The Fast of Ashura: Sunnah or Bid'a?

[Allahumma salli 'ala Muhammad wa Aali Muhammad]. Ala hubbi Rasul Allah ath-thalitha bi 'ala ala aswatikum [Allahumma salli 'ala Muhammad wa Aali Muhammad]. Bismi-Llahi, Al-Rahmani, Al-Rahim. Al-hamdulil-Lahi Rabbi al-Alameen, wa as-salat wa as-salam 'ala khatim al-Anbiya'i wa al-Mursalin, Sayyidina, wa Nabiyyina, Muhammad wa 'ala Ahli baytih, at-tayyibin, at-tahirin. [Allahumma salli 'ala Muhammad wa 'aali Muhammad].

Salla Allahu alayhi wa ala alihi wa 'ala Ahli Baytih, at-tayyibin, at-tahirin. Salla Allahu alayka ya Rasul Allah. Salla Allahu alayka ya Sayyidi wa ya Mawlay, ya Aba Abillah. Ya Rahmat Allahi al-wasiya wa ya baba najati al-Ummah. Wa ya abrata kully mu’minin wa mu’minat. Ya laytana, fa ya laytana kunna ma’akum Sayyidi, fa nafuza waAllah, fawzan Adheema.

Bismi-Llahi, Al-Rahmani, Al-Rahim. “Wa ma ataku ar-Rasulu fa khudu, wa ma nahakum 'anhu fantahoo; wattaqu Allaha. Inna Allaha shadeedu al-'iqaab” (59:7). Sadaqa Allahu al-‘Aliyyu al-‘Adheem. Sallu 'ala Muhammadin wa Aali Muhammad [Allahumma salli 'ala Muhammad wa Aali Muhammad].

We have a hadith from the Holy Prophet where he says: "li kully sha'in zakat, wa az-zakatu al-abdan as-siyam". The Holy Prophet in this famous tradition, he says that everything has a zakat, everything has a tax. For example, Zakat ul-'ilmin nashur, the zakat of knowledge is to teach and spread it. So Rasul Allah says, everything has a zakat, but the zakat of the bodies is to fast.

In the religion of Islam fasting is seen as one of the most important acts of worship. It is so important and so significant that fasting has been a part of every Shari'a [Law] from the time of Adam until the time of the Holy Prophet. Allah Azza wa Jal has instituted an entire month of fasting for the Muslims in the month of Ramadan because without fasting, it is impossible to purify the soul. Fasting is seen as one of the most important tools of self purification. And that is why the fuqaha, they say that it is recommended to fast every day of the year except for two days: Eid ul-Fitr, and Eid ul-Adha'.

Now, these past couple of days, I came across a lot of statements by many Sunni scholars around the world, who were encouraging Muslims to observe the fast of Ashura. If you look, whether it is on television or if you look at social media, you will find that throughout the world over a billion Muslims were encouraged to fast on the day of Ashura.

Now, what is the position of the ulama' of Ahl ul-Bayt with respect to fasting on the day of Ashura? Because this is a question that many people ask. Is it true that it is recommended? And it is encouraged to fast on the day of Ashura? Now you find that there's great emphasis among the Ulama of the Ahl ul-Sunna about fasting on the day of Ashura. There are pamphlets that are distributed. Lectures are given. There is a great amount of emphasis on observing the fast on the day of Ashura. But do we have to understand that there is a lot of politics behind fasting on the day of Ashura.

After the massacre of Imam Husayn, salawat Allahi alayh [Allahumma salli 'ala Muhammad wa Aali Muhammad], Bani Umayyah put forth a lot of effort to shift the focus of the Muslims from the massacre of Imam Husayn on the day of Ashura, and they wanted to basically take away people's attention from what really happened on that day. And they started to introduce many different events that allegedly took place on that day that make this day a blessed day. Now, because Bani Umayyah had a tremendous amount of wealth and influence, they were able to indoctrinate the Muslims that on the day of Ashura, there were many great events that took place in history.

For example, when you read narrations, they say on the day of Ashura, that was the day in which Allah accepted the tawba of Adam: "Fa talaqqa Adamu min Rabbih kalimat fa taba alayh. Innahu Huwa at-tawwabu ar-Rahim" (2:37). They say Allah excepted the tawba of Adam on the day of Ashura. They also say that the day of Ashura is a blessed day because it is the day that Allah azza wa jal saved Ibrahim from the fire when he was thrown into the fire by Nimrudh. "Wa qulna ya nar kuni bardan wa salaman 'ala Ibrahim" (21:69). And they say that there were also many other wonderful things that took place on that day.

They say this is the same day that the arc of Nuh rested upon the earth after that great flood. They also say that this is the day in which Allah azza wa jal saved Musa and Bani Isra'il from Fira'un, and Fira'un was drowned in the Red Sea (10:90). So, many Ulama of Ahl ul-Sunna, they say this is a day in which Allah gave victory to His prophets, so because it is such a blessed day, we observe fasting on this day to show our gratitude to Allah azza wa jal.

Now, the fasting on the day of Ashura, It is based on some ahadith that are found in Sahih al-Bukhari, Sahih Muslim and Sunan at-Tirmidhi. As we mentioned, during the early nights of the month of Muharram, in the Sunni world of Hadith, there are six books that are known as as-Sihah as-Sitta, the six authentic books. You have: Sahih al-Bukhari, Sahih Muslim and Sunan at-Tirmidhi, Sunan Abi Dawood, Sunan An-Nisa'i and Sunan Ibni Majid, these six. When you look at these six books of Hadith in three of them, so half of as-Sihah as-Sitta, they have narrations that mentioned the following Hadith.

It is said that when Rasul Allah, salla Allahu alayhi wa alihi [Allahumma salli 'ala Muhammad wa Aali Muhammad], when the Holy Prophet migrated from the city of Mecca to Medina, when he arrived in Medina, he saw a group of Jews fasting. They were observing fast. So the Holy Prophet asked them, why are you fasting? They told him, oh, Muhammad, we are fasting because this is the day in which God saved Musa and Bain Isra'il from Fir'awn. So to show our gratitude towards Allah, we fast on this day, in celebration of that auspicious occasion, the Hadith says that when the Prophet heard this, he told the Muslims: "ana aula bi Musa", I am closer to Musa. After all, I'm a prophet and he's a prophet. So he instructed the Muslims to fast on that day. Some of the Muslims said: "Ya Rasul Allah, are you going to imitate the Jews?" He said, We will fast on Tasu'a and Ashura. We will fast on the 9th and the 10th of Ashura. So this is the narration that many of the Ulama of Ahl ul-Sunna wa al-Jama'a, they refer to as the basis for the recommendation of fasting on the day of Ashura on the 10th of Muharram.

Now, as I mentioned, when we study ahadith, we have to look at the content, the context of the hadith, we have to look at what what the hadith is saying, and we have to also examine the Sanad, the chain of narrators. All of these ahadith, we have a few of them that refer to this incident where the Prophet sees the Jews of Medina fasting and they tell them that we are fasting because this is the day that Allah saved Musa and Bain Isra'il from Fir'awn.

These ahadith, if you look at the chain of narrators, you will find they all go back to one of four individuals. It either goes back, the chain goes back to either Ibn Abbas, number one. Or the chain goes back to Abu Musa al-'Ashari, number two, or it goes back to Abu Huraira, number three, or it goes back to Mu'awiyah. When you examine these ahadith, the hadith is going to end up with one of these four individuals. Now you may ask me, what's the problem? The problem is, It is impossible for these men to have narrated a hadith upon the arrival of the Prophet in Medina. Why do I say this?

Rasul Allah arrives in the city of Medina in the first year after the Hijra of course, because this was the Hijra, he left Mecca and he arrived in Medina. So the Islamic calendar starts when the Prophet arrives. First year of Hijra. The first narrator that I mentioned was who? Some of these ahadith are narrated by Ibn Abbas. Ibn Abbas was born three years before the Hijira, which means that when Rasul Allah arrived in Medina and he allegedly met the Jews of Medina and he saw them fasting, Ibn Abbas was four years old. And there is no scholar in the science of Hadith, that has ever said that we accept ahadith from a four year old, none of them. So this is Abbas. So Ibn Abbas, you put an X, because he was too young. He wasn't even baligh, he was ten years from being baligh, number one.

Number two, I mentioned the hadith is also transmitted by who? Abu Musa al-'Ashari. He was a companion of the Prophet. Now, he wasn't a child when the Prophet arrived in Medina, but he had a different problem. He converted to Islam before the Hijra, see, Rasul Allah lived in Mecca for three years. There were many people who joined Islam during the Meccan period. Abu Musa al-'Ashari was one of them. Rasul Allah, and he came from Yemen, he comes from the tribe of Banu 'Ashar in Yemen. He wanted to join the Prophet in his migration to Medina, but Rasul Allah told him: do not come to Medina, stay in Yemen and spread Islam in Yemen. In the history of Islam, Abu Musa al-'Ashari is seen in Medina in the year of the Battle of Khaybar, seven years after the Hijira. So he wasn't even in the city of Medina until seven years after the Hijra. So how can he possibly narrate the hadith when he was in Yemen?

So Ibn Abbas was four years old, too young to narrate, Abu Musa al-'Ashari, another narrator of this Hadith about the Jews fasting, he wasn't even in Medina. He was in Yemen because the Prophet instructed him to stay in Yemen. Abu Huraira, number three. Where do you begin with Abu Huraira? La ilaha illa Allah. Abu Huraira, again, he is from Yemen, historians say that he did not step foot in Medina until after the battle of Khaybar. Abu Huraira is not found in the historical accounts to be in Yemen [Medina] until seven years after the Hijra. But the hadith that he allegedly narrates claims that he was there when the Prophet arrived, but he wasn't. Because he was in Yemen until seven years after the Hijra. So Ibn Abbas, four years old, we don't accept this hadith, Abu Musa al-'Ashari, he wasn't in Medina until seven years after the Hijra, he was in Yemen. Abu Huraira is the same, he wasn't in Medina until seven years after the Hijra.

Then Mu'awiyah. Mu'awiyah is the fourth narrator of the Hadith about the fast of Ashura. Mu'awiyah becomes a "Muslim" when Mecca was conquered. Which means what? Mu'awiyah wasn't even a Muslim when the Rasul Allah arrived in Medina. He joins Islam when the Rasul Allah conquers Mecca in the year eight after the Hijra. So when you look at all of these ahadith, and you look at the individuals who are narrating the hadith, it is very clear that we are dealing with the hadith that has been fabricated. Because none of them, none of these four could have possibly narrated this Hadith from the Holy Prophet.

Number two, the hadith says that the Prophet urged the Muslims to fast on Ashura because he saw the Jews fasting on Ashura. Ibn ul-Athir, who is a Sunni scholar, he says, we have to bear in mind that sometimes a word has a meaning during the time of the Prophet, but that meaning changes later on. So the word Ashura historically has two meanings. It has an ancient meaning and then it has a meaning later on. He says, historically, the word Ashura meant the 10th of any month, not necessarily the tenth of Muharram. Ashura later on becomes known as the 10th of Muharram after the murder of Imam al-Husayn, alayhi as-salam. So even if we assume that this hadith is correct, that Rasul Allah told the Muslims to fast on Ashura, Ashura before Imam Husayn was martyred meant the 10th of every month. Why are you insisting that It is the tenth of Muharram? Because Ashura, from a linguistic perspective, it means the tenth of any month. So this demonstrates what? That the people who are forging this hadith, they forgot to distinguish between the old meaning of Ashura and the new meaning of Ashura after the martyrdom Imam al-Husayn, alayhi as-salam.

Number three. We have millions of Jews who live today. The Hadith is claiming that the Holy Prophet saw the Jews of Medina fasting on the 10th of Muharram because this is the day in which Allah saved them from Fir'awn. There are millions of Jews today, don't even ask a lay man, go straight to the rabbis and ask them, do you Jews have a fast on the day that God saved you and Bani Isra'il from Fir'awn? They will say we don't have such a fast. Go ask them. The Jews, they fast on a day, the famous day that they fast on, is what? The day of Yom Kippur. Yom Kippur is not the day in which Allah saved Musa and Bani Isra'il from Fir'awn. The Jews fast on the day of the Yom Kippur which means what? It is the day in which Musa came back from Mount Sinai and he saw the Jews worshipping the golden calf. So they say we fast on that day to seek repentance from Allah for ascribing partners to Him.

The Qur'an says, what? "Fas'alu ahl adh-Dhikri in kuntum la ta'lamoon" (16:43). If you doubt that this fast exists, there are Jews today, they will tell you. So there is no such fast in the Jewish tradition that relates to fasting on the day when Musa and Bani Isra'il were saved from Fir'awn. Furthermore, you find that even the day of Yom Kippur, if you look at the Jewish calendar and the Muslim calendar, the day of Yom Kippur, because one could assume that maybe it was the day of Yom Kippur and there was a mix up, even Tom Kippur never corresponded with the month of Muharram until twenty-eight after the Hijra. So during the Prophet's life in Medina, Yom Kippur never coincided with the month of Muharram in his life in Medina. So It is impossible that it was that day that the Jews used to fast.

Number four. Rasul Allah, salla Allahu alayhi wa alihi [Allahumma salli 'ala Muhammad wa Aali Muhammad], he did not arrive in Medina in Muharram. He did not arrive in Medina in Muharram. Rasul Allah arrived in Medina when he left Mecca and arrived in Medina, he arrived when? Rabi' ul-Awwal! He arrived in Rabi' ul-Awwal. And this shows you, my dear brothers, so this was 10 months before the month of Muharram. And this also shows you that the individuals who forged this hadith, they had a mix up. Because they assumed that, OK, the Islamic calendar starts from the first year of the Hijira and the Islamic calendar starts with the month of Muharram, so they assumed that Rasul Allah arrives in Medina, the Islamic calendar, starts, year number one, and it also must be month number one. But they didn't realize that Rasul Allah, salla Allahu alayhi wa alihi, he arrived when? Rabi' ul-Awwal.

You see sometimes when liars they try to forge, they can keep track of everything. So there are many problems with these narrations. And perhaps the biggest issue that we have with this hadith is the following. Is it possible that the Jews of Medina know the Shari'a of Musa more than Rasul Allah, salla Allahu alayhi wa alihi, himself? Rasul Allah, salla Allahu alayhi wa alihi, you are telling me that he is ignorant of the practices and the teachings of Musa and the Jews have to teach him? Rasul Allah, salla Allahu alayhi wa alihi, he receives Revelation.

I ask you, my dear brothers and sisters, if you had a question and you wanted to know if something was valid or not, say you had a question about a certain issue in your Salah and you had the number of a marja' and you can contact that marja' directly, are you going to rely on what the people around you are saying or are you going to get in touch with the marja' that you have a direct line to? Rasul Allah has a direct line with Allah azza wa jal. Is it conceivable that the Holy Prophet is going to ask the Jews, what are you doing? And he's going to adopt a practice of the Jews? That the Prophet is going to take from the Jews?

So Rasul Allah, salla Allahu alayhi wa alihi, he did not arrive in the city of Medina during the month of Muharram, it was during the month of Rabi' ul-Awwal. It is also important for us to keep in mind that there are many days in the Islamic calendar where It is recommended to fast. The twenty-seventh of Rajab, al-Ba'tha an-Nabawiyyah, we have many ahadith. There are more ahadith in the books of Ahl ul-Sunna that emphasize fasting on the twenty-seventh of Rajib, which marks the beginning of the prophetic mission. Why is it that the ulama don't emphasize fasting on the twenty-seventh of Rajab? Why is it that there is no emphasis on fasting throughout the year? Why is it always about the tenth of Muharram?

It is because many of them are victims. They are victims of a manufactured history and they don't even know it. They don't even realize it. So when people tell you why do you Shi'ah not fast on the day of Ashura? We tell them, Number one, the tradition that are found in your books, the four narrators, Ibn Abbas was four years old. We don't accept this hadith, Abu Musa al-'Ashari wasn't even in Medina, he came to Medina 7 A.H.. Abu Huraira, same thing, he was in Medina, he didn't come until after the Battle of Khaybar, and Mu'awiyah and it wasn't even a Muslim, he wasn't even a Muslim. You guys are narrating ideas from non-Muslims now! So we have to understand, because many of us, when this question is posed to us, we don't have an answer. All we see is all this is fabricated. But you have to be able to prove how this is a fabricated narration.

Now, what do the Ulama' of the Ahl ul-Bayt say about fasting on the day of Ashura? Many of you may not know that we have ahadith from the Imams of the Ahl ul-Bayt that actually encourage fasting on the 10th of Muharram. Many, many of us, but we may not know this. If you look at the Ulama', the fuqaha' of the Shi'a school of thought, you will find that they are there's a dispute among them about the ruling on fasting on the day of Ashura. There are three opinions. One opinion by al-Muhaqqiq al-Bahraini, you was one of the scholars of the past. He says It is haram to fast on the day of Ashura. There were many scholars of the past who say that it is haram to fast on the day of Ashura, and they refer to generations like the one I'm going to narrate to you.

We have a narration from an al-Imam Ali Ibn Musa Ar-Ridha', salawat Allahi alayh [Allahumma salli 'ala Muhammad wa Aali Muhammad], where a man he comes to the eighth iImam, and he asks him, ya Ibna Rasul Allah, what do you say about fasting on the day of Ashura? The Imam, alayhi as-salam, he says: "an sawm Ibn Marjana tas'aluni? Are you asking me about a day that Ibn Marjana used to fast on? Ibn Marjana is Ibn Ziad. Imam became angry when the person asked this question. He said, Do you want me to tell you what is the hukm, about fasting on a day that someone like Ibn Marjana used to fast? "Dhalika yawmun sa'mau al-adiyah min Ahli Ziyadi li qatli al-Husayn." Imam says this is a day that the children of zina' used to take as a day of fast, the killers of Aba Abdillah al-Husayn.

So this is one set of narrations where we have a very harsh tone from the Imams about fasting on the day of Ashura. We have another narration from the sixth Imam al-Imam Jafa'r as-Sadiq, salawatu Allahi alayh [Allahumma salli 'ala Muhammad wa Aali Muhammad], where the sixth Imam is asked about fasting on the day of Ashura, and the Imam says, he is asked if It is a good thing to do, the Imam says: "Kalla! Wa Rabb al-Bayti al-Haram". The imam makes a qasim. He doesn't only say Wa Allah, he says, I swear by the lord of the Ka'aba. "Ma huwa yawmu sawmin", this is not a day of fasting, "wa ma huwa illa yawmu husnin wa musiba", this is a day of sorrow, this is a day of calamity and grief. "Dakhalat ala ahli as-samawi wa ahli al-ardh". This is a day of tragedy for the inhabitants of the sky, and the inhabitants of the Earth. "Wa jami'a al-Mu'minin. Wa yawmu thara'in wa suroor li Ibn Marjana". The day of Ashura is a day of grief for the inhabitants of the heavens and the Earth, but It is a day of joy, it is a day of happiness from for the family of Ibn Zyad and the people of Sham. So we have one set of narrations where the Imams forbid their followers from fasting on the day of Ashura.

But ijtihad is not that easy, because we also have narrations that say the opposite. You know, sometimes we think that It is easier to just open a book of hadith, and I just read, and whatever the hadith says, I don't need maraj'. There are many people today says al-hamdulil-Lah, you have a college degree, you are a very intelligent person, you are an intellectual. Open up al-Kafi and read! Can you read Arabic? Read and just go by what the hadith says. What do you do if you have two ahadith, the Sanad is authentic on both, and they say opposite things. What do you do? Ijtiihad is not easy. I will share with you an excerpt from the statement of al-Sayyid al-Khu'i, who died in 1994. He is known as the teacher of the Mujtahideen, many of the mujtahids today, the Maraj'i today, they were students, students of this man. What the say the law is say about fasting on the day of Ashura? He says: "fa ar-riwayat an-nahiya ghayru naqi'at as-sanad bi rummatiha. Bal ya dhayfatu as-sanad, bi ajmahiah". Sayyid al-Khu'i he says, I am familiar with the narrations from the Imams that prohibit the Shi'a from fasting on the day of Ashura, but Sayyid al-Khu'i says, based on my research, all of these hadith are weak. All of these hadith are weak.

This is me, Sayyid al-Khu'i is saying these things. He said: I examined the Sanad, and all of the narrations that forbid the Shi'a from fasting on the day of Ashura they are all weak. What does he say? He says: "wa amma ar-riwayat al-mutadhammina li 'l-amri wa astibab, as-sawm fi hada al-yawm fa kathira". And he says the narrations from the Ahl ul-Bayt that encourage fasting on the day of Ashura, and the recommendation on fasting on the day of Ashura, Sayyid al-Khu'i says they are many of them. There are many of them. What does he say? He says, I will share with you a couple examples. Sahihat ul-Kadda'. This is sahih hadith, from one of the companions of the Imams, where it is said that one of the Imams of Ahl ul-Bayt, I believe the sixth Imam, he says: "siyamu yawmi Ashura kaffaratu sana". Fasting on the day of Ashura is a kaffara for a year of sinning.

This is what the Imam says. In another narration we have from the Imams, the Ahl ul-Bayt, they say: "sumu al-ashura, at-tasa'a wa al-'ashr". Fast on the day of Ashura, "at-tasa'a wa al-'ashr", fast on the 9th and the 10th of Muharram. Fa innahu yukaffiru adh-dhunbu sana", because they expiate the sins for one year. Now, many of us were probably thinking to ourselves, that I was always attacking my Sunni brothers and sisters for fasting on the day of Ashura, and now here we have one of the greatest Maraj', saying that based on my research, there ahadith that prohibit the fasting on the day of Ashura, are dhaif, and the ones that encourage the fasting, their Sanad is strong. What do you do now? The answer is what? There is no problem with saying that is recommended to fast on the day of Ashura.

Sayyid al-Khu'i he has an important point. He says if fasting on the day of Ashura is seen and is considered a form of celebration, then without a doubt It is haram. There is no doubt. But fasting in and of itself on that day, there is no problem with it, according to Sayyid al-Khu'i, because he says, I did my research, the narrations that prohibit our weak, the narrations that encourage the fasting are strong. So you can fast, but you don't fast with the same niya' as Ibin Zyad, as the enemies of the Ahl ul-Bayt. You fast 'qurbatin ila Allahi Ta'ala', in the same way that you do recommended prayers on that day on the day of Ashura, there is a fast that is recommended, according to Sayyid al-Khu'i.

Sayyid as-Sistani has a different opinion. Sayyid as-Sistani, he says, according to my research, the narrations that prohibit the fast, some of them are authentic. And the narrations that encourage the fast on the day of Ashura, they are also authentic. With Sayyid al-Khu'i, it was, it was easier, he just put the ones that prohibit on the side. Sayyid as-Sistani says they are both authentic. But there is a principle in Usul al-Fiqh that sometimes when you have narrations that encourage and narrations that discourage, the ones that discourage, you consider it makruh and not haram. So Sayyid as-Sistani, he says what? Fasting on the day of Ashura is makruh, it is not forbidden and it is not recommended. Now, this is another question that people have.

What does it mean when I say that an act of worship, like fasting, is makruh? What does it mean? How is it possible that something that is done 'qurbatin ila Allahi Ta'ala', you are doing it with the need of attaining nearess to Allah, how does an act like that? How is it considered makruh? And there are other examples. If someone is in a state of janaba, you are in a state of janaba, it is makruh for you to recite more than seven verses of the Qur'an. It is makruh. You tell me: but this is the Qur'an. What does it mean that It is makruh to recite Qur'an? When we say that an act of ibadah, like fasting, or reciting Qur'an is makruh, the meaning of it is that the thawab is much less, this is the meaning of makruh.

So when Sayyid as-Sistani says that It is makruh to fast on the day of Ashura, what it means is that you will get reward for fasting, but the reward is very minimal, it is a very minimal reward. So It is important for us, my dear brothers and sisters, to keep in mind that our Ulama', the ones that encourage fasting, they are not encouraging fasting because of that narration in Bukhari where the Prophet learned from the Jews. No, we have our own set of narrations. The narration that is mentioned and Bukhari, and Muslim, and Tirmidhi, it is a weak narration because of the the points that I mentioned. Among the Shi'a Ulama' do not think that they are all, they all agree that it is forbidden or makruh. There is a difference of opinion. Some say it is haram, some say It is makruh, and others say It is mustahab. And our responsibility is to do what? Since we are not mujtahidin, we refer to the opinion of our Ulama. Sallu ala Muhammad wa aali Muhammad [Allahumma salli 'ala Muhammad wa Aali Muhammad].

On the eve of the 13th of Muharram, my dear brothers and sisters. This is our last Majlis, and the reason why we commemorate for 13 nights, is because after the martyrdom of Abi Abdillah al-Husayn, alayhi as-salam, the Imam, he was deprived of water. The most basic rights of any living thing, to have water. The Imam, alayhi as-salam, on the day of Ashura, he was not only deprived of water, the Imam was also deprived of a proper burial. In our jurisprudence, what do we say that when someone dies, we should rush to bury them? But Imam Husayn, alayhi as-salam, he was left on the plains of Karbala for three days. He was left beneath the scorching sun for three days.

The narrations say that after the martyrdom of Imam Husayn, alayhi as-salam, the bodies were left on the plains of Karbala, beneath the scorching sun. Many of the bodies were looted. Until after three days, the tribe of Bani Asad arrives on the plan of Karbala. They see a battlefield full of bodies, bodies that have been decapitated. They go and they say that we have to bury these bodies. We cannot just leave them here slain on the plains of Karbala. So they start to ask themselves that which body is the body of Aba Abdillah?

They were not able to identify the bodies, because none of the bodies had heads, they said where how are we going to find and locate the body of Aba Abdillah? As they are arguing, as they are trying to figure out what to do, they see a horseman riding from the direction of Kufa. They say who is this man? Could it be one of the agents of Bani Ummaya? Or may they wait and they see a man whose face is covered. The man comes down from his horse, they go to him and they find that it is Imam Zayn ul-Abidin, alayhi as-salam, who has returned to the land of Karbala to bury the bodies.

They tell him, Sayyidi Ya Ibna Rasuli Allah, we don't know which is the body of your father Husayn, because the bodies do not have any heads. The Imam, alayhi as-salam, he walks among the bodies until he reaches the holy body of Aba Abdillah. The body is covered with wounds, there is blood all over the body. There is no head. The Imam, alayhi as-salam, he sits beside the body of his father and he begins to weep.

The Imam, layhi as-salam, he puts his hands under the body of his father, and he prepares to carry him, Banu Asad, they tell him: Ya Ibna Rasuli Allah, let us help you lift the body of Husayn. He says, I do not need your help. Innama ma yuinuni. I do not need your help because the angels are helping me lift the body of Husayn.The narration say that he goes, and he goes and he buries the body, there was a grave that had already been dug. The Imam, alayhi as-salam, he goes into the grave. He lowers the body of Husayn. As he is lowering the body into the grave, he begins to speak to the Earth. He speaks to that hole in the ground. What does he say?

"Qalatu ghali ardhi, tadhannana jasaduka at-tahir". He says, how lucky is this piece of earth that it will be holding the body of the body of Aba Abdillah. "Fa inna ad-dunyah ba'adaka mudhlima, wa al-Akhiratu bi nurika mushrika". He tells him, oh, my father oh Husayn, the Dunya has become so dark after your departure, and the Alkirah, the Hereafter has become illuminated with your arrival. He buries his father and after he buries his father, Imam Husayn, he sits on top of the grave, and with his finger on top of the sand, he writes the following message. He writes: hadha qabr ul-Husayn Ibn Ali, this is the grave of Husayn, the son of Ali, alladhee qatalu atashanan ghareeba . This is the grave of Husayn, the son of Ali. He writes with his hands, the one who was killed, thirsty and lonely in Karbala.

After burying Aba Abdillah, Imam Zayn al-Abidin, he buries Aliun al-Akbar at the feet of Aba Abdillah. He buries Abdullah ar-Radhy' right next to his father, and one after the other, he buries all of the companions. After several hours of burying the bodies, Imam Zayn al-Abidin, he asks Banu Asad, is there anybody that needs to be buried, is there anybody that is left? They tell them, Ya Ibna Rasuli Allah, there is one body next to the Euphrates. There is one body next to shaqq al-Furat. It is so mutilated we cannot carry it. The Imam, alayhi as-salam, he goes to the Euphrates. He sees the body of his uncle Abbas! He throws himself on the body of his uncle, and he cries out: "ala ad-dunyah ba'adaka al-afa', ya Qamara Bani Hashim. Imam says to him, Oh, moon of Bani Hashim, life has no value after you. And he begins to complain to his uncle Abbas.

"Qala Ya Amma, laytaka tandhur ahala al-harami wa al-banat". Oh Abba, I wish you could see the women and the children now. I wish you can see the crying of the daughters of Husayn. "Wa unna yunadi nawa' atasha, wa ghurbata". After your death, o Abbas, the children are still crying: "Wa Atasha! Wa Ghurbata!" La hawla wa la qawata illa bil-Lahi, al-'Aleem al-'Adheem. Wa sa ya'lamu alladheena dhalamu ala Muhammad, ayya unqalabin sa yanqaliboon, wa la iqmatu lil-muttaqeen.

We ask Allah, 'azza wa jal, to accept these tears that we shed for the family of Rasul Allah. We ask Allah, 'azza wa jal, to inspire our hearts with the teachings of Muhammad wa aali Muhammad. We ask Allah, to honor us with the Ziyarah and the shifa'a of Muhammad wa aali Muhammad. With the loudest of your voices, there are many who are in need of our du'a. Let us recite five times: "amman yujubu al-mudhtar.

Bismillahi, al-Rahman, al-Rahim. “Amman yujibu al-mudhtarra idha da‘ahu wa yakshifu us-su’u”. “Amman yujibu al-mudhtarra idha da‘ahu wa yakshifu us-su’u”. “Amman yujibu al-mudhtarra idha da‘ahu wa yakshifu us-su’u”. “Amman yujibu al-mudhtarra idha da‘ahu wa yakshifu us-su’u”. “Amman yujibu al-mudhtarra idha da‘ahu wa yakshifu us-su’u” (27:62).

Ya Allahu, Ya Allahu, Ya Allahu, Ya Allahu, Ya Allahu, Ya Allahu, Ya Allah. Nas'aluka bi Muhammadi wa Ali, wa Fatimah, wa al-Hasan, wa al-Husayn, wa at-tissa'at il-Ma'sumeen, min dhurriat al-Husayn, farrajanna Ya Allah. Farajan ajilan qariban ka lam al-basar aw aqrabu min dhalik. Allahumma ghfirli al-Mu'minina wa al-Mu'minat, al-Muslimina wa al-Muslimat, al-haya'i minhum wa al-amuwat. Tabi'a Allahumma baynana wa baynahum bil khayrat.

Innaka mujibu ad-da'wat, Innaka qadhi al-hajat. Innaka ala kully sha'in qadir. Wa ila arwa'i al-Mu'minina wa al-Mu'minat, wa man mata 'ala al-Iman, rahim Allah min qara al-Surata al-Mubarakat al-Fatiha, masbukatan bi as-Salat ala Muhammad wa aali Muhammad [Allahumma salli 'ala Muhammad wa Aali Muhammad].