Ziarat e Ashura With Urdu Translation - Free download as PDF File .pdf), Text File .txt) or read online for free. Imam Husain - Ziyarat-e-Ashura is a sacred tradition (Hadees-e-Qudsi) whose references can be found in Misbah al-Mutahajjid by Shaykh al-Tusi and Kamil. ZIYARAT. ' ASHURA᾽. ءارﻮﺷﺎ تر ز. By. Syed Kazim Hussain. June = Rajab The Open School. P.O. BOX CHICAGO, IL
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Ziarat-e-Ashura With Urdu Translation. 28 Pages · · KB · 11, Downloads ·English. Preview 1, Pages·· MB·6, Downloads. gs. Expos'e on Ziarat Ashura · Commentary-Sacred Effusion pdf . ronaldweinland.info recommends downloading and Installing these fonts to view the content on this page. Complete Ziyarat e Ashura (زیارت عاشوراء) with English, Urdu and Farsi ronaldweinland.info Bin Aqabah and Sayf ibn U rah have reported “Alqamah ibn.
Peace be on you, O Aba Abdullah! Peace be on you, O son of Faatimah, the choicest among the women of the worlds! Peace be on you, who was martyred while fighting heroically in the cause of Allah, the son of Allah's fearless warrior, you were isolated and had been attacked with a vengeance! Peace be on you and on those souls who had gathered in your camp, in your journey. I pray and invoke Allah to keep all of you tranquil and restful, for ever; so far I am alive, this is my prayer, and till nights and days follow each other.
Then he recommended, Recite Ziarate Jaamea.
Although I had recited the Ziarat several times in the past, I had not memorised it. But on that day, I could recite the entire Ziarat very easily. Later, by some strange coincidence I met that person again. Again he said with amazement, You have not gone as yet!
I broke into tears and confessed once again my helplessness in finding the way. This time he suggested recitation of Ziarate Ashoora to relieve me of my helplessness. My problem with Ziarate Ashhora was the same as with Ziarate Jaamea.
I had not committed the Ziarat to memory nor its dua. Later, I chanced upon that person once again and he asked me the same question once more. I replied that I had still not found my way and would be here till the next morning.
He volunteered, I will reunite you with your caravan with which you have got separated. He went and returned mounted on a steed with his shovel on his left shoulder. He approached me and said, Mount the horse! I did likewise. I caught hold of the reins and beckoned the horse to move ahead, but the horse did not budge.
He said, Give me the reins. I surrendered the reins to him. He shifted the shovel to his left shoulder and took the reins in his right hand. I witnessed with amazement that the horse began trotting forward calmly and started covering the distance with minimum fuss.
After a while he placed his hand on my thigh and remarked, Why dont you recite the Nafelah? Then he reiterated thrice, Recite Nafelah, Nafelah, Nafelah! Then he remarked, Why dont you recite Ziarate Ashoora?
I then asked him to narrate the incident. He then proceeded to recount the incident accurately without any exaggeration. He narrated, This incident occurred in A. I had halted at Haji Safar Alis house, the latter being a respected trader from Tabriz. Since I was not affiliated to any caravan, I was a little concerned and was on the lookout for someone. I decided to unite with it. We had only proceeded a little when some more persons attached themselves with the caravan.
From there we departed for Tabruzan. Earlier, Haji Jabbar had cautioned us about that the perilous area between Arzantehur Rum and Tabruzan. He warned us never to disengage from the caravan. Daybreak was another 2 hours to 2 and half hours away. We proceeded from that place. We had barely traversed a quarter to a half of a farsakh when we saw dark clouds looming in the horizon.
And soon those threatening clouds engulfed us in darkness. Soon there was a hailstorm, and we all were protecting ourselves and moving briskly ahead at the same time. I made every effort to keep pace with the others in the group. But unable to keep up, ultimately I found myself separated from the group. I felt totally lost in the darkness of that blizzard.
I got off my horse to rest awhile on the side of the path. I was wary and a little fearful of being looted for the tuman that I had with me. I decided to discontinue my journey at that place till daybreak.
Then in the morning I would retrace my footsteps back to where I had started.
There I would seek some escort who could guide me back to the caravan. I was still deliberating over my next course of action when across the road I happened to notice a garden. Strangely, there was also a gardener, who was removing the snowflakes that had accumulated on the plants. On seeing me, he advanced towards me. He stopped at a distance and asked, Who are you? Recite Ziarate Jaamea, Jaamea, Jaamea!!! Then we proceeded on his horse. After awhile he turned to me and beckoned, See, there are your companions by the riverbank.
They are performing wuzu for Namaze Subh. I dismounted from his horse. I tried to mount my own steed, but couldnt. He himself came forward and helped me get on my horse, and then directed my horse towards the caravan. It was while moving ahead that I began thinking about that person. Who was this person who conversed with me in my own Persian language, when that area was only inhabited by Turks who were Christians?
How did he manage to unite me with my group so effortlessly? When I turned back again, there was no on sight, and there was no trace of that person who seemed to have vanished in thin air!!! Anyhow I went towards the caravan, and finally I was united with my companions. The latter writes, I was seated in one corner of Masjide Sehla.
Suddenly, a Sayyed entered the room wearing a turban amamah and a black cloak aba. He looked all around and then he walked towards me. The he gave me some money and said, This should suffice you for this month.
He left after that. In his presence, I was completely baffled. I felt as if my feet were stuck to the earth. And this was my state until he left. Afterwards, I started looking for him all over but could not find him.
The former had many sons, one among them, i. The latter was among the more learned scholars of Najaf. Shaykh Murtaza was born in A. Shaykh Murtaza r. After his demise, a person saw him in a dream, and inquired from him, Which action has benefited you the most? Shaykh r. He has narrated from Muhammad Ali Yazdi, who was also considered to be very pious and devout.
The latter followed a routine, whereby he used to visit the cemetery at night, wherein some notable scholars were buried. There he used to engage himself in supplications and worship.
Muhammad Ali Yazdi had a close companion who was with him since childhood. Even in their youth they studied together in the same school. They were always together even in matters of business and one rarely saw them separated. Then unexpectedly, this friend expired and was buried in the cemetery referred to in the above paragraph.
Incidentally, this cemetery was also the resting-place of other god fearing and devout individuals. The friend had not been buried even for a month, when Muhammad Ali Yazdi saw him in a dream.
When he saw his friend in a peaceful condition, he inquired from him, You seem very calm and tranquil, although I am aware of your actions, which only merited painful chastisement. Tell me which act is responsible for this ease and comfort. His friend replied, Yes, indeed you are right. Until yesterday I was engulfed in agonising punishment. But an incident occurred that transformed my state to what it is right now. Ashraf Judas wife had expired.
Her relatives buried her here. He indicates the place of burial, which was approximately a hundred feet away After the burial of this lady, Sayyedush Shohada, Imam Hussain a. Zindagaani, Shaksiyyate Shaykh Ansari, old edition page , new edition page Consequently on Imams intercession her grave received amnesty from chastisement and I too was liberated.
That is why you now find me so contented. Muhammad Ali Yazdi relates that, When I woke up after seeing this strange dream, I immediately left for the market of Hidaad.
I was not aware of its location and whereabouts. However after a laborious search I managed to hunt down that place. I reached Ustaad Ashraf place and asked, Has a lady from your family expired in the recent past? He replied, Yes, we buried her only yesterday. Then I asked, Did she have the good fortune of visiting Imam Hussains shrine?
Ustaad : No I asked, Did she often discuss Imam Hussains afflictions and hardships, or did she ever organize some gathering majaalis where calamities of Imams were narrated? Ustaad: No. All these questions seemed very puzzling to Ustaad Ashraf and he asked, I dont understand!
What do you want to prove by all these questions? I then went on to relate my entire dream. When I concluded my narration, he said, I think I know the reason behind the mystery. In the last days of her life, my wife had taken up regular recitation of Ziarate Ashoora, and this is a direct result of that recitation.
And after his demise he was buried near her, in accordance with his wishes. One night I saw a dream, wherein I was ordered to deliver 45, tuman at the shop of a respected person from Isfahan. For the sake of discretion I have not mentioned that persons name When I woke up, I was in a dilemma as to whether I should act as per my dream.
Besides I was not even sure whether I had such a large sum of money with me. However, when I began counting, to my utter shock and dismay, I discovered that I had with me exactly 45, tuman! So I decided to visit that shop, and deliver that amount. When I reached that place I was surprised to find that I knew that individual, who was regarded as one of the most respected persons from that city.
There were two other men at the shop, so I called the shopkeeper aside and whispered that I had some urgent work with him. I took him along with me near the neighbouring Masjid. The Masjid was undergoing construction and there were some labourers who were busy working.
I took this person towards the veranda and inquired, Tell me your problem, so that I can help you. He declined to say anything. I insisted further, but he still did not tell me. I finally handed over that sum of 45, tuman to him, but did not disclose the amount. When I gave him the money, he started weeping uncontrollably and said, I am indebted for a sum of 45, tuman. I had pledged to recite Ziarate Ashoora for forty days.
Today is the last day. By some strange coincidence, his prophecy used to always materialise in the future. Finally, my curiosity got the better of me, and one day asked, What is the basis for your prophecies? How do you manage to forecast with such accuracy? He replied, A very old person comes to meet me regularly and reveals all these prophecies to me. One day that person himself disclosed, Do you know why I disclose these prophecies to you?
Then that aged man who used to come to Sayyed Sadiq Ruhani disclosed, I wake up in the middle of the night, face the qibla and recite Ziarate Ashoora with repetitions of curses and salaam. Every meeting with him increases my worship and invocations with Allah and the Aimmah a. Once he remarked, Why do learned individuals like you ignore Ziarate Ashoora and its boundless benefits?
He continued, I recite Ziarate Ashoora regularly every morning. Once I was going to Mashshad. On the way, the bus halted for namaaz.
Even I got off the bus, but realised that my copy of Mafatihul Jinnaan was not with me. I was disturbed with the thought that I would not be able to recite Ziarate Ashoora today. Suddenly, I happened to see a curtain across the road. To my surprise, I found Ziarate Ashoora written on the curtain.
I was relieved and recited the Ziarate with contentment. While relating this incident that person was lamenting uncontrollably. I recited Ziarat while I was weeping. Once while I was reciting Ziarat, I could perceive the curtain facing me being lifted. It was as if I was dreaming the entire incident. I saw some ladies, among who, was also my mother.
All of them were thanking me profusely, that I had recited Ziarat on their behalf, too. Suddenly I witnessed a majestic lady appear among them. Soon all the other ladies began seeking their demands and requests from this lady. Even I started advancing my demands before this lady.
I said, I have arranged a gathering majlis wherein I recite Ziarate Ashoora. Why dont you also come to that gathering? She replied, I have always attended your gatherings.
And I can narrate an incident to prove this. Once your cousin along with his wife came to your gathering with some offering tabarruk. He faced some problems relating to his house.
He pledged that if his problem was solved he would frequent your gathering. On recitation of the Ziarat, his anxiety was transformed into ease and the construction of his house was completed. However, he forgot about his pledge and did not attend your gathering.
On hearing this incident from that lady, I approached that person and related the entire incident to him. By the time I had completed, the complexion of his face had changed completely. He began weeping. He called out to his wife and said, See what she is has narrated. Then he said, I was so preoccupied that I could not fulfill my pledge. When I revealed the purpose of my visit. He then proceeded to relate an incident to me.
A Zoarastrian lady had converted to Islam. She then married Abul Qasim, who was a glass merchant. They were married approximately for three years but did not have any children. They decided that they would both recite Ziarate Ashoora for forty days, and seek their demands from Imam Hussain a. So for forty days they recited Ziarate Ashoora with salaam and curses, along with Duae Alqamah. Allah accepted this Ziarat from the two, with the intercession of Imam Hussain a. Soon the lady gave birth to a son.
And this son is alive till this day in Yazd, along with his family and children, i. There was a series of sermons majaalis in the Mosque of Ale Rasool in Iran. One night it was my turn to recite the sermon.
In this sermon I related that one who recites Ziarate Ashoora for forty days with all its proprieties and respect, then all his calamities and hardships shall be removed for the sake of this Ziarat. He was a man with very sound beliefs and a true lover of the Ahle Bayt a. He had earlier planned to shift to Mashshad, but somehow could not do so. After inquiring about my condition he said, Do you know I have finally been transferred to Mashhad?
I said, How is that? He reminded, Didnt you once narrate in one of your sermons that one can remove his afflictions by performing the Aamaal of Ashoora. I began performing that Aamaal. Then I came to Mashhad in my holidays for Ziarat, when I met one person. I did not know him from before. He seemed very cultured, with good etiquette. He told me. Do you have any wish, any unfulfilled demands? I said, No, thank you. However, he insisted. Finally I told him that I wanted to shift to Mashhad.
Immediately, he took me along with him to Khorasan, where we met with the Governor. I was completely taken aback. It was as if this person was specially appointed to solve my problem. After the completion of all formalities he said, Now you can shift here, with your wife and children.
Thus, Aamal Ashoora was the cause through which I achieved my hearts desire. This was just before the dangerous epidemic had broken out in Qom. The former informed the scholar from Qom, Yesterday I saw your father-in-law in a dream.
He requested me to tell you not to abandon recitation of Ziarate Ashoora.
A few days later the epidemic broke out in Qom. This incident reveals that some souls do have information of the future. They know exactly what is going to occur and even suggest solutions to counter the calamity and disaster. He tried everything possible to get his passport, but was dejected. He could not even arrange for his friends passports. In that state of restlessness and depression he saw the distinguished scholar Ayatullah Burujardi r. Ayatullah Burujardi r. When I woke up, I was completely puzzled, and did not know what to make of this dream.
Then one day, a person came and told me, Prepare yourself for the journey, your passport is now ready. Bewildered, I asked, Who are you? How did my problem get solved? He replied, I am Sayyed Haji Hussain. I was really confused about your problem for the past several days and tried everything but was unsuccessful. Eventually I beseeched Imam Hussain a.
Then I performed Aamaale Ashoora for forty nights in succession and with this recitation the problem was solved. Haji Habib was an extremely pious and devout individual. He is very attached to the recitation of Duae Tawassul. May Allah condemn and damn the people who laid the basis and set up the groundwork, to wander astray and turn aside from not only you and your family but to take liberties and bear hard upon you. May Allah condemn and damn the people who tried to obscure and deny your office and status, wilfully neglected your rank and class Allah had made known in clear terms.
May Allah condemn and damn the people who killed you. May Allah condemn and damn the abettors who instigated and had a part in your murder. I turn to you and Allah, away from them, their henchmen, their followers and their friends, O Abaa Abdullah, I make peace with those who make their peace with you, I make war on those who go to war against you, till the Day of Judgement. May Allah condemn and damn the family of Ziyaad and the family of Marwaan; may Allah condemn and damn the group and the tribe of Umiyyah, one and all, altogether;may Allah condemn and damn ibna Marjaanah; may Allah condemn and damn Umar bin Saad; may Allah condemn and damn Shimr; may Allah condemn and damn the people who celebrate, enjoy, sing and dance on the day of your martyrdom.
My father and mother are at your disposal. Profound is my sorrow for you. I beg Allah, who honoured you above others, to be generous towards me on account of you, and give me the opportunity to be with the victorious Imaam, the descendant of Muhammad blessings and peace be on him and on his children from Allah at the time of the final and decisive war against Allah's enemies.
O my Allah make me attend to Thy cause, sincerely, in every respect following in Husayn's footsteps, in this world and the hereafter. O Abaa Abdullah, I come nearer and seek greater intimacy with Allah, with His Messenger, with Ameerul Moomineen, with Faatimah, with Has-an and with you, with the help of your love and patronage, cutting off every connection with those who took up arms against you and killed you. I disconnect all links with those who, in the beginning, took the first steps to take liberties with and bear hard upon you, I take refuge with Allah and His Messenger free from the guilt of associating with those who laid the foundation for your suffering , devised and carried out their corrupt plan of action, boldly gave currency to reign of terror and cruelty to oppress you and your friends and followers; detach myself from them and present myself to Allah and to you, I first seek greater intimacy with Allah and then with you to win your love and patronage, and to make friends with your friends, cut off all links with your enemies, and with those who planted the seeds of hostility against you, and reject and discard their associates, their followers and their friends.
Which of these two propositions is correct? The most correct proposition is the latter one; the reliability and authority of a tradition based on the certainty that the text originated from an Infallible. The reliance on the reliability of a narrator is because of its utility in rendering a text certain as originating from an Infallible and hence it is but one criterion among many others that is considered in gauging the reliability and authority of a tradition.
It is for this reason that, in the instance where the reliability and truthfulness of the narrator is not established, but circumstantial evidence proves the report to have originated from an Infallible, then the report assumes probative authority. Hence the second proposition is wider in scope and actually subsumes the first proposition in itself.
However, an investigation into the matter shows that there is no evidence in the law that this is the case. This is because the query contained in the relevant traditions is associated with concerns in favour of the second proposition and there is nothing in the traditions that legitimately points to the establishment of the first proposition. This practice transpires into a reliance on a reliable and authentic report originating from an Infallible.
The reliability of the reporter of such a report must also be one of the circumstantial pieces of evidence that renders the report certain as originating from an Infallible. It is for this reason that in the instance where the reliability and truthfulness of a narrator is established but circumstantial evidence does not prove the origins of a tradition to be from an Infallible, the tradition is abandoned.
The widespread practice of the contents of a tradition compensates for the weakness of its chain. A tradition may be divided into three types in terms of its fame and renown. This chapter contains traditions on the attributes and qualities necessary for a judge. Therefore, widespread reliance on and use of the contents of traditions by jurists indicates the existence of circumstantial evidence related to those traditions, which makes it certain that the origins of those traditions are from an Infallible.
It is known that the widespread transmission of a tradition produces benefit if the transmission is coupled with practice.
In such a case the question is: does such renown possess probative authority or not? The matter is a lengthy and detailed one, which has been explained in my jurisprudential lectures. However, in general, a tradition that is widely utilised in juridical deduction indicating wide reliance on it by jurists compensates the weakness of its chain, if a chain exists, and engenders certainty regarding its authentic provenance.
A mursal tradition is defined as one which has either all or some of the intermediary narrators omitted. Shaykh Subhani writes that such a report cannot be used as evidence. Indeed matters are of three types. A matter, whose correctness is established, has to be obeyed. A matter whose error is manifest has to be avoided and finally a matter which is doubtful and ambiguous has to be returned to Allah and His prophet. As mentioned earlier, a tradition that is simply transmitted but not practiced inspires doubt about its authenticity.
Therefore, if a renowned and practiced tradition is one that has no doubt in it, then a rare tradition would have the opposite connotation: there would be no doubt about its invalidity from a logical perspective.
When the validity and correctness of one part of a proposition is certain and beyond doubt then the other part is obviously invalid and incorrect. Otherwise it would require the combination of certainty and doubt regarding a single matter, which is logically unacceptable.
For example, if the veracity of Zayd is beyond doubt then its contrary, his dishonesty, is negated beyond doubt too. The rare tradition cannot be said to belong to the third part of the tripartite division, that is, a matter which is dubious and which requires its knowledge to be returned to God and His Prophet. The significance of a renowned tradition having its meaning elucidated as above lies in its ability to stimulate certainty with respect to its origins being from an Infallible.
It is this that makes it the subject of the principle of the probative authority of a tradition. As a result, the faith and devoutness professed in it has come about in light of its probative authority and the recitor will be awarded according to the rewards specified in the tradition. However, to restrict oneself to its conclusions and to disregard the large amount of circumstantial evidence proving its authenticity and correctness would be to make a mistake.
The circumstantial evidence presented in this study will perhaps bestow a level of reliability to the narrators or to the tradition itself. However, the authenticity of this attribution has not been verified. In light of these facts, how is it possible to rely on this work?
In addition to the above, circumstantial evidence related to this book proves that it does not belong to the aforementioned individuals. Furthermore, the early scholars of Qum have disparaged a huge number of the narrators but their disparagement was not based on the report of a veracious person from a veracious person, but rather on the basis of their theological differences with those narrators. Therefore if they noticed anything in a tradition that seemed like an exaggeration al-ghuluww in doctrinal issues, they would criticise the tradition as being exaggerated or fabricated.
In short, it is clear that the early scholars disagreed on theological issues such that there would be a matter considered by some of them to amount to disbelief or doctrinal exaggeration while the same matter would be considered a requirement of the faith by others, or it could be that the matter was neither this nor that.
A muwathaq tradition is one that has been transmitted from an Infallible by a continuous chain consisting of veracious individuals, some of whom may espouse unorthodox beliefs and ideas. However, due to the criteria established in the science of hadith, verification of such a tradition will not have probative authority. This is because every tradition has an effect and a bearing on the soul of an individual with respect to its reliability.