gul haai aqeedat haiN yeh ashAAr nahiN haiN”

264f.jpgJise aap per yaqeN hai wohee namah bhejta hai

Yeh areezah ik moHib ne baRee aas se likha hai

UnheN Hal.e runj likhkhooN yeh to dil ki zid hai warna

Mira kaun sa alam hai jo Imaam se chupa hai

Mire Khat pe haNs rahe ho tumheN kya Khabar hai logo!

Yehee hai jawaab khat ka mira dard tham gaya hai

Yeh chiraaG.e zindagaani mujhe Dar hai bujh na jaye

Nah mira koii Thikaana nah kuch aap ka pataa hai

Mire dil ki tarah shayad woh bhi muntazir hai unka

Jo musallah muddatoN se kahiN aab per bicha hai

Isey manqabat nah samjho yeh hai bada.e mowaddat

Keh harek sunne waalaa isey pee ke jhoomta hai

Yeh miree hayaat “jawaid” ik andheree shub se budtar

Mira aaKhree qamar tha jo GhaTa meN kho gaya hai

—————————————————————

(2)

Sub kuch hai magar bazm meN sarkaar nahiN haiN

Jalte hain diye noor ke aasaar nahiN haiN

Hum chup hain keh Haal unpe harik dil ka ayaaN hai

Yeh kisne kahaa taalib.e deedar nahiN haiN

Gaaiib he saheeh koii tou hai moonis.o.mohsin

Hum Khoosh hain ke be-yaavar.o.be-yaar nahiN haiN

Maula ko areezeh meN bus itna hi likha hai

KyuuN chain se Sarwar ke azaadaar nahiN haiN

Hai kaisee ajab sultanat.e deen ki Haalat

darbaar tou hai Haakim.e darbaar nahiN haiN

Ab kaun kare chaak Suf aaraaii.e baTil

Gazee haiN magar misl.e Alamdaar nahiN haiN

“Jawaid” qaseedey meN muwaddat ki mahik hai

Gul haai aqeedat hain yeh ashAAr nahiN haiN

Friends! Please join my newly created Yahoo-group to share your views on matters of common interest and Urdu Shaairee. Please visit the home page at:

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Jawaid Badauni

SHAHSAWAAR E KARBALA …Hafeez* Jalandhari

SHAHSAWAAR E KARBALA …Hafeez* Jalandhari

ibaas hai phata hua, ghubaar meiN ata hua
tamaam jism e naazneeN, chida hua, kata hua
yeh kaun zeewaqaar hai, bala ka shahsawaar hai
ke hai hazaaroN qaatiloN ke saamne data hua

yeh bilyaqeeN Hussain (A.S.) hai,
Nabi(SAW) ka noorEy ain hai

ke jiski eik zarb se, kamaal’e fann e harb se
kai shaqi girEy huEy, taRap rah’e haiN karb se
ghazab hai teighaEy do-sarr, ke eik eik waar par
uthi sadaa’e alamaaN, zabaan e sharq o gharb se

yeh bilyaqeeN Hussain (A.S.) hai,
Nabi(SAW) ka noorEy ain hai

yeh kaun haq parast hai, maey redha se mast hai
ke jiske saamn’e koi, buland hai na pUst hai
udhar hazaar ghaat hai, magar ajeeb baat hai
ke eik se hazaarha ka hausla shikast hai

yeh bilyaqeeN Hussain (A.S.) hai,
Nabi(SAW) ka noorEy ain hai

aba bhi taar taar hai, tO jism bhi figar hai
zameeN bhi hai tapi hui, falak bhi shola baar hai
magar ye mard e teigh zann, ye sAff shikan, falak figan
kamaal e sabr o tandehi se mahwe kaarzaar hai

yeh bilyaqeeN Hussain (A.S.) hai,
Nabi(SAW) ka noorEy ain hai

dilawari meiN fArd hai, baRa hi sheir e mard hai
ke jiske dabdab’e se dushmanoN ka rAng zard hai
habib e Mustafa(SAW) hai ye, mujaahid’e Khuda hai ye
jabhi tO iske saamney, ye fauj gard bard hai

yeh bilyaqeeN Hussain (A.S.) hai,
Nabi(SAW) ka noorEy ain hai

udhar sipaah’e Shaam hai, hazaar inteqaam hai
udhar haiN dushmanaan’e deeN, idhar faqat Imam hai
magar ajeeb shaan hai, ghazab ki aan baan hai
ke jis taraf uthi hai teigh, bAs Khuda ka naam hai

yeh bilyaqeeN Hussain (A.S.) hai,
Nabi(SAW) ka noorEy ain hai

Here are some of the verses in Janab Mesum’s Shaan

Madhha ke moti rol rahi hai
Kanon me ras ghol rahi hai
Haan ye zabaan Mesum ki Zabaan hai
kat gayi laikin bol rahi hai(Mohammad Ali Wafa)
Phir nageenaon me tul rahi hai zabaan
Aabe Kauser se dhul rahi hai zabaan
Ba adab ba mulhaiza hoshiyar
madhe Haider me khul rahi hai zabaan
Faraze daar se Mesum bayan dete hain
Hum Ali ki mohabbath main jaan dete hain
chadhalo daar pe jo chaho zulm karlo magar
rahega zikre Ali hum zaban dethe hain
Bole Mesum yadgarain imthehaan reh jayegi
Baat mabaine zameen o asmaan reh jayegi
Madhe Haider ruk nahi sakti kabhi ab hashr tak
maine dedi hai zabaan, meri zabaan reh jayegi
(Rasheed Shaheedi)
Sirf Mesum ki zabaan kaat ke khush tha zaalim
Kya khabar thi use ye sar tha khadam bolenge
(Aga Saroosh)

Rights of a brother in faith

Rights of a brother in faith

By: Syed Masoom Abidi

There are numerous traditions in connection with the rights of the believers and brothers-in-faith. A few of such traditions are quoted below:

Mualla Bin-Khanees asked Imam Jafar as-Sadiq (a.s.): “What are the rights of the believing brother?”

Imam (a.s.) replied, “Seven rights of the believers are Wajib (obligatory)- If one fails to fulfill even one of these rights, he is externed from Allah’s obedience. He shall not receive any reward from the Almighty.”

“What are those seven rights?” enquired Mualla. Imam (a.s.) said, ” I fear that you may fail to act upon them.” Mualla said, “La Quwwata Illa Billah” (It won’t be so).

Imam Jafar as-Sadiq (a.s.) said, “The foremost right is that you wish for the believing brothers whatever you wish for yourself.”

Imam (a.s.) then related the other six rights,

“The second right is that you must refrain from angering him and try to seek his pleasure and obey him.

The third right is that you help him with you life, your wealth, your tongue, and your hands.

The fourth right is that you guide him and teach him that which is beneficial for him.

The fifth, is that do not eat till satiation when your believing brother is hungry, and do not drink to satiation if he is thirsty, and do not dress nicely if he is deprived of good clothes.

The sixth right is that if you have a servant you should send him to do his work.

The seventh right is that if the believing brother says something on oath you should believe him, if he invites, you accept his invitation, if he is sick, visit him, if he dies, accompany his bier, if you come to know any of his needs fulfill it before he asks.

Rights of Sadaat:

Allama Hilli in his book `Qawaidul Ahkam’ counsels his son Fakhrul Muhaqqiqin in the following words:

“You should practice Sileh Rahmi with the pure descendants of the Sadaat also. The Almighty Allah has emphasized upon this duty so much that he has made the love of relatives of the Holy Prophet (s.a.w.s.) as a compensation of the Prophetic mission.”

“…Say: I do not ask of you any reward for it but love for my near relatives….” (Shuara 42:23)

The Holy Prophet (s.a.w.s.) said: “I shall intercede for four types of people even if they carry the sins of all humanity: A person who has helped my descendants and progeny; A person who has spent his wealth upon my descendants when they were in need; A person who has loved my Progeny with his tongue and his heart; A person who has considered the wants of my descendants when they were surrounded by enemies and were homeless.

Sermon of Hadrat Zainab (A.S.) in Shaam

Sermon of Hadrat Zainab (A.S.) in Shaam

By: Kaniz Aaliya

Presenting this sermon of Bint-e-Ali on the occasion of Arba’in when Hadrat Zainab Bint-e-Ali (A.S.) along with other holy ladies and children of Ahl-ol Beit (A.S.) came to Karbala …

All praise is due to Allah, Lord of the Worlds. Allah’s blessing be upon His Messenger Muhammad and his entire progeny. True are the words of Allah, who says, “Then the end of those who committed evil was that they disbelieved in Allah’s signs and they were ridiculing them.” (30:10)

Do you, Yazid, think that – when you blocked all our avenues of the earth and the horizons of the heavens before us, so we were driven as captives – that we are worthless in the eyes of Allah and that you are respectful in His eyes? Or is it because you enjoy with Him a great status? So, you look down at us and become arrogant, elated, when you see the world submissive to you and things are done as you want them, and when our authority and power became all yours?

But wait! Have you forgotten that Allah said, “Do not regard those who disbelieved that we grant them good for themselves? We only give them a respite so that they may increase their sins, and for them there is a humiliating torment.” (3:178)

Is it fair, O son of the “Released Ones” that you keep your ladies and bond maidens in their chambers (under protection), and at the same time you drive the daughters of the Messenger of Allah as captives with their veils removed and faces exposed, taken by their enemies from one land to another, being viewed by those at watering places as well as those who man your forts, with their faces exposed to the looks of everyone – near or distant, lowly or honourable, having none of their men with them nor any of their protectors?

But what can be expected from one descended from those whose mouths chewed the liver of the purified ones and whose flesh grows out of the blood of the martyrs? How can it be expected that one who looks at us with grudge and animosity, with hatred and malice, would not hate us – the Ahlul Bayt? Besides, you, without feeling any guilt or weighing heavily what you recite saying, They would have been very much delighted, Then they’d have said, “May your hands, O Yazid, never be paralyzed.”

How dare you hit the lips of Abu Abdillah (A.S.), the Master of the Youths of Paradise? But why should you not do so, since you stirred a wound that almost healed, and since all mercy is removed from your hear, having shed the blood of the offspring of Muhammad, peace and blessings of Allah be upon him and his progeny, and the stars on the earth from among the family of Abdul-Muttalib? Then you cite your mentors as if you speak to them. Soon shall you be lodged with them, and soon shall you wish you were paralyzed and muted and never said what you said nor what you did.

O Allah, take what belongs to us out of his hands, seek revenge against those who oppressed us, and let Your wrath descend upon whoever shed our blood and killed our protectors! By Allah, you have burnt only our skin, you have cut only our flesh, and you shall com face to face with the Messenger of Allah, peace of Allah be upon him and his progeny, bearing the burdens of the blood which you have shed, the blood of his offspring, and of his sanctities which you violated, when Allah gathers them together and seeks equality on their behalf.
“And do not reckon those who are slain in the way of Allah as dead. Nay! They are living with their Lord, receiving their sustenance.” (3:169)

It is quite sufficient that Allah is your judge and Muhammad, peace and blessing be upon his progeny, is your opponent and (Archangel) Jibraeel as the supporter (of Muhammad). All those who instigated you to do what you did and all those who put you in charge due to which you are a playing havoc with the lives of the Muslims will know for certain how evil the end of the oppressors is and which of you shall have the worst place and will be the least protected?

Although calamities have forced me to speak to you, I see you trivial in my eyes and find your verbal attacks great and regard your rebukes too much to bear, but the eyes are tearful, and the chests are filled with depression. What is even stranger is that the honoured Party of Allah is being killed by the Party of the “Released Ones” – Party of Shaytan. Such hands are dripping with our blood; such mouths are feeding on our flesh, while those sacred and pure corpses are offered as food to the wild beasts of the desert and are dirtied by the brutes. If you regard us as your booty, you shall soon find us as your opponents -that will be when you find nothing but what your hands had committed.
“And your Lord never treats His servants unjustly.” (41:46)
To Allah is my complaint, and upon Him do I rely.

So scheme whatever you wish to scheme, and carry out your plots, and intensify your efforts, for, by Allah, you shall never be able to obliterate our mention, nor will you ever be able to kill the revelation (that was revealed to us), nor will you ever exalt our position, nor will your shame ever be washed away. Your view shall be proven futile, your days limited in number, and your wealth wasted on the Day when the caller calls out,
“The curse of Allah be upon the oppressors.” (11:18)

All praise is due to Allah, Lord of the Worlds, who sealed the life of our early ones with happiness and forgiveness, and that of our last ones with martyrdom and mercy. We plead to Allah to complete His rewards for them, grant them an increase, and recompense us pleasingly. He is the most Merciful, the most Compassionate, Allah suffices us, and He is the best Guardian

The Lady of Paradise in the grip of misfortunes and grief

rauza-e-rasool2.jpg

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The Lady of Paradise in the grip of misfortunes and grief

 

On the day, when the Holy Prophet (s.a.w.a.) expired, there was not a single minor or major who was not overtaken by grief. Everybody was sob­bing and weeping. Friends, relatives and kinsmen all were grief stricken and crying. There was a thick pall of gloom everywhere. But the most shocked personality on the face of earth was the daughter of the Prophet (s.a.w.a.).

A week had elapsed since the death of the Prophet yet, she (s.a.) was continuously and profusely crying and grieving. She had confined herself in her house.

On the eighth day, she could not control her emotions, and broke down sobbing. The ladies around came out hearing her laments to console her. Janabe Siddiqa Tahera (s.a.) had extinguished all lamps of her house, and was sitting in darkness to avoid recognition. Janabe Siddiqa Tahera (s.a.) overwhelmed with grief addressed her father (s.a.w.a.) as follows :

O’ Father!

O’ Messenger of Allah!

O’ Mohammed Mustafa!

O’ Abul Qasim!

O’ The anchor and shelter of orphans!

Who is there to hear the complaints of your dear daughter who is on the verge of death and who is there to do justice to her.

So saying, she started to wear her dress in the same manner as the Holy Prophet (s.a.w.a.) used to wear. Her gait of walking was exactly similar to the Holy Prophet (s.a.w.a.). Her dress was long enveloping her feet and her vision was blurred due to continuous downpour of tears. She was unable to find her path through them. However, she reached to the sacred grave of her father (s.a.w.a.). When she caught sight of the place from where the call of prayer (Azaan) used to be sounded, she swooned and passed out. Women who were there rushed up to her and applied water to her face. She then regained conscious­ness and sat up, and again began to cry saying the following:

Father! my strength is failing me;

I have lost my stamina and bearing;

Enemies are torturing me;

I am being eaten away insidiously by sorrow and grief,

Father! I am lonely;

My personal affairs are causing concern to me;

Father! My voice is being subdued by brute force;

My back is broken;

An upheaval has taken place in my life;

The world has become a living hell;

O’ Father! After you, there is no one who could offer me solace and to stand by me in these trying times;

I am crying for you, but there is no one who could sympathize with me and stop me from crying; In the present state of my physical weakness, there is no one to look towards to;

O’ Father! After you, the place of descendence of Qur’an, and arrival of Jibraeel and Michael looks deserted and abandoned.

Father! People have turned their eyes from me and all doors were closed on me.

Father! After you I hate this world,

But as long as I would be breathing, I will go on crying for you;

Father! My love towards you knows no bounds, and my sorrow will be immense.

Then she started reciting an elegy, as under:

For you my sorrow is always with me. By Allah, I say that my heart is full of your love. Day after day, my sorrow goes on increasing. O’ Father! I will be forever sorrowful for you. The sad event of your death is very shocking to me. A heart which willy nilly accepts a solace, is indeed an enduring and a patient heart.

Fatiier! With you, went the light of the world, and the blossoming flowers have withered.

Since you and I were parted it is not possible for me to forget what has happened.

Father! After you, who would lend his ear and time to the injustices done to the widows and orphans.

Father! After you nobody would take care and bother for Ummah till the Day of Rising.

Father! After you Ahle Bait were made weak and oppressed.

Father! After you everybody had started shun­ning us; Father! by your august presence we were not counted among oppressed.

Father! What tears have not been shed for you? Father! What misfortune and grief were there, which have not been continuously borne by me;

Father! Which eyelid was there that was in­clined towards sleep;

Father! You were the spring of religion and were the beacon light of the messengers of Allah.

Father! Why mountains did not disintegrate into pieces, and why oceans did not get dry?

Father! Why on your death, the earth did not have an earthquake?

Father! Soon after your departure, we became prone to all sorts of hardships and miseries.

Father! In fact your demise was a major calamity that has befallen mankind;

Father! After your demise ugliest misfortunes had fallen on my house;

Father! On your demise angels of Allah have wept;

Father! Since your departure, skies have stopped their rotation;

Father! After you, your Mimbar has become empty and presented a desolate sight;

Father! Your grave was happy to have you inside;

Father! Paradise was looking forward to your supplications and prayers;

Father! Without your presence, your meeting places have worn a deserted look;

Father! On your death, I shall ever grieve, till I join you;

Father! All who was your trusted secretary and an associate, and who was the father of your children has been deprived of your presence;

Yes, father the same Ali who was your brother, confidante and friend, whom you have brought up and groomed since childhood. The same Ali, who was your dearest friend and a close associate. The same Ali, who was first to embrace Islam, and was the first Muslim to migrate, has now lost his brother, his most precious possession.

Therefore, Father, it is the loss of your valuable personality that affected us and has saddened us. Distress and sorrow have overtaken us. It is your sorrow that has killed us. Grief has now become one constant companion.

O’ The last Apostle, after your death, my patience was lost, and my strength was sagged, and the bliss of tranquility has left us.

O’ Eye! Weep to your heart’s content. I would be highly regrettable if you do not shed the tears of blood;

O’ Messenger of Allah! The selected one of Allah! O’ the Anchor of weak persons and orphans; Mountains, animals, birds and earth, all have mourned for you, before the sky could express its grief;

O’ My Master! Hajoor, Rukun and Moishu, and the land Bathha, all are crying for you;

The Arch and lessons of Qur’an weep daily for you.

Islam, itself has become a foreign in the land of its origin;

The light of your Mimbar, which you used to occupy it has been overpowered by darkness;

O’ Allah! Call me soon, O’ my Master, I am now fed up with life, and hate it.

Then Fatema Zahra (s.a.) went to the grave of her father (s.a.w.a.), took some dust from it, kissed it and smelt its fragrance, and started reciting an elegy:

Whoever has smelt the dust of Ahmed’s (Holy Prophet’s (s.a.w.a.)) grave need have to smell any fragrance in his life, as it will be of no conse­quence.

Tell that man (Prophet), who has gone out of sight and has now hidden himself under the layers of the earth that “Is he not hearing my wailings?”

A great misfortune has fallen on me, that if it had fallen on a lucid day, it would have turned into a gloomy night.

Uptill now, I was passing my life under the tender care of Mohammed (s.a.w.a..). I was neither afraid of anybody’s enmity nor care for those who used to harbor malice against me. I was sure of myself because be (Prophet) was my guide and protector. Today, I stand disgraced in front of the people of mean mentality. The dread of their atrocities is ever present in my mind, but I try to wave it away with a move of my cloak.

If a pigeon raises a note of melancholy in the stillness of night it does so seeing me weeping my heart out.

Father! Be assured, I will make sadness and melancholy my sympathizers. I will use my tears as a headgear and veil.

Allama Vahelaan, in his book titled “Seraye Nalenviya”, has quoted the following poetry of Fatema Zahra (s.a.) that she has recited after the burial of her father (s.a.w.a.)

All the Horizons of the world have become dusty and dark. Now one cannot distinguish be­tween the lucidity of a morning sun and a setting sun, they had lost shimmering brightness and luster.

After the Prophet (s.a.w.a.) the earth was drowned in sorrow and sadness. It is trembling for the loss of the light of both the worlds.

On the death of the Prophet of Islam (s.a.w.a.) West and East should weep, and for the clans of Mazer and Yamaan, it is a MUST to weep for the Prophet.

Similarly, Bait-ul-Muqqadas and its environ­ment and Ka’aba which is shrouded – should weep.

O’ The Last Apostle of Allah, your light is auspicious, and Allah the omnipotent and the mightiest, sends his blessings to you and salutes you.

Then she (s.a.) turned back to her house, weeping. Her face was veiled, and every part of her body was trembling due to weakness. A stream of tears was flowing. Her heart was burn­ing. Due to severe swooning sensation, she had forgotten herself and was lapsing into uncon­sciousness. When a wave of consciousness used to come to her she used to put questions to her sons, saying Oh my dearest sons where is your grandfather who used to respect and love you very much and used to allow you to ride on his back. Your grandfather, who was most kind to both of you, what has happened to him? That grandfather who never allowed you to walk simply on the ground? Now, you will not be able to ride on his back or climb on his shoulders. Now, on whose back and shoulders you will ride? From now on, the door will not be opened for him.

Since the day the Holy Prophet (s.a.w.a.) died, Bilal left sounding the call of prayer (Azaan). He used to say that after his (Prophet) passing away, I will not perform that duty. Once Janabe Siddiqa Tahera (s.a.) said that I wish to hear Bilal sounding the Azaan. When the news reached Bilal, he started sounding the call.

When he uttered the words of “Allaho Akbar, Ashaduanna Mohammed-ar Rasoolullah she shrieked, fainted and fell on the ground. People around then told Bilal to stop it and said that the daughter of the Holy Prophet (s.a.w.a.) has breathed her last. On hearing this Bilal stopped sounding the call, and did not complete it. When Fatema Zahra (s.a.) regained consciousness, she told Bilal to proceed with it. Bilal replied if you hear me, I am afraid that you will no more be alive and will go back to the Creator. Therefore, I seek your pardon that I may kindly be excused. Janabe Fatema Zahra (s.a.) then granted him par­don.

Hazrat Ali (a.s.) says, I gave bath to the Prophet in his own clothes. Janabe Fatema Zahra (s.a.) wished to see her father’s garments. When I showed her the dress, she smelt it and while doing so she became unconscious. This was the reason that I had to hide that dress from her.

(Maqtalul Husain – Quranzanu).

MUNAJAAT IN VIDEO

Khaak-e-Shefa: The Dust with Healing Powers

Khaak-e-Shefa: The Dust with Healing Powers

 

 

 

Abhi bataonga suraj ko rooshni kya hai

Zara jabeen pe uta loon main khakh-e-paye Hussain

 

Allah, the Almighty, has bestowed Imam Husain (a.s.) with such amazing traits that it is impossible for us to comprehend it with our limited intellectual faculties. With all his knowledge and spiritual prowess, man can never comprehend the exalted status that Allah has conferred upon Imam Husain’s (a.s.) illustrious companions. When we are confounded with the status of Imam’s (a.s.) companions, then how can we hope to grasp Imam’s (a.s.) position of distinction? Suffice it is to say in praise of Imam’s (a.s.) companions that the infallible Imams (a.s.) used to visit their graves regularly. Moreover, they exhorted their followers to frequent their graves and recite this statement at their shrines,

‘May my parents be sacrificed upon you.’

‘You have become purified and also the earth wherein you are buried.’

‘You have attained a mighty success.’

‘Alas! Had I been with you, I would also have been successful like you.’

(Ziarat-e-Waaritha)

Allah has granted certain merits to Imam Husain (a.s.), which underlines his elevated position. The Holy Prophet (s.a.w.a.) informed

1.Supplications made below the dome in Imam Husain’s (a.s.) shrine at Karbala are answered by Allah.

2.The dust of Karbala has healing powers.

3.The chain of Imamat continues in his progeny.

(Mustadrak al-Wasail by Mirza Husain Noori, vol. 10, p. 335, tradition 15)

Here we shall discuss the significance of the dust of Karbala (Khake Shifa). Readers should note the amazing healing powers of this dust, which shall unfold over the following pages. We shall see the superiority of the land of Karbala vis-à-vis other lands. We shall see how this dust was gifted and how the recipient respected it. We will learn how much the infallibles (a.s.) treasured the dust. We shall read about the miraculous powers of this dust and how those who desecrated the dust were humiliated and disgraced.

Land of Karbala and the Prophets (a.s.)

 

The land of Karbala has been a place of visitation (ziarat) for the past Prophets (a.s.). Hazrat Adam (a.s.), Hazrat Nuh (a.s.), Hazrat Ibrahim (a.s.), Hazrat Ismail (a.s.), Hazrat Yusha b. Nun, Hazrat Sulaiman (a.s.) and Hazrat Esa (a.s.) have all passed through this land at some point of time. In fact, history is witness that circumstances compelled them to pass through this land. Each one of them was informed about the tribulations and ultimate martyrdom of Imam Husain (a.s.). On this information, each one of them wept bitterly and cursed the Imam’s (a.s.) killers.

While passing through the land of Siffeen (during the battle of Siffeen) Hazrat Ali (a.s.) paused at the land of Karbala. He asked Ibne Abbas loudly, ‘O Ibne Abbas, are you aware of this land?’ Ibne Abbas confessed, ‘I am not aware of it.’ Hazrat Ali (a.s.) declared, ‘If you had been informed about it, even you would have wept like me.’ After this, Hazrat Ali (a.s.) wept intensely, till his tears soaked his beard. Then he informed, ‘Over here (in Karbala) they shall dismount. Here they shall pitch their tents. Here their blood shall be spilled. A group of youths from the progeny of the Prophet (s.a.w.a.) shall be massacred. Hazrat Jibraeel (a.s.) has shown me the dust of this place.’

(Mojamul Kabeer – Tabaraani, vol. 3 p. 115, tradition 2, 819 from Asraare Shohada,

vol. 1 p. 270 – New Edition)

These incidents highlight the fact that the land of Karbala was sacred and revered right from the beginning. Therefore, one can imagine the significance of the events leading to Imam Husain’s (a.s.) martyrdom, information of which was given to the Prophets (a.s.) and Imams (a.s.).

Holy Ka’bah and the land of Karbala

There are numerous traditions informing us that Allah created the land of Karbala 24,000 years before the Holy Ka’bah.

1. Allah made the land of Karbala holy and sacred before He did the same with the Holy Ka’bah.

2. The land of Karbala was made pure and blessed by Allah much before He originated creation.

3. This land will remain holy and blessed. It will excel over all other lands in Paradise.

4. In Paradise, this land will be the residence of Allah’s friends (awliyaa Allah).

5. This land is holy and sacred due to its dust.

6. The Prophets (a.s.), Messengers (a.s.) and the Ulul Azm Apostles (a.s.) will inhabit this land in Paradise.

7. The brilliance of this land will dazzle the residents of Paradise.

8. This is the land that shall announce, ‘…I am the holy, sacred and blessed land. Within me rests the Chief of Martyrs (a.s.) and the Chief of the Youths of Paradise (a.s.).’

9. This is the land where Allah spoke to Hazrat Moosa (a.s.) and Hazrat Nuh (a.s.) was engaged in whispered supplications (Munajaat) with Allah. It is the most honoured of all lands.

10. In Islam, there are other lands that have been bestowed with greatness and honour, but none of these lands can be compared to Karbala.

Once the land of Ka’bah declared proudly, ‘Which land is like me? Allah has made His House on me. People from all parts of the earth come to pay homage to me. I have been made sacrosanct (haram) and sacred by Allah.’

On hearing this Allah, revealed, ‘Be silent! Wait a little (before you say anything further). By My Might and My Honour, the excellence and distinction I have granted to the land of Karbala is more than what I have given you. Compared to Karbala, your position is like a needle head sized drop in front of the sea. If the dust of Karbala had not been there, I would never have bestowed this honour upon you. If the one resting in Karbala (Imam Husain (a.s.)) had not been there, I would neither have created you nor the House over which you are so haughty. Wait, adopt humility and modesty and don’t be arrogant and boastful. Don’t try to prevail over Karbala in importance (as that is not possible). Else I will be displeased with you and throw you in Hell.’

(Kaamil al-Ziarat, p.267, tradition 13, narrating from Imam Ja’far al-Al-Sadiq (a.s.))

It must have become evident to all that comprehending the significance of Karbala is beyond us. When the land of Ka’bah is like a drop in front of Karbala, then how can we grasp its significance? Narrated hereunder are some traditions to enable our readers to get a fair idea about the distinction that has been conferred upon the land of Karbala.

Humility of this land

 

Allah, the Almighty, has granted this elevated status to the land of Karbala because of its humility. Safwaan Jammaal narrates from Imam Jafar al-Al-Sadiq (a.s.), ‘…when earth and water were boasting about their superiority over the other, Karbala was also asked to narrate its merits. Karbala declared, ‘I am Allah’s blessed and purified land. There are healing powers in my dust and water, however, I do not consider that a source of pride and arrogance. On the contrary, I stand humbled and disgraced in front of my Lord. I do not consider myself superior to anyone. I thank Allah (for everything). Allah was so pleased with this sign of humility that He elevated the already exalted status of Karbala with the martyrdom of Imam Husain (a.s.).’

Then Imam Jafar Al-Sadiq (a.s.) narrated further, ‘One who is humble in front of His Lord, Allah raises His status. One who is proud in front of His Lord, Allah disgraces him.’

(Kaamil al-Ziarat, p. 271, Beharul Anwaar, vol. 101, p. 109-10, tradition 17)

If one desires to achieve the highest rank, it is necessary for him to be humble and meek before his Lord. This humility should not be for ostentation and display, rather it must be from the depths of the heart. Imam Sajjad (a.s.) supplicates in Dua-e-Makarimul Akhlaq, “O Allah! Just like you have granted me honor in the apparent, also inculcate a sense of humility in my concealed by an equal degree. Proud and arrogance is the basis of humiliation and disgrace.” If only the proud ones could understand this point.

Sajdagaah

 

Namaz is among the most important acts of worship. If namaz is accepted (by Allah) then all other acts of worship will be accepted. But if namaz is rejected then all other acts of worship will be rejected. Namaz soothed the Holy Prophet’s (s.a.w.a.) eyes. In namaz, prostration (sajdah) is a sign of proximity with Allah and assumes tremendous significance. That is why the act of prostration enjoys an elevated station near Allah. It is refusal for prostration that made Shaitan disgraceful in front of his Lord.

According to the Shiite laws, prostration cannot be done on anything and everything. It is permitted only on certain pre-specified objects (as discussed in Tauzihul Masaail-The Articles of Islamic Acts). One of the objects on which prostration is permitted and is even highly recommended and praiseworthy is the dust of Karbala. In fact, prostration on the dust of the land of Imam Husain’s (a.s.) burial has maximum distinction and an incredible reward. We have outlined some traditions in this regard:

Seven layers of earth get illuminated

Imam Jafar Al-Sadiq (a.s.) informs, ‘By prostrating on the dust of Imam Husain’s (a.s.) grave, the seven layers of earth get illuminated.’

(Wasaailush Shia, vol. 5, p. 365-66, new edition in 30 volumes)

Seven veils get lifted

 

Muawiya Ibne Ammar narrates, ‘Imam Jafar Al-Sadiq (a.s.) had a yellow pouch in which he kept the pure soil from Imam Husain’s (a.s.) grave. At the time of namaz, Imam (a.s.) used to spread the soil on the place of prostration and prostrated on it.’

In this regard, Imam Jafar Al-Sadiq (a.s.) reveals, ‘By prostrating on the soil of Imam Husain’s (a.s.) grave, seven veils are lifted.’

(Ibid. p. 366, tradition 3)

In another tradition it is mentioned that Imam Jafar Al-Sadiq (a.s.) used to prostrate only on the dust of Imam Husain’s (a.s.) grave to express his humility in front of Allah.

(Ibid. tradition 4)

Indeed, how amazing are the merits of this dust! The seven layers of the earth are illuminated and the seven veils are lifted. Among the characteristics of light is its inability to penetrate opaque objects. Therefore, the sunlight despite its brilliance and intensity can be blocked easily even by a small curtain. An insignificant mud wall can prevent the sunlight’s progress. Light, regardless of its brilliance and intensity, has to submit to these opaque objects that can hamper its advancement. But the dust of Imam Husain’s (a.s.) shrine at Karbala is so pure and sacred, that a prostration on it can pierce the seven layers of earth with its light and lift the seven veils. Indeed, if this is the significance of the dust of Imam Husain’s (a.s.) shrine, one can only imagine the significance of Imam (a.s.) himself and his martyrdom. It is only with Imam’s (a.s.) momentous sacrifice that namaz and prostration still exist today in the Islamic world.

Animals have sight but lack insight. Therefore, they can see the bounties but are not able to grasp that there is a bestower of bounties. Man can see the bounties and also understands that there is a giver. When he is granted a bounty, he shows his appreciation by thanking the bestower. Therefore, while prostrating on the dust of Karbala, it is important that we also thank the one who has shed his blood and given life to namaz and prostration.

The veils

 

In his famous supplication – Dua-e-Abi Hamza Sumaali, Imam Zainul Abedeen (a.s.) recites:

‘O Allah! Indeed You are not veiled from Your creatures, rather their actions are a veil between You and them.’

Our sins and irreligious traits have become a barrier between Allah and us. Our evil actions have deprived us of the opportunity to acquire recognition of Allah, Who is closer to us than our jugular vein. However, our detestable actions have driven us very far away from Allah. With the wonderful effect of prostration on Imam Husain’s (a.s.) dust, these veils between the creatures and Allah are lifted. We acquire greater proximity with Allah, and indeed this is the objective of prostration.

Renowned scholars have interpreted the lifting of 7 veils and illuminating of 7 layers of earth thus: The self (nafs) has 7 detestable sins that obstruct the light of truth from reaching that person. These sins are – malice, envy, greed, bad behavior, foolishness, deceit and insulting others. Each of these hateful traits sets a gloom on the hearts and darkens them. The darkness of these sins prevents the light of guidance from penetrating the hearts. As the darkness increases, man sinks into the depths of deviation and misguidance.

When man prostrates on the pure dust of Karbala, he is overwhelmed by a sense of humility and devotion and piety, which are necessary traits for worshipping Allah and an important criteria for the acceptance of worship. This sense of humility and devotion cleanse the hearts from detestable sins and allow the light of guidance to pierce the hearts. After this, the heart gets adorned with seven beautiful traits – wisdom, determination, forbearance, good nature, fortitude, modesty and love.

The Holy Prophet (s.a.w.a.) declared,

‘Surely Husain (a.s.) is the beacon of guidance and the ark of salvation.’

This is the impact of the pure dust of Karbala – it removes the impurities of sins and makes the worshipper proximate with his Creator.

There are some who object to prostration on this sacred dust. They consider it an innovation in religion (bid’at) and declare Shias as polytheists. They protest so vehemently against this prostration that we begin to wonder if they are prejudiced against this dust or against those buried beneath it!

The Shias of the Ahle Bait (a.s.) have this firm conviction and belief that the prostration on the dust is solely for Allah, the Almighty, and none else. The opponents of the prostration on dust do not realize this fact and hence the intense opposition.

All the Shias prostrate on this dust (to gain proximity with Allah) and do not worship the dust itself. Prostrating on the dust and prostrating the dust are two different actions. All the Muslims prostrate on the earth. That does not mean that they prostrate the earth itself. Earlier, we have outlined that the land of Karbala has gained supremacy over all other lands. Likewise, its dust is also the most exalted. The rewards and merits in prostrating on this dust are also unique and the dusts of other lands do not enjoy the same distinction. Simply because some prejudiced people do not agree with this, does not deprive the dust of Karbala of its distinction.

Glorification (Tasbih)

 

The tasbih of Janabe Zahra (s.a.) is among the most important ta’qeebaat (recommended acts of worship after namaz). Janabe Zahra (s.a.) had made the beads (of tasbih) from a thread and used to remember Allah with it. After the martyrdom of Janabe Hamza (a.s.) she prepared the beads from the dust of Janabe Hamza’s (a.s.) grave. This tradition continued and after the martyrdom of Imam Husain (a.s.), the beads were made from the dust of his grave.

(Beharul Anwaar, vol. 101, p. 33, Makaarimul Akhlaq, p. 281)

Six Thousand Virtues

 

The beads of tasbih prepared from the pure dust of Imam Husain’s (a.s.) grave has some unique merits. Imam Reza (a.s.) narrates, ‘If a person recites the glorification –

Allah will grant him 6,000 virtues for every bead, will forgive 6,000 of his sins and raise his level by 6,000 degrees. He also grants him intercession by the same degree.’

The chain of reward prevails

Another amazing merit of this tasbih is that even if the worshipper extends his hand to pick up the beads but does not recite anything, he will continue to get the reward.

(Beharul Anwaar, vol. 101, p. 133)

Desire for fairies (hoor)

 

When an angel intends to descend on earth, the heavenly fairies request him to get beads (of tasbih) from the dust of Imam Husain’s (a.s.) grave.

(Beharul Anwaar, vol. 101, p. 136)

A necessary possession for the Shias

 

Imam Moosa Kazim (a.s.) narrates,

‘It is necessary for the Shias to always keep 4 possessions – mat made from date leaves on which he can recite namaz, a ring, a toothbrush and a string with 33 beads made from the dust of Imam Husain’s (a.s.) grave. When he turns the beads by reciting some remembrance of Allah (zikr), he will get 40 virtues and if he turns the beads without reciting anything, he will get 20 virtues.’

(Beharul Anwaar, vol. 101, p. 132)

Invaluable gift

 

While presenting a gift to his friend, man selects an invaluable present for him. Gifts strengthen relations. We have already mentioned that the Hur request the angels to procure beads from the dust of Imam Husain’s (a.s.) grave. This underlines the fact that the dust of Karbala is dearer and more valuable to the residents of Paradise than the residents of earth. We can gauge the importance of this dust further from this tradition:

Imam Reza (a.s.) sent a dress from Khorasan to a person. In that dress there was also the dust (of Karbala). The recipient of the dress asked Imam’s (a.s.) messenger – ‘What is this dust?’ The messenger replied, ‘This is the dust of Imam Husain’s (a.s.) sacred grave. Whenever Imam Raza (a.s.) gifts a dress or any other present, he always sends the dust of Imam’s (a.s.) grave along with it. Then Imam Reza (a.s.) declares,

‘With Allah’s permission this dust will grant you security.’

(Kaamil al-Ziarat, p. 278, tradition 1)

Cure for every disease

 

There are thousands of diseases and sicknesses in this world. For every disease there is a cure and a medicine to heal it. Each sickness has a particular remedy and medication. The same prescription can be harmful for another sickness. Moreover, the drug takes time to heal. But the dust of Imam Husain’s (a.s.) grave has unique healing powers that can cure any sickness.

In this regard, Imam Jafar Al-Sadiq (a.s.) narrates,

‘Allah, the Almighty, has made the dust of my ancestor – Imam Husain (a.s.) as a cure for every sickness and safety from every fear.’

(Amaali Shaikh-e-Tusi (r.a.), p. vol. 1, p. 326)

In another tradition, it is mentioned,

“The dust of Imam Husain (a.s.)’s sacred shrine is cure for every sickness and salvation from every fear.”

Also, it has come in another tradition that,

‘The dust of Imam Husain’s (a.s.) sacred shrine is a cure for every sickness and this is the biggest medicine”

(Kaamil al-Ziarat, p. 275)

These traditions highlight the healing prowess of the dust of Imam Husain’s (a.s.) shrine. It is the best medicine for every sickness, offering security from every fear. The sickness could be physical – dealing with the body or it could be spiritual dealing with the soul and ethics. The physical sickness is nevertheless easier to heal, but the spiritual diseases do not heal easily and at times don’t heal at all. But this dust can heal all these sicknesses very easily. The dust also grants security from fear and not just worldly fear, rather every kind of fear – fear of poverty, enemies, death, grave, Barzakh, Munkar and Nakeer. However, there is one important criterion to avail of these healing powers of the dust and that is, complete certainty and belief in it. So the one who prostrates on the dust with hesitation and doubt will derive limited benefit.

(Kaamil al-Ziarat, p. 274)

 

From where to acquire the dust?

 

A common question regarding the dust is – which part of Karbala has the miraculous dust? There are several traditions in this regard. Some traditions declare that the dust can be acquired:

a. From the sacred grave of Imam (a.s.).

b. Upto a distance of 70 yards from the grave.

c. Upto 70 feet from the grave.

d. Upto 1 mile from the grave.

e. Upto 4 miles from the grave.

f. Upto 10 miles from the grave.

g. Upto 5 farsakh from all 4 directions of the grave.

h. Upto 25 yards from the direction of the feet of Imam Husain (a.s.), 25 yards from Imam’s (a.s.) face, 25 yards from Imam’s (a.s.) back and 25 yards from Imam’s (a.s.) side.

i. Upto 20 yards from all 4 sides.

These traditions though apparently in conflict, do not contradict each other in reality. The probable reason being that the dust of Karbala does not have an independent position that merits greatness and distinction. In reality, the dust draws its merit and excellence from the blood of the martyrs of Karbala. Since the blood of the martyrs was spilled all over the battlefield, the dust in several parts of Karbala possesses these glorious merits and distinctions

Moreover, the closer the dust is to the sacred grave of Imam Husain (a.s.), the greater will be its powers and effects. It is obvious that that part of Karbala that has in it the grave of Imam (a.s.) is superior to all other parts.

Jibraeel (a.s.) Presents the Dust to the Holy Prophet (s.a.w.a.)

 

One of the important traits of this dust is that it has always remained in pure hands and has been safeguarded with respect and honor. Imam Jafar Al-Sadiq (a.s.) narrates,

‘Once the Holy Prophet (s.a.w.a.) was in Janabe Umme Salma’s house. At that moment, Imam Husain (a.s.) entered the house. Even Jibraeel (a.s.) was present over there. Jibraeel (a.s.) told the Holy Prophet (s.a.w.a.), ‘Your nation will slay this son of yours (Imam Husain (a.s.)).’

The Holy Prophet (s.a.w.a.) said,

‘Show me the dust where he will be martyred and his blood spilled. Jibraeel (a.s.) presented a fistful of dust to the Holy Prophet (s.a.w.a.). The dust was of red colour.’

(Kaamil al-Ziarat, p. 60, tradition 3)

In another tradition it is mentioned that every angel who used to descend in the presence of the Holy Prophet (s.a.w.a.) would offer his condolences on the martyrdom of Imam Husain (a.s.). He would also inform the Holy Prophet (s.a.w.a.) about the land of Imam’s (a.s.) martyrdom and would present the dust of the land where Imam (a.s.) would be slain mercilessly.’

(Kaamil al-Ziarat, p. 61, tradition 8)

In one tradition it is revealed that the Holy Prophet (s.a.w.a.) gave this sacred dust to Janabe Umme Salma (r.a.).

(Kaamil al-Ziarat, p. 60, tradition 4)

These incidents underline the importance of this dust and its amazing merits. More importantly they also serve to emphasize the importance of preserving this dust and inhaling its fragrance, as this was the Sunnat (tradition) of the Holy Prophet (s.a.w.a.). Then those who counter this distinction accorded to the dust and ridicule it instead of honouring it are in fact directly opposing the Holy Prophet (s.a.w.a.) and Jibraeel (a.s.)! But then how can those who participated in the gruesome murder of Imam Husain (a.s.) and/or were satisfied with it ever respect this sacred dust! If the glorious personality of the Chief of Martyrs (a.s.) himself was not honored, what hope is there of his sacred dust being revered!

The Etiquette of Acquiring the Dust

 

The dust of Karbala is by no means some ordinary dust that one can simply pick up and use. There are some etiquette (aadaab) specified in traditions for picking up the dust and preserving it. A person told Imam Jafar Al-Sadiq (a.s.), ‘I heard you mention that the dust from the sacred shrine of Imam Husain (a.s.) is a cure for every ailment. But I have used it and found no benefit in its use.’ Imam (a.s.) replied,

‘There are some etiquette for acquiring and using this dust. One who does not adhere to them, will find the dust of no use.’

(Beharul Anwaar, vol. 101 p. 135)

There are several traditions in this regard along with numerous supplications. We have mentioned just two in the following paragraphs.

1. Janabe Abu Hamza Samali (r.a.) narrates from Imam Imam Jafar Al-Sadiq (a.s.), ‘When you wish to pick the dust from Imam Husain’s (a.s.) sacred shrine, recite Surah Hamd, Surah Falaq, Surah Naas, Surah Tauheed, Surah Qadr, Surah Yasin, Ayatul Kursi. Then recite this supplication

(Kaamil al-Ziarat, p. 283-84, tradition 12)

For conciseness, we have not mentioned the translation of this supplication. The supplication itself has many points worth reflecting upon, which give us some idea of the importance of Imam Husain (a.s.) and the dust of his grave.

2. A person approached Imam Jafar Al-Sadiq (a.s.) and complained, ‘I am often very sick and am afflicted by various types of diseases. I have supplicated Allah several times with many an invocation but to no avail. Imam (a.s.) replied,

‘Why don’t you use the dust of Imam Husain’s (a.s.) shrine? There is a cure to every ailment and a security from every fear. When you wish to use this dust, then recite:

‘O Allah! I beseech you by the right of this dust and by the right of the angel (a.s.) who picked the dust, and by the right of the Prophet (s.a.w.a.) who kept this with himself and by the right of the successor (wasi) who rests in it, send blessings on Muhammad and his progeny (s.a.w.a.). Make this dust for me a cure for every ailment and a security for every fear.’

Then Imam (a.s.) explained,

‘The angel who picked this dust is Jibraeel (a.s.), who then showed this to the Prophet (s.a.w.a.) and informed him (s.a.w.a.) that it was the dust from the grave of his beloved son, who would ultimately be martyred by his nation. The Prophet (s.a.w.a.) who kept this dust is Muhammad Mustafa (s.a.w.a.). The successor who is resting in it is Imam Husain (a.s.).’

The narrator asked, ‘I appreciate that the dust is a cure for every ailment but how is it a security against every fear?’

Imam (a.s.) informed,

‘If you fear a king or any other tyrant, keep this sacred dust with you and recite this supplication

The narrator informs that I did exactly as Imam (a.s.) instructed me. Consequently, I was cured completely from all ailments and was secure from every fear. Thereafter, I never faced any problem.’

(Kaamil al-Ziarat, p. 282-83, tradition 10)

The Etiquette of Using the Dust

 

We find that the method of acquiring and consuming Khake Shifa is detailed in narrations and various supplications have been specified for this purpose. For brevity, we rely on just one narration.

It is narrated from Imam Jafar Al-Sadiq (a.s.) that,

‘The earth of the pure and holy grave of Imam Husain (a.s.) is a pure and blessed musk. For those who consume it from among our Shias, it is a cure for every ailment, and if our enemy uses it then he will melt the way fat melts, when you intend to consume that pure earth recite the following supplication

(Mustadrakul Wasail, vol. 10 pg 339-40 tradition 2; New edition of Makarimul Akhlaq p.189; Beharul Anwar, vol. 101, p. 23, tradition 60)

Besides the above another short supplication to be recited at the time of using Khake Shifa is as follows

(Kaamil al-Ziarat, p. 284, tradition 2)

There are several more detailed manners that are narrated under the above subject. It is evident from the above supplications themselves that this blessed earth has a cure for the ailments, liberation from fear along with beneficial knowledge and abundant sustenance.

The Measure to be Used

 

Traditions say that Khake Shifa should be used in quantity of the size of a gram seed (chana). And after eating it one should drink water in slow sips.

(Kaamil al-Ziarat, p. 286)

Eminent jurists, in the light of traditions, declare that consuming earth is prohibited. Yet they unanimously hold that using the sacred earth of the holy grave of Imam Husain (a.s.) is permitted. (We have already mentioned the discussion regarding the area referred). In fact it is recommended that this earth be given to the child at the time of its birth and also this sacred earth be placed in the grave.

Some Incidents

 

1. Dust transforms into blood

Said b. Jubair narrates from Abdullah b. Abbas that I heard the lamentation from the house of Janabe Umme Salma (r.a.) – the wife of Holy Prophet (s.a.w.a.), when I came out of my house I saw people heading towards the house of Janabe Umme Salma (r.a.). I went to her and inquired: ‘O Ummul Mo’mineen! Why are you so grieved? She did not reply to me and turned to the ladies of the house and asked them to mourn with her saying: Your master, the Leader of the Youths of Paradise, the son of the Holy Prophet (s.a.w.a.) is killed!’ The people asked her from where she had received this news. She replied: ‘I saw the Holy Prophet (s.a.w.a.) in my dream and his head was covered in dust. When I asked him (s.a.w.a.) he replied, ‘My son Husain (a.s.) has been murdered. I immediately went and looked for the earth given by Jibraeel (a.s.), as I had been informed that this earth will change into blood when Husain (a.s.) is killed. I saw that there was fresh blood.’ Janabe Umme Salma (r.a.) smeared that blood on her face.

(Amaali Sheikh Toosi, vol. 1, p.322)

This is the earth of Karbala that turns into blood grieving for Imam Husain (a.s.).

2. Completely cured

This sacred dust has benefited innumerable people. In fact, we all know how someone or the other has benefited from it. And if we compile these incidents they would surely make a voluminous book. We narrate one such incident, which has been related through reliable traditionalists. As the narration is quite lengthy we bring here a concise report.

Muhammad Ibne Muslim (r.a.) who was among the trusted companions of Imam Muhammad Baqir (a.s.) and Imam Jafar Al-Sadiq (a.s.) narrates:

‘I visited Medina at a time when my legs were paining so much that I even found it difficult to stand up. When Imam Muhammad Baqir (a.s.) was informed of my ailment, he sent his slave to me with a drink, which was covered with a kerchief. The slave asked me to drink what he had brought and told me that he was instructed by Imam (a.s.) to return only when I had finished drinking it. The drink was cold, it tasted good and had the scent of musk. When I was through with the drink, the slave told me, ‘Your master has instructed that after finishing the drink you should visit him.’ I was perplexed that I could not even get up then how was I supposed to visit Imam (a.s.). But as soon as the drink reached my stomach, my ache disappeared and I, who could not even get up, began walking with great ease and presented myself before Imam (a.s.) and asked for permission to enter. Imam (a.s.) called me in a loud voice affirming my return to good heath. I came near him crying and kissed his (a.s.) hands and forehead.

Imam (a.s.) enquired regarding the drink he had sent. I replied, ‘I bear witness that you Ahle Bait (a.s.) are surely a mercy and that you are the successors of the vicegerents. When your slave brought that drink to me, ‘I was unable even to stand up and despaired. When I drank it, I found it to be cold and tasty and sweet-scented as no other drink. Then the slave informed me that Imam has called you. I was thinking that I will surely go even if it costs me my life. But after consuming that drink, my pain vanished. Praise is for Allah who has sent you as mercy for your Shias.

Imam (a.s.) replied, ‘O Muhammad! The sacred dust of the holy grave of Imam Husain (a.s.) was mixed in the drink, which you had. This is the best thing for cures and nothing can be compared to this. We give our women and children this very dust and draw divine blessings.’

(Kaamil al-Ziarat, p. 275-77, tradition 7)

From this incident we learn how much our Imams (a.s.) love us and the level of concern they have for us. Then we should be like Muhammad b. Muslim (r.a.). The effect of the dust is definitely there, provided we have the faith in it and in the one offering it to us, like Muhammad b. Muslim (r.a.) had the faith in Imam Muhammad Baqir (a.s.).

Dust of Paradise

 

During the Safawide rule in Iran, a European cleric came to Isfahan (Iran) to derive evidence from the Islamic scholars about the Holy Prophet’s (s.a.w.a.) Prophethood. The cleric was very talented and had complete command over mathematics and astronomy among other sciences. He could inform people about their condition, thereby proving his ability and authority, and striking awe in the hearts of the people. One day, he requested the king to gather all the scholars of the kingdom so that he could display his many talents and faculties. As per his request all the scholars were made to assemble in the court. Among these scholars, was also present the illustrious and acclaimed scholar of the Shiite world – Muhaddis-e-Faiz Kashani (r.a.) – the compiler of several renowned works like Tafsir-e-Safi and Kitab-e-Wafi. Muhaddiss-e- Kashani (r.a.) told the European cleric, ‘Indeed, your people are foolish. They have sent an incompetent and novice like you for this great task. This task requires a multi-faceted person with a wide range of skills and talents.’

The cleric was infuriated at this comment and began trembling in anger. He exclaimed, ‘O Islamic scholar! Speak with a little respect and etiquette. I swear by Jesus (a.s.) and his mother (s.a.), if you were aware of my enormous skills and talents you would never have rebuked me in this manner. Indeed women have not given birth to one like me. I am the epitome of skills and talents. Examine me if you want. For, it is at the time of examination that one’s true worth is underlined.’

Muhaddis-e-Kashani (r.a.) put his hand inside his pocket and removed his clenched fist. Then he demanded, ‘What is in my fist?’ The cleric was struck by this challenge and reflected on the question for long. He tried hard to guess the answer until the colour of his face changed in utter frustration.

Muhaddis-e-Kashani (r.a.) remarked, ‘You have failed to answer my question. Your ignorance is now evident and the reality has unfolded.’

The cleric exclaimed, ‘I swear by Jesus (a.s.) and his mother (s.a.), I already know what is in your clenched fist, I am only trying to guess as to how it came in your possession!’

Muhaddis-e-Kashani (r.a.) demanded, ‘What is in my fist?’

The cleric replied, ‘Your fist has the dust of Paradise. I am trying to figure out how you came to possess it.’

Muhaddiss-e-Kaashshani (r.a.) tried to test him further by saying, ‘It is possible that your calculation and estimate is wrong and you are mistaken.’

The cleric stood his ground and replied, ‘No I am certain of it (dust of Paradise). I am only confused about how you have got it.’

Muhaddis-e-Kashani (r.a.) elaborated, ‘O cleric! I have with me the dust of Karbala. Our beloved Prophet (s.a.w.a.) informed us that Karbala is a part of Paradise. If your calculation and assessment is correct, then you should accept the truthfulness of our Prophet (s.a.w.a.) and testify your faith in him (s.a.w.a.).’

The cleric agreed, ‘You are right!’ He immediately testified to the prophethood of the Holy Prophet (s.a.w.a.) and became a Muslim.

(Asraare Shahadat, vol. 1, p. 523-24, new edition)

Indeed not only is Imam Husain (a.s.) the light of guidance, but everything that comes in contact with him is blessed with these powers. Now we begin to understand the words of the Holy Prophet (s.a.w.a.)

There are more things to write on this topic. But brevity demands that we conclude this treatise over here. At the end we supplicate to Allah, the Almighty, to make this sacred dust of Karbala a cure for all our spiritual and physical diseases and to grant us security from every fear. And finally to make us pure and sacred just like this dust.