O son of Bukair! Your questions are (always) about the great matters. Indeed Husain (a.s.) along with his father, mother and his brother, Hasan (a.s.), are with Allah’s Messenger in his house and they are being rewarded and sustained, (just) as the Prophet is. If his grave would have been disinterred during his time, he would have been found there. But today he is alive and sustained and he is with his Lords. He looks at his camp (in Kerbala) and he also looks at the Throne until the time when it is ordered to carry him.

Indeed Husain (a.s.) is hanging on to the right side of the Throne and says, “O my Lord! Fulfill Your promise to me.” Indeed he looks at those who go to his Ziyarat and he knows them; he knows the names of their fathers, their ranks and their positions with Allah and that which they carry along with them even better than you know your own sons. Indeed Husain (a.s.) looks at those who cry over him and he seeks forgiveness for them as an act of mercy and he

asks his father to seek forgiveness for them.

And he says to them, “O those who cry over me! If you knew that which has been prepared for you, your happiness would be greater than your restlessness.” Imam (a.s.) continued, “Indeed all of the angels in the heavens and in the holy shrine who hear those who cry on Husain (a.s.) seek forgiveness for them and they (the visitors) will return without any sin.”