Arba’een – A detailed outlook

By: M.K.

Following up with our previous article on Arba’een, today we shall explore the topic in a little more depth in order to obtain a broader perspective on it’s purely religious roots. Let us first examine the pedigree of Arba’een in light of its raw Arabic meaning, theosophy as well as its historical narrative constituting Ahlul-bayt (a.s).

Arba’een, meaning “forty” in Arabic represents the forty days that are spent in mourning of a loved one in the Islamic tradition. In the Shi’ite sect in particular, these forty days mark the death anniversary of Imam Hussain Ibn Ali (a.s) and the 74 supporters that were martyred in the Battle of Karbala (680 CE). Theosophically, the number forty is mystic in nature. In the religion of Islam, if a believer engages in acts of worship for a constant period of forty days, it would enable him or her to acquire the inseparable attribute connecting to the mercy and blessing of Almighty Allah (SWT). The evidence of this can be found in the Holy Quran. When Prophet Musa (a.s) engaged in worship of Allah (SWT) for forty nights, he found the ability to hear Almighty Lord’s divine words, “And when We appointed a time of forty nights with Musa, then you took the calf (for a god) after him and you were unjust” (HQ, 2:51). In continuation with this theme, Prophet Muhammad (s) says, “Whoever dedicates himself to Allah (SWT) for forty days will find springs of wisdom sprout out of his heart and flow out of his tongue.”

The fortieth day or Arba’een sets forth an important turning point in the Karbala movement. Holding just as much significance as the day of Ashura, Arba’een solidly untangles the injustice, which the family of Prophet (s) was subjected to in a poignant manner. This is the day when the Ahlul-Bayt visited the body of the martyred 3rd Shi’ite Imam in addition to his loyal family members as well as followers who sacrificed their lives for the sake of Allah (SWT) on the plains of Karbala. In light of historical data, this event of ‘Arba’een’ was thus carried out by Ahlul-bayt themselves in the year 61 A.H (or 62 A.H according to some historians). And the ride to Karbala culminated on 20th Safar after the family of Prophet (s) was put through atrocities in Yazid’s court and captivity.

In accordance with the widely accepted traditions, the Prophet’s family including Lady Zainab (a.s) and the 4th Shi’ite Imam, Zainal Abideen (a.s) in addition to women, and children remained in Yazid’s captivity for a year. Yazid was forced to release them from his captivity when Lady Zainab (a.s) expressed her wishes to her nephew, Imam Zainal Abideen (a.s) that she wanted to travel to Karbala to mourn her brother Hussain and all the Karbala martyrs. Other women in captivity had desired the same and thus, Imam Zainal Abideen (a.s) directed the caravan to deserted plains of Karbala. Here it is important to pay attention to the religious significance of Arba’een in the context of ‘Ziyarat,’ which shall be elaborated shortly. When the caravan reached Karbala, contrary to one’s expectations, the grave of Imam Hussain (a.s) was not found in desolation. Rather, a few people were already seen gathered at the martyred Imam’s sacred grave as the family of Prophet (s) approached.

This group of people included one of Prophet’s (s) companions, Jabir ibne Abdullah al-Ansari as well as his assistant, Atiyya bin Saad. According to historians, al-Ansari (ra) and his assistant had moved out of the way to let the women of Ahlul-bayt express their grief in privacy at the sacred grave of Hussain (a.s). This expression of grief by the Ahlul-bayt is what originates the concept of Ziyarat. The word Ziyarah or Ziyarat in Arabic means “visit.” The family of Prophet (s) therefore performed the Ziyarat of Hussain (a.s) on the 20th of Safar that marked the forty days of Hussain’s (a.s) martyrdom. Accordingly, Arba’een is not just a ritual that sprouted on a platform of conformity. And performance of Ziyarat-e-Arba’een then becomes a compulsory act for every Shi’ite. Religious significance of this ziyarat in addition to its benefits has also been mentioned in hadith. Imam Muhammad al-Baqir (a.s) says that, “The heavens wept over Imam Hussain (a.s) for forty mornings, rising red and setting red.” Therefore, as the believers complete forty days of remembrance of their Master, Hussain (a.s), a new pledge of obedience and loyalty is re-asserted to the King of Martyrs.