Karbala and Ashura

Karbala and Ashura42%

Karbala and Ashura Author:
Publisher: Ansariyan Publications – Qum
Category: Imam Hussein

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Karbala and Ashura

Karbala and Ashura

Author:
Publisher: Ansariyan Publications – Qum
English

1

The Ziyarah of Imam Husayn

The Ziyarah of ‘Ashura’

السَّلاَمُ عَلَيْكَ يَا أبَا عَبْدِ الله،

السَّلاَم عَلَيْك يَا بْنَ رَسُولِ اللهِ،

السَّلاَم عَلَيْك يَا بْن أمير الْمُؤْمِنِينَ وَابْنَ سَيِّدِ الْوَصِيِّين،

السَّلاَم عَلَيْكَ يَا بْنَ فَاطِمَةَ سَيِّدَةِ نِسَاءِ الْعَالَمِينَ، السَّلاَم عَلَيْك يَا ثَارَ اللهِ وابنَ ثارِهِ وَالْوِتْرَ الْمَوْتُورَ.

السَّلاَم عَلَيْك وَعَلَى الأرواح الَّتِي حَلَّت بِفِنَائِك،

عَلَيْكُم مِنِّي جميعاً سلامُ الله أبَداً مَا بَقِيتُ وَبَقِي اللَّيْلُ وَالنَّهَارُ.

يَا أبَا عَبْدِ الله، لَقَدْ عَظُمَت الرَّزِيَّةُ وَجَلَّتْ وعظمت المصيبةُ بِك (بِكُمْ) عَلَيْنَا وَعَلَى جَمِيعِ أهل الإسلامِ،

وَجَلَّتْ وَعَظُمَتْ مُصِيبَتُكَ فِي السَّماوَات علَى جَمِيعِ أهْلِ السَّماوَاتِ.

فَلَعَنَ اللهُ امَّةً أسَّسَتْ أسَاسَ الظُلْمِ وَالْجَوْرِ عَلَيْكُم أهْلَ الْبَيْتِ،

وَلَعَنَ اللهُ أمَّةً دَفَعَتْكُم عَن مَقَامِكُم وَأَزَالَتْكُم عَن مَرَاتِبِكُم الَّتِي رَتَّبَكُم الله فِيهَا،

وَلَعَنَ اللهُ أمَّةً قَتَلَتْكُم،

وَلَعَنَ اللهُ المُمَهِّدِين لَهُم بِالتَّمْكِين مِن قِتَالِكُم.

بَرِئْت إلى اللهِ وإلَيْكُم مِنْهُم وَمِن أشْيَاعِهِم وَأَتْبَاعِهِم وَأَوْلِيَائِهِم.

يَا أبَا عَبْدِ اللهِ، إنِّي سِلْم لِمَن سَالَمَكُم وَحَرْبٌ لِمَن حَارَبَكُم إلى يَوْم القِيَامَةِ.

وَلَعَن اللهُ آلَ زِيَادٍ وَآلَ مَرْوَانَ،

وَلَعَنَ اللهُ بَنِي أمَيَّةَ قَاطِبَةً،

وَلَعَن اللهُ ابْنَ مَرْجَانَةَ،

وَلَعَن الله عُمَرَ بْن سَعْدٍ،

وَلَعَن اللهُ شِمْراً،

وَلَعَن اللهُ أمَّةً أسْرَجَتْ وَأَلْجَمَتْ وَتَنَقَّبَت لِقِتَالِك.

بِأَبِي أنْت وَأُمِّي؛

لَقَدْ عَظُمَ مُصَابِي بِك،

فَأسْأَلُ اللهَ الَّذِي اكْرَم مَقَامَك وَأَكْرَمَنِي بِك أنْ يَرْزُقَنِي طَلَبَ ثَأرِكَ مَعَ إمَامٍ مَنْصُورٍ مِن أهْلِ بَيْت مُحَمَّدٍ صَلَّى الله عَلَيْه وَآلِه.

اللَّهُم اجْعَلْنِي عِنْدَك وَجِيهاً بِالحُسَيْن عَلَيْهِ السَّلاَمُ فِي الدُّنْيَا وَالآخِرَةِ.

يَا أبَا عَبْدِ اللهِ؛ إنِّي أتَقَرَّبُ إلى اللهِ وَإلَى رَسُوْلِهِ وإلى أمِيْرِ الْمُؤْمِنِينَ وإلى فَاطِمَةَ وإلى الحَسَنِ وإليك بِمُوَالاَتِك وَبِالْبَرَاءَةِ مِمَّن أسَّسَ أسَاسَ ذلِك وَبَنَىٰ عَلَيْهِ بُنْيَانَه وَجَرَىٰ فِي ظُلْمِه وَجَوْرِه عَلَيْكُمْ وَعَلَى أشْيَاعِكُم.

بَرِئْت إلى الله وإليكُم مِنْهُم،

وَأَتَقَرَّبُ إلى اللهِ ثُم إلَيْكُمْ بِمُوَالاَتِكُم وَمُوَالاَةِ وَلِيِّكُم وَبِالْبَرَاءَةِ مِن أعْدَائِكُم وَالنَّاصِبِين لَكُم الْحَرْبَ، وِبِالْبَرَاءَةِ مِن أشْيَاعِهِم وَأَتْبَاعِهِم.

إِنِّي سِلْم لِمَن سَالَمَكُم وَحَرْبٌ لِمَن حَارَبَكُم وَوَلِيٌّ لِمَنْ وَالاَكُم وَعَدُوٌّ لِمَن عَادَاكُم،

فَأَسْألُ اللهَ الَّذِي أكْرَمَنِي بِمَعْرِفَتِكُم وَمَعْرِفَة أوْلِيَائِكُم وَرَزَقَنِي الْبَرَاءَةَ مِن أعْدَائِكُم أن يَجْعَلَنِي مَعَكُم فِي الدُّنْيَا وَالآخِرَةِ وَأَن يُثَبِّتَ لِي عَنْدَكُم قَدَمَ صِدْقٍ فِي الدُّنْيَا وَالآخرةِ،

وَأَسْأَلُه ان يُبَلِّغَنِيَ الْمَقَامَ الْمَحْمُودَ لَكُم عِنْدَ اللهِ،

وَأَن يَرْزُقَنِي طَلَبَ ثَأرِي (ثَأرِكُمْ) مَعَ إِمَام هُدًى ظَاهِرٍ نَاطِقٍ بِالْحَقِّ مِنْكُم.

وَأَسْأَلُ اللهَ بِحَقِّكُم وَبِالشَّأْنِ الَّذِي لَكُم عِنْدَهُ أَن يُعْطِيَنِي بِمُصَابِي بِكُم افْضَلَ مَا يُعْطِي مُصَاباً بِمُصِيبَتِه؛ مُصِيبَةً مَا أعْظَمَهَا وَأَعْظَمَ رَزِيَّتَهَا فِي الإِسْلاَم وَفِي جَمِيعِ السَّماوَات وَالأرْضِ.

اللَّهُم اجْعَلْنِي فِي مَقَامِي هَذَا مِمَّن تَنَالُهُ مِنْك صَلَوَاتٌ وَرَحْمَةٌ وَمَغْفِرَةٌ.

اللَّهُمَّ اجْعَلْ مَحْيَايَ مَحْيَا مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَمَمَاتِي مَمَاتَ مُحَمَّدٍ وَآلِ مُحَمَّدٍ.

اللَّهُمَّ إنَّ هَذَا يَوْمٌ تَبَرَّكَت بِه بَنُو أمَيَّةَ وَابْنُ آكِلَةِ الأكْبَادِ اللَّعِينُ ابْنُ اللَّعِينِ عَلَى لِسَانِك وَلِسَانِ نَبِيِّكَ، صَلَّى الله عَلَيْه وَآلِه، فِي كُلِّ مَوْطِنٍ وَمَوْقِفٍ وَقَفَ فِيه نَبِيُّكَ، صَلَّى اللهُ عَلَيْه وَآلِهِ.

اللَّهُم الْعَنْ أبَا سُفْيَانَ وَمُعاوِيَةَ وَيَزِيدَ بْنَ مُعاوِيَة؛ عَلَيْهِم مِنْكَ اللَّعْنَةُ أبَدَ الآبِدِينَ.

وَهٰذَا يَوْمٌ فَرِحَتْ بِه آلُ زِيَادٍ وَآلُ مَرْوَانَ بِقَتْلِهِم الْحُسَيْنَ، صَلَوَات الله عَلَيْه،

اللَّهُمَّ فَضَاعِفْ عَلَيْهِمُ اللَّعْنَ مِنْك وَالْعَذَابَ الأَلِيم.

اللَّهُمَّ إِنِّي أتَقَرَّبُ إِلَيْكَ فِي هَذَا اليَوْمِ وَفِي مَوْقِفِي هَذَا وَأَيَّامِ حَياتِي بِالْبَرَاءةِ مِنْهُم وَاللَّعْنَةِ عَلَيْهِم، وَبِالْمُوَالاَة لِنَبِيِّك وَآلِ نَبِيِّك، عَلَيْه وَعَلَيْهِم السَّلاَمُ.

ثم قل مائة مرة:

اللَّهُمَّ الْعَنْ أوَّلَ ظَالِمٍ ظَلَمَ حَقَّ مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَآخِرَ تَابِعٍ لَه عَلَى ذلِك.

اللَّهُمَّ الْعَن الْعِصَابَةَ الَّتِي جَاهَدَت الْحُسَيْنَ وَشَايَعَتْ وَبَايَعَتْ وَتَابَعَتْ عَلى قَتْلِه.

اللَّهُم الْعَنْهُم جَمِيعاً.

ثم قل مائة مرة:

السَّلاَمُ عَلَيْك يَا أبَا عَبْدِ اللهِ وَعَلَى الأَرْوَاحِ الَّتِي حَلَّتْ بِفِنَائِك،

عَلَيْكَ مِنِّي سَلاَمُ اللهِ أبَداً مَا بَقِيتُ وَبَقِيَ اللَّيْلُ وَالنَّهَارُ،

وَلاَ جَعَلَهُ اللهُ آخِرَ الْعَهْدِ مِنِّي لِزِيَارَتِكُم.

السَّلاَمُ عَلَى الْحُسَيْنِ وَعَلَى عَلِيِّ بْنِ الْحُسَيْنِ وَعَلَى أوْلاَدِ الْحُسَيْنِ وَعَلَى أصْحَابِ الْحُسَيْنِ.

ثم قل:

اللَّهُمَّ خُصَّ أنْتَ أوَّلَ ظَالِمٍ بِاللَّعْنِ مِنِّي وَابْدَأْ بِه أوَّلاً ثُمَّ الثَّانِيَ وَالثَّالِثَ وَالرَّابِعَ.

اللَّهُمَّ الْعَنْ يَزِيدَ خَامِساً وَالْعَنْ عُبَيْدَ اللهِ بْنَ زِيَادٍ وَابْنَ مَرْجَانَةَ وَعُمَرَ بْن سَعْدٍ وَشِمْراً وَآلَ أبِي سُفْيَانَ وَآلَ زِيَادٍ وَآلَ مَرْوَانَ إلى يَوْمِ الْقِيَامَةِ.

ثم اسجد وقل:

اللَّهُمَّ لَك الْحَمْدُ حَمْدَ الشَّاكِرِين لَكَ عَلَى مُصَابِهِم.

الْحَمْدُ للهِ عَلَى عَظِيمِ رَزِيَّتِي.

اللَّهُمَّ ارْزُقْنِي شَفَاعَةَ الْحُسَيْنِ يَوْم الوُرُودِ وَثَبِّت لِي قَدَمَ صِدْقٍ عِنْدَك مَعَ الْحُسَيْنِ وَأَصْحَابِ الْحُسَيْن الَّذِينَ بَذَلُوا مُهَجَهُم دُون الْحُسَيْن عَلَيْهِ السَّلاَمُ.

Peacebe upon you, O Abu ′Abdullah.

Peacebe upon you, O son of the Messenger of Allah.

Peacebe upon you, O son of Amir al-Mu’minin (the commander of the faithful ones) and chief of the prophets’ successors.

Peacebe upon you, O son of Fatimah the chiefess of the women of this world.

Peacebe on you, O he whose blood-claimer is Allah, He is the blood-claimer of your father also, as those who persecuted you, your relatives and friends have not been punished for the crimes.

Peacebe upon you and upon those souls who had gathered in your camp.

I pray and invoke Allah to keep all of you tranquil and restful forever; so far I am alive, this is my prayer, and till nights and days follow each other.

O Abu ′Abdullah, unbearable is the sorrow; never-racking is the agony you put up with for us and for all (true) Muslims.

Crimes committed against you also shocked and unnerved the dwellers of the heavens, one and all.

Curse of Allah be on the people who laid the basis and set up the groundwork, to wander astray and turn aside from not only you and your family, but also to take liberties and bear hard upon you.

Curse of Allah be on the people who tried to obscure and deny your office and status, willfully neglected your rank and class Allah had made known in clear terms.

Curse of Allah be on the people who killed you.

Curse of Allah be on the abettors who instigated and had a part in the murder committed against you.

I turn to you and Allah away from them, their henchmen, their followers, and their friends.

O Abu Abdullah, I make peace with those who make their peace with you, and make war against those who go to war against you until the Day of Judgment.

Curse of Allah be on the family of Ziyad.

Curse of Allah be on the family of Marwan.

Curse of Allah be on the group and the tribe of Umayya, everyone, altogether.

Curse of Allah be on son of Marjanah.

Curse of Allah be on Omar ibnSa’d .

Curse of Allah be on Shemr.

Curse of Allah be on the people who saddled and put bridles (on their riding animals) and veiled (their faces as sings of getting ready) for fighting you.

My father and motherbe sacrificed for you.

Profound is my sorrow for you.

So, I beg Allah who honored you above others to be generous towards me on account of you and give me the opportunity to be with the victorious Imam (Imam al-Mahdi) from the descendants of Muhammad, peace be upon him and his family.

O Allahmake me attend to Your cause sincerely in every respect following in al-Husayn’s footsteps in this world and the Hereafter.

O Abu ′Abdullah, I seek nearness and seek greater intimacy with Allah, His Messenger, Amir al-Mu’minin, Fatmah, al-Hasan, and with you, through the help of my love and patronage for you and through disavowing those who laid the foundation (for your suffering), carried out their corrupt plan for action, boldly gave currency to reign of terror and cruelty to oppress you and your friends and followers.

I detach myself from them and present myself to Allah and to you.

I first seek greater intimacy with Allah and then with you through my love for you, and for those who love and support you, and through my disavowing your enemies and those who wage wars against you and disavowing their patrons and followers.

I make peace with those who make their peace with you, make war against those who go to war against you, make friends with those who accede to you, and antagonize those who antagonize you.

Therefore, I make a request to Allah Who acquainted me with the awareness that perceives you and your friends and bestowed upon me with the grace of disavowing your enemies, to make me keep company with you in this world and in the Hereafter, stand firm beside you, and follow your footsteps closely in this world and in the world to come.

I beseech Him that He helps me to reach your highly praised station given to you by Allah (to meet you), that He provides me the opportunity to fight for justice and fair play along with and under the leadership of the rightly guided Imam who surely will come and speak the truth.

I beseech Allah in the name of your right and the purpose He assigned to you that He overwhelms me with grief in memory of your sorrows more than the personal grief that torments anyone who is in great agony - sorrows which have no parallel and overshadow all calamities that took place in the history of Islam, for that matter, throughout the whole universe.

O Allah, in this situation,treat me like him/her who obtains from Your blessings, mercy, and forgiveness.

O Allah, make my life go on in the same way as the life of Muhammad and the children of Muhammad went on and make me die on the same principles on which Muhammad and the children of Muhammad die.

O Allah, this is a day of rejoicing for the Umayyad dynasty and for the son of that woman who ate the liver (of Hamza) - the son who, as well as his father, is cursed by You and Your Messenger, peace be upon him and his family, in every situation and occasion drew the public’s attention to this truism.

O Allah, curse Abu Sufyan, Muawiyah son of Abu Sufyan, and Yazid son of Muawiyah, and make it a never-ending curse upon them fromYou .

This is also a day of joy for the family of Ziyad and the family of Marwan because they killed al-Husayn, peace be upon him.

Therefore, O Allah, double up the curseYou bring upon them and also the punishment You decrees for them.

O Allah, I seek nearness toYou on this day, all my lifetime, and in this frame of mind through disavowing them and cursing them, and through my being loyal to your Prophet and the children of Your Prophet, peace be upon him and his family.

Then say one hundred times:

O Allah, curse the first tyrant who unjustly and wrongfully usurped that which rightly belonged to Muhammad and the children of Muhammad, and bring curse upon those who, after him, followed in this footsteps.

O Allah, curse the conspirators who vexed and harassed al-Husayn, showed eagerness, agreed mutually, and joined hands to kill him.

O Allah, curse all of them.

Then say one hundred times:

Peacebe upon you, O Abu Abdullah, and upon those souls who came to your camp to put themselves at your disposal.

So far I am alive and days and nights follow each other, I invoke Allah to send blessings on you forever.

Allah may not make it the last time for me to visit your tomb.

Peacebe upon al-Husayn, upon ′Ali ibn al-Husayn, upon the children of al-Husayn, and upon the companions of al-Husayn.

Then say:

OAllah, let the curse I call down be on the first tyrant (who wronged and persecuted Muhammad and his children) and stay up forever on the first, then the second, then the third, and then the fourth.

O Allah, call down evil on the fifth; Yazid son of Muawiyah, and curse ′Ubaydullah Ibn Ziyad, son of Marjanah, ′’Umar ibn Sa′d, Shemr, the family of Abu Sufyan, the family of Ziyad, and the family of Marwan until the Day of Judgment.

Then, prostrate yourself and recite:

O Allah, all praise of the every-thankful ones is due toYou for the misfortunes that they encountered.

All praise is due to Allah for my deep, intense grief.

O Allah, make available for me the intercession of al-Husayn on the Day I present myself before You, and let me stand firm in safety before You on account of my sincere attachment with al-Husayn, along with him and his comrades who sacrificed everything they had (hearts, minds, souls, and lives) for al-Husayn, peace be upon him.

The Ziyarah of al-Warith

عن كتاب المزار لابن قولويه قال: استأذنت الإمام الصادق، عليه السلام، لزيارة مولاي الحسين، عليه السلام، وسألته أن يعرّفني ما أعمل عليه، فقال:

يا صفوان؛ صم ثلاثة أيام قبل خروجك واغتسل في اليوم الثالث، ثم اجمع إليك أهلك ثم قل: اللهم إني استودعك... الخ

ثم علمه دعاءً يدعو به إذا أتى الفرات.

ثم قال: ثم اغتسل من الفرات فإن أبي حدثني عن آبائه عليهم السلام قال: قال رسول الله، صلى الله عليه وآله:

إن ابني هذا (الحسين عليه السلام) يقتل بعدي على شاطئ الفرات، ومن اغتسل من الفرات تساقطت خطاياه كهيئة يوم ولدته أمه.

فإذا اغتسلت فقل في غسلك:

"بسمِ اللهِ، وباللهِ، اللّهمَّ اجعلهُ نوراً وطَهوراً وحِرزاً وشِفاءً من كُلِّ داءٍ وسقمٍ وآفَةٍ وعاهةٍ. اللّهمَّ طهِّر بهِ قلبي واشرحْ به صَدري وسهِّل به أمري."

فإذا فرغت من غسلك فالبس ثوبين وصلِّ ركعتين خارج المشرعة، وهو المكان الذي قال الله تعالى عنه:

"وَفِي الْأَرْضِ قِطَعٌ مُتَجَاوِرَاتٌ وَجَنَّاتٌ مِنْ أَعْنَابٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَى بِمَاءٍ وَاحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَى بَعْضٍ فِي الْأُكُلِ." (الرعد/4).

فإذا فرغت من صلاتك فتوجه نحو الحائر وعليك السكينة والوقار، وقصر خطاك فإن الله تعالى يكتب لك بكل خطوة حجة وعمرة، وصر خاشعاً قلبك باكية عينك، وأكثر من التكبير والتهليل والثناء على الله عز وجل والصلاة على نبيه، صلى الله عليه وآله، والصلاة على الحسين، عليه السلام، خاصة ولعن من قتله والبراءة ممن أسس ذلك عليه. فإذا أتيت باب الحائر فقف وقل:

اللهُ أكبرُ كبيراً والحمدُ للهِ كثيراً وسُبحانَ اللهِ بُكرةً وأصيلاً. الحمدُ للهِ الذي هَدانا لهذا وما كُنّا لِنهتديَ لولا أنْ هدانا اللهُ، لقَد جاءتْ رسلُ ربِّنا بالحقِّ.

ثم قل:

السلامُ عليكَ يا رسولَ اللهِ، السلامُ عليكَ يا نبيَّ اللهِ، السلامُ عليكَ يا خاتمَ النبيّينَ، السلامُ عليكَ يا سيّدَ المرسَلينَ،

السلامُ عليكَ يا حبيبَ اللهِ. السلامُ عليكَ يا أميرَ المؤمنينَ، السلامُ عليكَ يا سيّدَ الوصييّنَ،

السلامُ عليكَ يا قائدَ الغُرّ المحَجّلينَ.

السلامُ عليكَ يا بنَ فاطِمةُ سيّدةَ نساءِ العالمينَ.

السلامُ عليكَ وعلى الأئمّةِ من ولدِك.

السلامُ عليكَ يا وصيَّ أميرِ المؤمنينَ.

السلامُ عليكَ أيّها الصّدّيقُ الشهيدُ.

السلامُ عليكم يا ملائكَةَ اللهِ المقيمينَ في هذا المقامِ الشريفِ،

السلامُ عليكم يا ملائكةَ ربي المحدِقينَ بقَبرِ الحسينِ عليهِ السلامُ.

السلامُ عليكم منيّ أبداً ما بقيتُ وبقيَ الليلُ والنهارُ.

ثم تقول:

السلامُ عليكَ يا أبا عبدِ اللهِ، السلامُ عليكَ يا بنَ رسولِ اللهِ،

السلامُ عليكَ يا بنَ أميرِ المؤمنينَ.

عبدُكَ وابنُ عبدِكَ وابنُ أَمَتِكَ المُقِرُّ بالرِّقِّ والتارِكُ للخلافِ عليكم المُوالي لِوليّكُم والمُعادي لِعدوِّكم قَصَدَ حَرَمَكَ واستجارَ بمَشهدِكَ وتقرَّبَ إليكَ بقَصدِكَ.

أأدخُلُ يا رسولَ اللهِ،

أأدخلُ يا نبيَّ اللهِ،

أأدخلُ يا أميرَ المؤمنينَ، أأدخلُ يا سيّدَ الوصيينَ، أأدخلُ يا فاطمةُ سيدةَ نساءِ العالمينَ،

أأدخلُ يا مولايَ يا أبا عبدِ اللهِ،

أأدخلُ يا مولايَ يا بنَ رسولِ اللهِ.

فإن خشع قلبك ودمع عينك فهو علامة الإذن. ثم ادخل وقل:

الحمدُ للهِ الواحدِ الأحدِ الفردِ الصمدِ الذي هَداني لولايتِكَ وخَصّني بزِيارتِك وسهَّلَ لي قصدَكَ.

ثم ائتِ باب القبة وقف من حيث يلي الرأس، وقل:

السَّلام عَلَيْك يا وارِثَ آدَمَ صَِفْوَةِ اللهِ،

السَّلام عَلَيْك يا وارِثَ نُوحٍ نَبِيِّ اللهِ،

السَّلام عَلَيْك ياوارِثَ اِبْراهيمَ خَليلِ اللهِ،

السَّلام عَلَيْكَ يا وارِثَ مُوسىٰ كَليم الله،

السَّلام عَلَيْك يا وارِثَ عيسىٰ رُوحِ اللهِ،

السَّلام عَلَيْك يا وارِثَ مُحَمَّدٍ حَبيبِ اللهِ،

السَّلام عَلَيْك يا وارِث أَمير ِالْمُؤْمِنين عَلَيْه السَّلامُ وَلِيِّ اللهِ.

السَّلامُ عَلَيْكَ يَا ابْن مُحَمَّدٍ الْمُصْطَفىٰ،

السَّلامُ عَلَيْكَ يَا ابْن عَلِيٍّ الْمُرْتَضىٰ،

السَّلامُ عَلَيْكَ يَا ابْن فاطِمَةَ الزَّهْرآءِ،

السَّلامُ عَلَيْكَ يَا ابْنَ خَديجَةَ الْكُبْرىٰ،

السَّلامُ عَلَيْكَ يا ثَارَ اللهِ وَابْن ثارِهِ والْوِتْرَ الْمَوْتُورَ.

اَشْهَدُ اَنَّكَ قَدْ اَقَمْتَ الصَّلاةَ وَآتَيْتَ الزَّكاةَ وَاَمَرْتَ بِالْمَعْرُوفِ وَنَهَيْتَ عَن المُنْكَرِ وَاَطَعْتَ اللهَ وَرَسُولَهُ حَتى اَتاكَ الْيَقينُ.

فَلَعَن اللهُ اُمَّةً قَتَلَتْكَ وَلَعَن اللهُ اُمَّةً ظَلَمَتْكَ وَلَعَن اللهُ اُمَّةً سَمِعَتْ بِذلِكَ فَرَضِيَتْ بِهِ.

يا مَوْلايَ يا اَبا عَبْدِ اللهِ؛ اَشْهَدُ اَنَّكَ كُنْتَ نُوراً فِي الأصْلابِ الشّامِخَةِ وَالأرْحامِ الْمُطَهَّرَةِ، لَمْ تُنَجِّسْكَ الْجاهِلِيَّةُ بِأَنْجاسِها وَلَمْ تُلْبِسْكَ مِن مُدْلَهِمّاتِ ثِيابِها.

وَاَشْهَدُ اَنَّكَ مِن دَعآئِمِ الدّين وَاَرْكان الْمُؤْمِنينَ.

وَاَشْهَدُ اَنَّكَ الإِمام الْبَرُّ التَّقِيُّ الرَّضِيُّ الزَّكِيُّ الْهادِي المَهْدِيُّ،

وَاَشْهَدُ اَن الاْئِمَّةَ مِن وِلْدِكَ كَلِمَةُ التَّقْوىٰ وَاَعْلامُ الْهُدىٰ وَالْعُرْوَةُ الْوُثْقىٰ وَالْحُجَّةُ عَلى اَهْلِ الدُّنْيا.

وَاُشْهِدُ اللهَ وَمَلائِكَتَهُ وَاَنْبِيآءَهُ وَرُسُلَهُ اَنِّي بِكُم مُؤْمِن وِبِاِيابِكُمْ مُوْقِن بِشَرائِعِ ديني وَخَواتيمِ عَمَلي، وَقَلْبي لِقَلْبِكُم سِلْمٌ وَاَمْري لأِمْرِكُم مَتَّبِعٌ.

صَلَواتُ اللهِ عَلَيْكُم وَعَلى اَرْواحِكُم وَعَلى اَجْسادِكُم وَعَلى اَجْسامِكُم وَعَلى شاهِدِكُم وَعَلى غائِبِكُم وَعَلى ظاهِرِكُم وَعَلى باطِنِكُم.

ثمّ انكبّ على القبر وقّبِّله وقُل:

بِاَبي اَنْت وَاُمّي يَا بْن رَسُولِ الله،

بِاَبي اَنْت وَاُمّي يا اَبا عَبْدِ الله،

لَقَدْ عَظُمَتِ الرَّزِيَّة وَجَلَّت الْمُصيبَة بِك عَلَيْنا وَعَلى جَميع اَهْلِ السَّماوات ِوَالاْرْضِ.

فَلَعَن الله اُمَّةً اَسْرَجَتْ وَاَلْجَمَتْ وَتَهَيَّاَتْ لِقِتالِك.

يا مَوْلاي يا اَبا عَبْدِ الله؛ قَصَدْتُ حَرَمَك وَاَتَيْت اِلى مَشْهَدِك اَسْأَلُ الله بِالشَّأْن الَّذي لَك عِنْدَه وَبِالْمَحَلِّ الَّذي لَك لَدَيْه اَنْ يُصَلِّيَ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَاَنْ يَجْعَلَني مَعَكُم فِي الدُّنْيا وَالآْخِرَة.

ثم قم فصلِّ ركعتين عند الرأس؛ اقرأ فيهما ما أحببت فإذا فرغت من صلاتك فقل:

اَللّهُمَّ اِنّي صَلَّيْتُ وَرَكَعْتُ وَسَجَدْتُ لَك وَحْدَك لا شَريكَ لَكَ، لأِنَّ الصَّلاة وَالرُّكُوعَ وَالسُّجُودَ لا يَكُونُ إِلاّ لَكَ، لأِنَّكَ اَنْت اللهُ لا إِلهَ إِلاّ اَنْتَ.

اَللّهُمَّ صَلِّ عَلى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَاَبْلِغْهُم عَنّي اَفْضَلَ السَّلامِ وَالتَّحِيَّةِ وَارْدُدْ عَلَيّ مِنْهُم السَّلامَ.

اَللّهُمَّ وَهاتانِ الرَّكْعَتانِ هَدِيَّةٌ مِنّي اِلى مَوْلايَ الْحُسَيْنِ بْن عَلِيٍّ عَلَيْهِمَا السَّلام.

اَللّهُم صَلِّ عَلى مُحَمَّدٍ وَعَلَيْه وَتَقَبَّلْ مِنّي وَاْجُرْني عَلى ذلِكَ بِاَفْضَلِ اَمَلي وَرَجآئي فيك وَفي وَلِيِّك يا وَلِي الْمُؤْمِنين.

ثم قم وصر إلى عند رجلي القبر وقف عند رأس علي بن الحسين، عليهما السلام، وقل:

اَلسَّلامُ عَلَيْكَ يَا بْن رَسُولِ الله،

السَّلام عَلَيْك يَا بْن نَبِي الله،

السَّلام عَلَيْك يَا بْن أمير الْمُؤْمِنينَ،

السَّلامُ عَلَيْكَ يَا بْنَ الْحُسَيْنِ الشَّهيدِ،

السَّلام عَلَيْك اَيُّهَا الشَّهيدُ،

السَّلام عَلَيْك اَيُّهَا الْمَظْلُومُ وَابْنَ الْمَظْلُومِ.

لَعَنَ اللهُ اُمَّةً قَتَلَتْك،

وَلَعَنَ اللهُ اُمَّةً ظَلَمَتْكَ،

وَلَعَنَ اللهُ اُمَّةً سَمِعَتْ بِذَلِك فَرَضِيَت بِه.

ثمّ انكبّ على القبر وقبّله وقل:

السَّلامُ عَلَيْكَ يا وَلِيَّ اللهِ وَابْنَ وَلِيِّهِ.

لَقَدْ عَظُمَتِ الْمُصِيْبَةُ وَجَلَّتِ الرَّزِيَّةُ بِكَ عَلَيْنا وَعَلى جَميع الْمُسْلِمِينَ،

فَلَعَن الله اُمَّة قَتَلَتْكَ،

وَاَبْرَأُ اِلَى الله وَاِلَيْك مِنْهُمْ.

ثم اخرج من الباب الذي عند رجلي علي بن الحسين، عليهما السلام، ثم توجه إلى الشهداء وقل:

السَّلام عَلَيْكُم يا اَوْلِيآءَ الله وَاَحِبّآءَهُ،

السَّلامُ عَلَيْكُم يا اَصْفِيآء اللهِ وَاَوِدّآءَهُ،

السَّلام عَلَيْكُم يا اَنْصارُ دينِ اللهِ،

السَّلام عَلَيْكُم يا اَنْصارَ رَسُولِ اللهِ،

السَّلام عَلَيْكُم يا اَنْصارَ أمير الْمُؤْمِنينَ،

السَّلام عَلَيْكُم يا اَنْصارَ فاطِمَةَ سَيِّدَةِ نِسآءِ الْعالَمينَ،

السَّلام عَلَيْكُم يا اَنْصار اَبي مُحَمَّدٍ الْحَسَنِ بْن عَلِيٍّ الْوَلِيِّ الزَّكِيِّ النَاصِحِ،

السَّلام عَلَيْكُم يا اَنْصار اَبي عَبْدِ اللهِ.

بِأبي اَنْتُم وَاُمّي؛

طِبْتُم وَطابَت الأْرْضُ الّتي فيها دُفِنْتُمْ وَفُزْتُم فَوْزاً عَظيماً.

فَيا لَيْتَني كُنْت مَعَكُم فَاَفُوزَ مَعَكُمْ.

فَيالَيْتَني كُنْت مَعَكُم فَاَفُوز مَعَكُمْ.

ثم عد إلى عند رأس الحسين، عليه السلام، وأكثر من الدعاء لك ولأهلك ولوالديك ولإخوانك، فإن مشهده لا تردُّ فيه دعوةُ داعٍ ولا سؤال سائلٍ.

Ibn Qawlawayh, in his book titled ‘al-Mazar’ records the following on the authority of Safwan:

I asked Imam as-Sadiq, peace be upon him, to permit me to visit (the holy tomb of) my master Imam al-Husayn, peace be upon him, and also asked him to guide me what to do. The Imam said to me:

“O Safwan, before you begin your journey to visit the tomb of Imam Husayn, you should fast for three days and, on the third day, wash yourself, gather your family members, and recite (the Du’a): O Allah, I keep with you… etc.”

Imam as-Sadiq, peacebe upon him, then taught Safwan a Du’a to be recited near the River Euphrates.”

He, peacebe upon him, then said:

“Wash yourself in the River Euphrates, for my father, on the authority of his fathers, narrated that the Messenger of Allah, peace be upon him and his family, said:

After my demise, my son (al-Husayn) will be killed on the bank of the Euphrates. He who washes himself in that river (intending to visit the tomb of al-Husayn) will have all of his sins eradicated as if he has just been born by his mother.”

Imam as-Sadiq, peacebe upon him, then said:

As you wash yourself in the river, recite the following:

(I begin) by the Name of Allah and (I seek help) from Allah. O Allah, (I beseech toYou to) make this water for me as light, purification, shelter, and remedy from every malady, ill, epidemic, or defect. O Allah,purify my heart through this water, expand my breast for me, and make my affair easy to me.

When you finish washing yourself, put on two dresses and offer a two-Rak’at (unit of prayer) prayer not very far from the bank of the river. That is the very place about which Allah said:

And in the earth there are tracts side by side and gardens of grapes and corn and palm trees having one root and (others) having distinct roots-- they are watered with one water, and We make some of them excel others in fruit. (The Holy Quran; Sura of ar-Ra’d 13:4.)

As you finish your prayer, direct towards Hair with tranquility and solemnity. As you walk, try to make short steps, for Allah, Exalted is He, shall record for you the reward of Hajj (holy pilgrimage to Mecca - obligatory in definite conditions and season) and ‘Umrah (recommended pilgrimage to Mecca). Try to be pious-hearted with tearful eyes. Recite as much as possible Takbir (saying Allahu Akbar - Allah is the Most Great), Tahlil (saying La ilaha illa (a)llah - There is no god but Allah), statements of praising Allah and sending blessings on Muhammad and his family in general and blessings on Husayn in particular, and cursing those who killed him and those who were the main reason beyond so.

At the door of Hair, stop and recite:

Allah is, verily, the Most Great, very much thanks is due to Allah, and praise Allah in morns and eves. All praise is due to AllahWho guided us to this, and we would not have found the way had it not been that Allah had guided us; certainly the apostles of our Lord brought the truth.”

Then, you should recite:

“Peacebe upon you, O the Messenger of Allah.

Peacebe upon you, O the Prophet of Allah. Peacebe upon you, O the seal of the prophets.

Peacebe upon you, O the chief of the Messengers (of Allah).

Peacebe upon you, O the Beloved of Allah.

Peacebe upon you, O the commander of the faithful ones.

Peacebe upon you, O the master of the prophets’ successors. Peacebe upon you, O the leader of the white-forheaded and white-footed ones (on the Day of Resurrection).

Peacebe upon you, O son of Fatimah the chiefess of the women of this world.

Peacebe upon you and upon the Imams from your progeny.

Peacebe upon you, O the successor of Amir al-Mu’minin (the commander of the faithful ones).

Peacebe upon you, O veracious and shahid (martyr).

Peacebe upon you, O Angels of Allah who reside in this holy shrine.

Peace be upon you, O my Lord’s Angels who surround the tomb of al-Husayn, peace be upon him.

Peacebe upon all of you forever as long as there are day and night.”

You should then say:

“Peacebe upon you, O Abu ′Abdullah.

Peacebe upon you, O son of the Messenger of Allah.

Peacebe upon you, O son of Amir al-Mu’minin.

I am your slave and son of your slave and bondmaid.

I confess of my servantship to you, acquit from being opposite to you, accede to anyone who accedes to you, and antagonize him who antagonizes you. I direct towards your holy shrine, seek shelter of your (burial) place, and seek nearness to you through directing to you.

O the Messenger of Allah, may I enter?

O the Prophet of Allah, may I enter?

O Amir al-Mu’minin, may I enter?

O the chief of the prophets’ successors, may I enter? O Fatimah the chiefess of the women of the world, may I enter?

O my master Abu ‘Abdullah, may I enter?

O my master and son of the Messenger of Allah, may I enter?”

If you feel your heart has become submissive and your eyes have become tearful, then that will be the sign of permission to enter. You then should enter and recite:

“All praise is due to Allah the One, the Unique, the Single, the Absolute Who guided me to be loyal to you, gave me exclusively the change to visit your tomb, and made it easy for me to direct to you.”

You should then come near the door of the dome from the Imam’s head’s side and recite:

Peacebe on you, O the inheritor of Adam the sincerely attached friend of Allah!

Peacebe on you, O the inheritor of Noah, the prophet of Allah!

Peacebe on you, O the inheritor of Abraham, the intimate friend of Allah!

Peacebe on you, O the inheritor of Moses who spoke to Allah!

Peacebe on you, O the inheritor of Jesus who received peace, joy, and mercy from Allah!

Peacebe on you, O the inheritor of Muhammad, the dearest beloved of Allah!

Peace be on you, O the inheritor of Amirul- Mu’minin, peace be upon him.

Peacebe on you, O the son of Muhammad al-Mustafa!

Peacebe on you, O the son of ′Ali al-Murta¨a!

Peacebe upon you, O the son of Fatimah al-Zahra!

Peacebe on you, O the Khadijah al-Kubra!

Peacebe on you, O he whose blood-claimer is Allah, He is the blood-claimer of your father also, as those who persecuted you, your relatives and friends have not been punished for the crimes.

I bear witness that verily you established the prayers, gave the zakat (prescribed share) to the needy, commanded to do what is right and lawful, not to do that which is wrong and unlawful, obeyed Allah and His Messenger till the inevitable came unto you.

So, Allah condemns those who killed you to eternal punishment; Allah casts those who maltreated you into Hell, Allah damns those who heard the event and rested satisfied.

O My Master, O Abu ′Abdullah! I bear witness that verily you were a light in the sublime loins and purified wombs; the impurities of ignorance did not even tough you, nor could its soiled and dirty bearing ever smear you.

I bear witness that, verily, you are the mainstay of the religion, and the supporter of the faithful ones.

I bear witness that, verily, you are a pious, God-fearing, favorite, wise, and rightly guided (Imam).

I bear witness that the Imams, in your progeny, are the words of wisdom, the signs of guidance, the safe handle of Islam, and the decisive argument for the humankind.

I call Allah to give witness, and also His Angels, His Prophets, His Messenger, that, verily, I believe in (all of) you, that I am sure of your Return, joined to the divine laws of my belief, and my accomplishments; my mind and soul resigned to your obedience, my conduct following the example of your behavior.

Blessings of Allah be on (all of) you, on your souls, on your bodies, on your forms, (when) you are in view, (when) you are out of sight, on your style, and on your substance.

Then throw yourself on the tomb, kiss it, and recite:

My father and motherbe sacrificed for you, O son of the Messenger of Allah!

My father and motherbe sacrificed for you, O Abu ′Abdullah!

Verily terrible was the calamity, and your suffering casts gloom upon us and upon all the people of the heavens and the earth.

Therefore, curse of Allah be on the people who saddled up, gave rein to their horses and prepared to kill you.

O my Master, O Abu ′Abdullah! I moved towards your sacred shrine and came to visit you, I beseech Allah in the name of your honor and your status you enjoy before Him to send blessings on Muhammad and on the children of Muhammad, and keep me with you in this world and in the Hereafter.

Then you should stand up for offering a two-Rak’at prayer next to the place of the Imam’s head. In this prayer, you can recite any Quranic chapter you like. When you finish, you should recite:

O Allah, I have offered a prayer, genuflected, and prostrated myself for sake ofYou purely particularly, since You have no associate and since none at all is worth of prayer, genuflection, and prostration except You.

O Allah,send blessings on Muhammad and the children of Muhammad, and send them my best greetings and compliment, and send their replies to me.

O Allah, accept this prayer that I have offered as present from me to my master al-Husayn ibn ′Ali, peace be upon both of them.

O Allah, send blessings on Muhammad and on him (al-Husayn) and accept my effort and reward me for it in the best rewarding that I anticipate and hope from You and from Your saint. You are surely the Guardian of the faithful ones.

Then, move to the place of the Imam’s legs, stop at the place of the head of ‘′Ali ibn al-Husayn, peacebe upon them, and recite:

Peacebe upon you, O son of the Messenger of Allah.

Peacebe upon you, O son of the Prophet of Allah.

Peacebe upon you, O son of Amir al-Mu’minin (the commander of the faithful ones).

Peacebe upon you, O son of al-Husayn the shahid (martyr).

Peacebe upon you, O shahid.

Peacebe upon you, O the wronged and harassed one and son of the wrong and harassed one.

Curse of Allah be on those who killed you.

Curse of Allah be on those who persecuted you.

Curse of Allah be on those who heard this even but rested satisfied.

You should then throw yourself on the tomb, kiss it, and recite:

Peacebe upon you, O the saint of Allah and son of the saint of Allah.

Verily terrible was the calamity, and your suffering casts gloom upon us and upon all of Muslims.

So, curse of Allah be on those who killed you, and I disconnect all links with them and turn to Allah and you.

Then you should leave the door at the place of ′Ali ibn al-Husayn’s legs, direct towards the martyrs, and recite:

Peace be upon all of you, O the saints and dears of Allah.

Peacebe upon all of you, O the adorers of Allah and the sincerely attached to Him.

Peacebe upon all of you, O the helpers of Allah’s religion.

Peacebe upon all of you, O the helpers of the Messenger of Allah.

Peacebe upon all of you, O the helpers of Amir al-Mu’minin.

Peacebe upon all of you, O the helpers of Fatimah the chiefess of the women of this world.

Peacebe upon all of you, O the helpers of Abu Muhammad al-Hasan ibn ‘′Ali the sincere, pure, and faithful saint.

Peacebe upon all of you, O the helpers of Abu ′Abdullah.

My father and motherbe sacrificed for you.

Verily, you were pure; therefore, the land wherein you are buried has been purified. You also attained your end and won great fortune.

Would that we were with you, so that we could also share the accomplishment with you.

Would that we were with you, so that we could also share the accomplishment with you.

You should then return to the place where the head of Imam al-Husayn, peace be upon him, is buried, supplicate to Allah as much as you can, pray for yourself, your family members, your parents, and your friends, for any prayer in the holy shrine of Imam al-Husayn shall never be rejected or denied.

Chapter 2: Moral Features of the Arabs

Opposing Traits

Despite the savage nature and plundering inclinations, the nomadic Arab possessed some good traits such as generosity, hospitality and bravery. He strongly stuck to his promises and kept his word so much so that at times he even endangered his wellbeing to keep his promises; and this loyalty to his promises was his most distinguishing feature. The presence of such differing traits in the nomadic Arabs makes us wonder.

If the Arabs had not lived in such a hostile land, it would have been difficult for us to know the reason for such contrasts. The same Arab who desired for plundering and did not hesitate to commit the most vicious crimes showed sympathy, emotions and hospitality inside his tent. If a needy person referred to him for help, he would assist him generously and at times would endanger his own life for their wellbeing.86 A nomadic Arab considered it the highest point of honor and dignity to show bravery on the battlefield, to be extremely generous, to be loyal to his tribal interests, and to be harsh in taking revenge against those who have wronged him or his relatives or tribe.87

The Roots for the Arab's Good Manners

Despite the fact that Arabs were most often engaged in bloody fights over the possession of pastures, they had come to understand this truism that they should engage in the highest form of hospitality towards others since they lived in a hostile land in which resting-places or hotels were not available to provide travelers with shelters. Poets at the Ignorance Era, who acted like journalists of our time, used to emphasize the notion of hospitality and admire this human trait more than other human traits.88

It should be however noted that the roots of most of their good traits, such as bravery, hospitality, generosity, and protecting the needy, did not rest in their human and spiritual values; rather, these traits had their roots in the culture of the Ignorance Era. They performed these human traits out of their rivalry and competition with other members of society. This is because that harsh environment called for bravery and audacity. Love for a good name and leadership and fear of poets' criticism and wish to avoid being called misers and mean persons led Arabs to show great signs of generosity and protection towards those in trouble.89

Ignorance and Superstition

The nomadic Arab of Hijaz who lived mostly in the desert lacked true civilization; he was dominated by extreme fanatics and incapable of comprehending the relations of nature. He could not analyze the phenomena in nature critically and was unable to understand cause and effect relations. When a sick man received some drugs, he was incapable of analyzing critically the relationship between pain and disease. The only thing he knew was the fact that his clan-mates used to take this medicine under similar conditions. For instance, he naively accepted that the tribal chief's blood would remedy the disease of rabies, which was the result of a dog's bite. In the same way, he was under the illusion that the cause of sickness was a malicious spirit which entered the sick man's body.

For this reason, attempts were made to expel this intruder from the sick man's body. In the case of mental sickness, they used to put the dead men's stones over the ill person’s body so that illness might be cured. They strongly believed in spirits; they believed these creatures loomed in deserted places at night or they trouble travelers at night. When cows were taken to the river to drink water and a cow refused to drink, they thought the reason for her refusal was the presence of a devil inside the bull’s horns. In order to drive the devil away, they used to strike the head of the bull.90 Such funny events were very common among them.

The Arabs would not show any sign of doubt regarding these superstitious acts so far as they were carried out by others, because the source of doubt and skepticism lies in one's critical thinking. They lacked such sophistications in those days. Of course, at times some bright signs of clear thinking and bright ideas could be observed in their poems, proverbs and tales. However, even these lacked deep thought or analytic aspects. This inability of analysis of phenomena was the root of all sorts of superstitions in which they strongly believed and books of the history of the Arabs contain a lot of them.91

Arab Sciences and Arts

Some scholars have tried to prove that the nomadic Arabs were in command of such sciences as medicine, astronomy and physiognomy.92 However, this is an exaggeration. The Arab's knowledge in these domains was sporadic, unorganized and mostly based on lucky guesses. This sort of knowledge came down to them through elderly women and men of the tribe. It could not be termed science. For instance, the Arabs’ knowledge of astronomy was limited to the recognition of some stars and the time of their rising and setting. This kind of knowledge was necessary for the navigation of their camels on the vast expanses of the deserts or the recognition of the time for prayers. Ibn Khaldun states,

Their knowledge of medicine was based, most often, on short-lived and narrow experiences. This sort of medicine was inherited from elderly men and women from one generation to another. Some sick people might haphazardly be cured, but these treatments were not based on any laws.93

The medical treatment of some physicians such as Harith ibn Kildah was of this sort.

An illiterate nation

In the interpretation of the Holy Qur'an, people of Hijaz were illiterate. They had remained as illiterate as when they were born. They could neither write nor read. Al-Buladhari states:

At the advent of Islam, only seventeen persons in Quraysh and Yathrib and eleven others from the tribes of Aws and Khazraj could read or write.94

This situation existed in spite of the fact that people of Quraysh were affluent in Mecca and business and trade naturally asked for a trader to be literate. Thus, how is it possible for such an advanced stage of science?

Poetry

At the Ignorance Era, the only privilege the nomadic Arabs possessed was their skill in poetry and rhetoric. Poetry, in particular, had reached its climax. Poets played the roles of historians, genealogists, satirists, moralists, journalists, fortune-tellers and war-announcers.95 In those days, the great Arab poets used to present their poems at season-bazaars, such as the bazaar of ‘Uka¨, Dhi’l-Majaz, and al-Majannah,96 which were held in the form of trade, literary and general exhibitions. The selection of any poem as a masterpiece was a great sign for the poet and his tribe and his poem was hung on the Kaaba's walls.97 For this reason, they were called al-Mu’allaqat (the suspensions). Arab poems, despite their superficial eloquence, lacked sublime thoughts and richness due to the fact that this nation lacked proper culture and civilization. The contents of this poetry relied heavily on the topics of love, wine, women, epics, and tribal issues and their beauty lay in the superficial glamour of language and literary subtleties.

Arabs and the Neighboring Civilizations

When we study Arab sciences and arts, we may ask the following question: Did the Arabs of the Ignorance Era benefit from the two civilized nations of those days: namely, Iran and Rome? Did their trade transactions with these two states change their way of life in any way? To answer these questions, we should be reminded that people of Hijaz, due to their geopolitical status, were not only away from the political domination of the neighboring lands but also stayed away from their cultural influences. Arabs could have the influences of the neighboring civilizations and cultures only in three ways: trade, the Iranians, and the Jews and Christians.

We should however see to what degree this influence was active. Some remarks made by certain historians considering this topic have been exaggerative. For instance, some say:

The relations of the Arab tribes with both Iran and Rome to a certain degree made them familiar with these two civilizations: Those Arabs who traveled between Iran and Rome for trade purposes observed the manifestations of civilization in these two centers. These influences could be vividly observed in the poems left from the Ignorance Era. Furthermore, many travelers and traders took with them many words and stories from Iran and Rome to the Arabian Peninsula; in this way, some of the ideologies of Iranians and Romans entered Arab culture.98

However, it should be noted that these trade transactions between traders of Hijaz and the Iranian or Roman merchants did not have any significant influence over the cultural or intellectual advancement of these people. This is because information was hard to pass through mental sieves of these nomads. Most often, what they passed on to others contained a lot of distortions. This is shown in many Arab axioms whose sources are either Solomon's tales or Iranian stories. In general, the Arabs in those days did not receive science from others systematically. The obstacles in the way of such receptions were the following:

(1) Natural barriers, such as mountains, seas, and deserts; these barriers created problems for Arab's connection with the outside world.

(2) Huge mental, intellectual and social differences between the Romans and Iranians on one hand and the Arabs on the other hand.

(3) Illiteracy among the Arabs had caused those who came in contact with both Iranians and Romans to memorize and narrate the axioms or the tales in such a way as to be comprehensible to ordinary people.

Thus, it could be concluded that the Arab's relationships with the neighboring lands had effects only on their financial, material and literary life.99

On the Jews' influences too, it is said that they emigrated to Hijaz since the time of Prophet Moses due to the Romans' aggressions after the destruction of Jerusalem.100 The arrival of Jews in Hijaz had a tremendous effect on the social life of the whole region and the stories of the Old Testament and Talmud became known to the Arabs of Hijaz.101

Of course, the influence of Jewish culture on the people of the Arabian Peninsula cannot be denied and there are documents revealing the fact that the Jews were superior to the Arabs in the intellectual and religious domains. Even after the advent of Islam, many Muslims used to ask them religious questions.102 Since Judaism, like Christianity, had been severely distorted, the thoughts that the Arabs received from the Jews were extremely disturbed and distorted. Not only were Jewish instructions unhelpful but also they added to the Arabs’ confusion.

The Arab's Inferiority vis-à-vis Iran and Rome

As we have already noted, people of Hijaz used to have a tribal life in the desert, lacking central government to unite them. They were mostly involved in tribal conflicts. For this reason, they were wretched and backward and were not noticed by the people of the world.

The Arabs were so entangled in the narrow sphere of their tribal atmosphere and were so involved in the prejudices and dogmas. They were also so deprived and disorganized that they could never think about affairs occurring outside their immediate surroundings. They could never think of defeating their neighboring powerful states of Iran and Rome; rather, they felt extremely powerless, wretched and inferior towards these two civilizations. An Arab person, namely Qatadah, introduced the Arabs of those days as the most miserable, wretched, backward, misguided, begging and hungry people in the world. He says,

“The Arabs were caught between two lions, from both of whom they feared.”103

A piece of evidence for this feeling of inferiority comes from the Holy Prophet's dialogue with the Arabs in Mecca. When he was trying to spread his ideologies among the Arabs, he encountered a group of distinguished Arab individuals. He recited to them some of the verses of the Holy Qur'an which were concerned with native and ethical instructions. All of them were highly moved; they began to admire the verses. However, their chief, al-Muthanna ibn Harithah, remarked:

“We are caught between two stretches of water. On one side lie the Arab shores; on the other lie Iran and Khosrow rivers. We have pledged to Khosrow not to create any problem and not to protect or shelter any wrongdoer. Perhaps your ideologies are not palatable to the kings. If we do anything wrong here, it would be pardoned, but such mistakes and errors in the Iranian borders are not pardonable by Khosrow, the king of Iran.104

Imaginary Pride

Regarding the Arab inferiority complex, historians have written:

The Tamim tribe faced a drought, but Khosrow did not allow them to make use of the fertile lands of Iraq. Then, one of their noblemen, named Hajib ibn Zurarah, came to Khosrow's court as a representative of his tribe. Khosrow said, “You, Arabs, are traitors. If I let you use these fertile lands, you will agitate and excite people against me and make me worried.” Hajib replied, “I assure you such a thing would never happen.” Khosrow then asked, “How would you guarantee this?” Hajib answered, “I pledge my bow with you.” Khosrow accepted. Thus, Hajib's bow was kept by Khosrow as a pledge (Hajib's bow was a symbol of his bravery, chivalry and manhood). After Hajib's death, his son ‘Utarad received his father's bow from Khosrow.105 After this event and for a long time, people of the Tamim tribe considered this pledge high point of honor.106

On the other hand, since the Banu-Shayban, with the assistance of Banu-’Ujal and Banu-Yashkur, had overcome Khosrow Parviz in the Battle of Dhi-Qar,107 this victory was a point of honor for them; they looked at it unbelievingly. Whenever they remembered it, they would take pride in it. They did not dare to call it the victory of Arabs over the Persians; they considered it an accident, but not as point of honor. They would recognize it as the pride of three Arab tribes and not just one. Their self-admiration reached such a point that Abu-Tammam, a poet, composed a poem in the honor of Abu-Dulaf al-’Ajali in spite of the fact that the Tamim tribe had one day taken pride in having asked Khosrow to accept Hajib's bow as a sign of his pledge for loyalty:

Once Tamim took honor in having pledged his bow and considered this as a point of honor;

However, your swords at the war of Dhi-Qar overthrew the thrones of those who had taken Hajib's bow as a pledge.108

The Ignorance Era

In our discussions so far, we have referred to the people of the Arabian Peninsula prior to the advent of Islam as an ignorant people, living in an era of ignorance. There are documents showing that this idiomatic expression was taken from the Holy Qur'an and was used by Muslims to describe this specific era and had taken on a special meaning and flavor.109 Some contemporary historians estimate the time interval of 150-200 years prior to Prophet Muhammad's prophethood for the existence of the Ignorance Era.110

Although the word Jahiliyyah is taken from Jahl (meaning ignorance), the word Jahl here is not taken to be the opposite of science or knowledge; rather, it the opposite of wisdom and logic.

Having lacked knowledge, the people of the Arabian Peninsula were illiterate at that time. They were given the name ignorant not due to their lack of knowledge, but because of their wrong and negative attitudes and illogical thinking and because of their prejudice, selfishness, false pride and vengeful attitude. Islam, however, strongly opposed these negative and destructive inclinations.111 Perhaps, under such conditions, jahl connotes the meaning of being stupid, which is not based on illiteracy.112

In the Holy Qur'an, the word ignorance or Jahiliyyah has been used with the meanings we have already referred to. Some of those cases are referred to below:

(1) The unfounded expectations of some superficial believers who wanted the Holy Prophet to do things in accordance with their whimsical wishes were termed Ignorant. (Qur’an 5: 50)

(2) God has referred to the blind tribal prejudices of the idol-worshipping Arab as ignorance. (Qur’an 48: 26)

(3) The Holy Prophet's wives were warned not to appear among community with the ornaments of the women of the earlier times. (Qur’an 33:33)

(4) God refers to the feeble-minded who, after the defeat of Muslims in the Battle of Uhud, had lost their faith and their morale as ignorant. (Qur’an 3:154)

(5) God tells the story of the nation of Prophet Moses who had refused his orders to sacrifice a cow by replying, “Do you make fun of us?” Then, Prophet Moses remarked, “I take shelter in God not to be one of the ignorant ones.” (Qur’an 2: 67)

Depicting the miserable life of the idol-worshipping Arabs, Imam ‘Ali (a.s) refers to their stupidity.113

Chapter 2: Moral Features of the Arabs

Opposing Traits

Despite the savage nature and plundering inclinations, the nomadic Arab possessed some good traits such as generosity, hospitality and bravery. He strongly stuck to his promises and kept his word so much so that at times he even endangered his wellbeing to keep his promises; and this loyalty to his promises was his most distinguishing feature. The presence of such differing traits in the nomadic Arabs makes us wonder.

If the Arabs had not lived in such a hostile land, it would have been difficult for us to know the reason for such contrasts. The same Arab who desired for plundering and did not hesitate to commit the most vicious crimes showed sympathy, emotions and hospitality inside his tent. If a needy person referred to him for help, he would assist him generously and at times would endanger his own life for their wellbeing.86 A nomadic Arab considered it the highest point of honor and dignity to show bravery on the battlefield, to be extremely generous, to be loyal to his tribal interests, and to be harsh in taking revenge against those who have wronged him or his relatives or tribe.87

The Roots for the Arab's Good Manners

Despite the fact that Arabs were most often engaged in bloody fights over the possession of pastures, they had come to understand this truism that they should engage in the highest form of hospitality towards others since they lived in a hostile land in which resting-places or hotels were not available to provide travelers with shelters. Poets at the Ignorance Era, who acted like journalists of our time, used to emphasize the notion of hospitality and admire this human trait more than other human traits.88

It should be however noted that the roots of most of their good traits, such as bravery, hospitality, generosity, and protecting the needy, did not rest in their human and spiritual values; rather, these traits had their roots in the culture of the Ignorance Era. They performed these human traits out of their rivalry and competition with other members of society. This is because that harsh environment called for bravery and audacity. Love for a good name and leadership and fear of poets' criticism and wish to avoid being called misers and mean persons led Arabs to show great signs of generosity and protection towards those in trouble.89

Ignorance and Superstition

The nomadic Arab of Hijaz who lived mostly in the desert lacked true civilization; he was dominated by extreme fanatics and incapable of comprehending the relations of nature. He could not analyze the phenomena in nature critically and was unable to understand cause and effect relations. When a sick man received some drugs, he was incapable of analyzing critically the relationship between pain and disease. The only thing he knew was the fact that his clan-mates used to take this medicine under similar conditions. For instance, he naively accepted that the tribal chief's blood would remedy the disease of rabies, which was the result of a dog's bite. In the same way, he was under the illusion that the cause of sickness was a malicious spirit which entered the sick man's body.

For this reason, attempts were made to expel this intruder from the sick man's body. In the case of mental sickness, they used to put the dead men's stones over the ill person’s body so that illness might be cured. They strongly believed in spirits; they believed these creatures loomed in deserted places at night or they trouble travelers at night. When cows were taken to the river to drink water and a cow refused to drink, they thought the reason for her refusal was the presence of a devil inside the bull’s horns. In order to drive the devil away, they used to strike the head of the bull.90 Such funny events were very common among them.

The Arabs would not show any sign of doubt regarding these superstitious acts so far as they were carried out by others, because the source of doubt and skepticism lies in one's critical thinking. They lacked such sophistications in those days. Of course, at times some bright signs of clear thinking and bright ideas could be observed in their poems, proverbs and tales. However, even these lacked deep thought or analytic aspects. This inability of analysis of phenomena was the root of all sorts of superstitions in which they strongly believed and books of the history of the Arabs contain a lot of them.91

Arab Sciences and Arts

Some scholars have tried to prove that the nomadic Arabs were in command of such sciences as medicine, astronomy and physiognomy.92 However, this is an exaggeration. The Arab's knowledge in these domains was sporadic, unorganized and mostly based on lucky guesses. This sort of knowledge came down to them through elderly women and men of the tribe. It could not be termed science. For instance, the Arabs’ knowledge of astronomy was limited to the recognition of some stars and the time of their rising and setting. This kind of knowledge was necessary for the navigation of their camels on the vast expanses of the deserts or the recognition of the time for prayers. Ibn Khaldun states,

Their knowledge of medicine was based, most often, on short-lived and narrow experiences. This sort of medicine was inherited from elderly men and women from one generation to another. Some sick people might haphazardly be cured, but these treatments were not based on any laws.93

The medical treatment of some physicians such as Harith ibn Kildah was of this sort.

An illiterate nation

In the interpretation of the Holy Qur'an, people of Hijaz were illiterate. They had remained as illiterate as when they were born. They could neither write nor read. Al-Buladhari states:

At the advent of Islam, only seventeen persons in Quraysh and Yathrib and eleven others from the tribes of Aws and Khazraj could read or write.94

This situation existed in spite of the fact that people of Quraysh were affluent in Mecca and business and trade naturally asked for a trader to be literate. Thus, how is it possible for such an advanced stage of science?

Poetry

At the Ignorance Era, the only privilege the nomadic Arabs possessed was their skill in poetry and rhetoric. Poetry, in particular, had reached its climax. Poets played the roles of historians, genealogists, satirists, moralists, journalists, fortune-tellers and war-announcers.95 In those days, the great Arab poets used to present their poems at season-bazaars, such as the bazaar of ‘Uka¨, Dhi’l-Majaz, and al-Majannah,96 which were held in the form of trade, literary and general exhibitions. The selection of any poem as a masterpiece was a great sign for the poet and his tribe and his poem was hung on the Kaaba's walls.97 For this reason, they were called al-Mu’allaqat (the suspensions). Arab poems, despite their superficial eloquence, lacked sublime thoughts and richness due to the fact that this nation lacked proper culture and civilization. The contents of this poetry relied heavily on the topics of love, wine, women, epics, and tribal issues and their beauty lay in the superficial glamour of language and literary subtleties.

Arabs and the Neighboring Civilizations

When we study Arab sciences and arts, we may ask the following question: Did the Arabs of the Ignorance Era benefit from the two civilized nations of those days: namely, Iran and Rome? Did their trade transactions with these two states change their way of life in any way? To answer these questions, we should be reminded that people of Hijaz, due to their geopolitical status, were not only away from the political domination of the neighboring lands but also stayed away from their cultural influences. Arabs could have the influences of the neighboring civilizations and cultures only in three ways: trade, the Iranians, and the Jews and Christians.

We should however see to what degree this influence was active. Some remarks made by certain historians considering this topic have been exaggerative. For instance, some say:

The relations of the Arab tribes with both Iran and Rome to a certain degree made them familiar with these two civilizations: Those Arabs who traveled between Iran and Rome for trade purposes observed the manifestations of civilization in these two centers. These influences could be vividly observed in the poems left from the Ignorance Era. Furthermore, many travelers and traders took with them many words and stories from Iran and Rome to the Arabian Peninsula; in this way, some of the ideologies of Iranians and Romans entered Arab culture.98

However, it should be noted that these trade transactions between traders of Hijaz and the Iranian or Roman merchants did not have any significant influence over the cultural or intellectual advancement of these people. This is because information was hard to pass through mental sieves of these nomads. Most often, what they passed on to others contained a lot of distortions. This is shown in many Arab axioms whose sources are either Solomon's tales or Iranian stories. In general, the Arabs in those days did not receive science from others systematically. The obstacles in the way of such receptions were the following:

(1) Natural barriers, such as mountains, seas, and deserts; these barriers created problems for Arab's connection with the outside world.

(2) Huge mental, intellectual and social differences between the Romans and Iranians on one hand and the Arabs on the other hand.

(3) Illiteracy among the Arabs had caused those who came in contact with both Iranians and Romans to memorize and narrate the axioms or the tales in such a way as to be comprehensible to ordinary people.

Thus, it could be concluded that the Arab's relationships with the neighboring lands had effects only on their financial, material and literary life.99

On the Jews' influences too, it is said that they emigrated to Hijaz since the time of Prophet Moses due to the Romans' aggressions after the destruction of Jerusalem.100 The arrival of Jews in Hijaz had a tremendous effect on the social life of the whole region and the stories of the Old Testament and Talmud became known to the Arabs of Hijaz.101

Of course, the influence of Jewish culture on the people of the Arabian Peninsula cannot be denied and there are documents revealing the fact that the Jews were superior to the Arabs in the intellectual and religious domains. Even after the advent of Islam, many Muslims used to ask them religious questions.102 Since Judaism, like Christianity, had been severely distorted, the thoughts that the Arabs received from the Jews were extremely disturbed and distorted. Not only were Jewish instructions unhelpful but also they added to the Arabs’ confusion.

The Arab's Inferiority vis-à-vis Iran and Rome

As we have already noted, people of Hijaz used to have a tribal life in the desert, lacking central government to unite them. They were mostly involved in tribal conflicts. For this reason, they were wretched and backward and were not noticed by the people of the world.

The Arabs were so entangled in the narrow sphere of their tribal atmosphere and were so involved in the prejudices and dogmas. They were also so deprived and disorganized that they could never think about affairs occurring outside their immediate surroundings. They could never think of defeating their neighboring powerful states of Iran and Rome; rather, they felt extremely powerless, wretched and inferior towards these two civilizations. An Arab person, namely Qatadah, introduced the Arabs of those days as the most miserable, wretched, backward, misguided, begging and hungry people in the world. He says,

“The Arabs were caught between two lions, from both of whom they feared.”103

A piece of evidence for this feeling of inferiority comes from the Holy Prophet's dialogue with the Arabs in Mecca. When he was trying to spread his ideologies among the Arabs, he encountered a group of distinguished Arab individuals. He recited to them some of the verses of the Holy Qur'an which were concerned with native and ethical instructions. All of them were highly moved; they began to admire the verses. However, their chief, al-Muthanna ibn Harithah, remarked:

“We are caught between two stretches of water. On one side lie the Arab shores; on the other lie Iran and Khosrow rivers. We have pledged to Khosrow not to create any problem and not to protect or shelter any wrongdoer. Perhaps your ideologies are not palatable to the kings. If we do anything wrong here, it would be pardoned, but such mistakes and errors in the Iranian borders are not pardonable by Khosrow, the king of Iran.104

Imaginary Pride

Regarding the Arab inferiority complex, historians have written:

The Tamim tribe faced a drought, but Khosrow did not allow them to make use of the fertile lands of Iraq. Then, one of their noblemen, named Hajib ibn Zurarah, came to Khosrow's court as a representative of his tribe. Khosrow said, “You, Arabs, are traitors. If I let you use these fertile lands, you will agitate and excite people against me and make me worried.” Hajib replied, “I assure you such a thing would never happen.” Khosrow then asked, “How would you guarantee this?” Hajib answered, “I pledge my bow with you.” Khosrow accepted. Thus, Hajib's bow was kept by Khosrow as a pledge (Hajib's bow was a symbol of his bravery, chivalry and manhood). After Hajib's death, his son ‘Utarad received his father's bow from Khosrow.105 After this event and for a long time, people of the Tamim tribe considered this pledge high point of honor.106

On the other hand, since the Banu-Shayban, with the assistance of Banu-’Ujal and Banu-Yashkur, had overcome Khosrow Parviz in the Battle of Dhi-Qar,107 this victory was a point of honor for them; they looked at it unbelievingly. Whenever they remembered it, they would take pride in it. They did not dare to call it the victory of Arabs over the Persians; they considered it an accident, but not as point of honor. They would recognize it as the pride of three Arab tribes and not just one. Their self-admiration reached such a point that Abu-Tammam, a poet, composed a poem in the honor of Abu-Dulaf al-’Ajali in spite of the fact that the Tamim tribe had one day taken pride in having asked Khosrow to accept Hajib's bow as a sign of his pledge for loyalty:

Once Tamim took honor in having pledged his bow and considered this as a point of honor;

However, your swords at the war of Dhi-Qar overthrew the thrones of those who had taken Hajib's bow as a pledge.108

The Ignorance Era

In our discussions so far, we have referred to the people of the Arabian Peninsula prior to the advent of Islam as an ignorant people, living in an era of ignorance. There are documents showing that this idiomatic expression was taken from the Holy Qur'an and was used by Muslims to describe this specific era and had taken on a special meaning and flavor.109 Some contemporary historians estimate the time interval of 150-200 years prior to Prophet Muhammad's prophethood for the existence of the Ignorance Era.110

Although the word Jahiliyyah is taken from Jahl (meaning ignorance), the word Jahl here is not taken to be the opposite of science or knowledge; rather, it the opposite of wisdom and logic.

Having lacked knowledge, the people of the Arabian Peninsula were illiterate at that time. They were given the name ignorant not due to their lack of knowledge, but because of their wrong and negative attitudes and illogical thinking and because of their prejudice, selfishness, false pride and vengeful attitude. Islam, however, strongly opposed these negative and destructive inclinations.111 Perhaps, under such conditions, jahl connotes the meaning of being stupid, which is not based on illiteracy.112

In the Holy Qur'an, the word ignorance or Jahiliyyah has been used with the meanings we have already referred to. Some of those cases are referred to below:

(1) The unfounded expectations of some superficial believers who wanted the Holy Prophet to do things in accordance with their whimsical wishes were termed Ignorant. (Qur’an 5: 50)

(2) God has referred to the blind tribal prejudices of the idol-worshipping Arab as ignorance. (Qur’an 48: 26)

(3) The Holy Prophet's wives were warned not to appear among community with the ornaments of the women of the earlier times. (Qur’an 33:33)

(4) God refers to the feeble-minded who, after the defeat of Muslims in the Battle of Uhud, had lost their faith and their morale as ignorant. (Qur’an 3:154)

(5) God tells the story of the nation of Prophet Moses who had refused his orders to sacrifice a cow by replying, “Do you make fun of us?” Then, Prophet Moses remarked, “I take shelter in God not to be one of the ignorant ones.” (Qur’an 2: 67)

Depicting the miserable life of the idol-worshipping Arabs, Imam ‘Ali (a.s) refers to their stupidity.113


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