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03-فبراير-2026 
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Arbaeen is one of the most significant days in the Islamic calendar, especially for Shia Muslims. Observed on the 40th day after Ashura, it marks the martyrdom of Imam Husayn ibn Ali (AS), who sacrificed his life in Karbala while standing against tyranny and injustice.
Each year, millions of pilgrims—many walking long distances—visit his shrine in Karbala, forming the world’s largest peaceful annual gathering and expressing unity, patience, and loyalty to the values of truth and justice.
The number 40 holds deep spiritual importance in Islam, symbolizing completion and spiritual maturity. The Qur’an mentions that Prophet Musa (AS) spent forty nights on Mount Sinai (Qur’an 7:142), and Prophet Muhammad (PBUH & his family) received revelation at the age of forty. Forty days mark the completion of mourning, which is why Arbaeen carries such profound spiritual significance.
The first Arbaeen visit (Ziyarat al-Arbaeen) in Islamic history was performed by Jabir ibn Abdullah al-Ansari, a respected companion of Prophet Muhammad (PBUH & his family). This historic visit took place on the 40th day after the martyrdom of Imam Husayn ibn Ali (AS) in 61 AH.
Jabir ibn Abdullah al-Ansari was among the earliest Muslims and a devoted supporter of the Ahlul Bayt (AS). By the time of Arbaeen, he had become elderly and blind, yet his deep love for Imam Husayn (AS) led him to travel from Medina to Karbala, establishing the tradition of Ziyarat Arbaeen.
According to authentic Shia sources, Jabir ibn Abdullah al-Ansari traveled to Karbala with his student Atiyyah ibn Sa’d al-Awfi. Upon reaching the Euphrates, Jabir performed ghusl, wore clean clothes, applied perfume, and walked respectfully to the grave of Imam Husayn (AS). He touched the grave, wept intensely, and greeted Imam Husayn (AS) with words of peace and loyalty, then offered salutations to the other martyrs of Karbala.
— Misbah al-Mutahajjid (Shaykh al-Tusi), p. 787
After Ashura, the surviving family of Imam Husayn (AS), including Imam Zayn al-Abidin (AS) and Lady Zaynab (SA), were taken captive to Kufa and then Damascus. According to reliable Shia historians, after their release they returned to Karbala on the 20th of Safar (Arbaeen) before continuing to Medina, renewing the message of Karbala.
Shia sources state that when the truth of Karbala became known in Yazid’s court, public opinion turned against him, leading to the captives’ release. Before leaving Syria, the family requested to pass through Karbala to mourn the martyrs.
According to Sayyid Ibn Tawus (d. 664 AH), when the caravan of the Ahlul Bayt (AS) reached Karbala on 20th Safar, they found Jabir ibn Abdullah al-Ansari already present at the grave of Imam Husayn (AS). The meeting of Jabir and the family of the Imam is described as a deeply emotional moment. Together, they mourned Imam Husayn (AS) and the martyrs of Karbala.
— Sayyid Ibn Tawus, Al-Luhuf, Chapter on the return of the captives
Shia sources state that Lady Zaynab (SA), Imam Zayn al-Abidin (AS), and the women of the household wept, lamented, and held mourning gatherings at the graves. This was the first formal majlis (mourning gathering) held at the graves of the martyrs of Karbala.
Shaykh Abbas Qumi records that the Ahlul Bayt (AS) renewed the message of Karbala by reminding people why Imam Husayn (AS) was martyred and what he stood for.
— Shaykh Abbas Qumi, Nafas al-Mahmum
The return of the Ahlul Bayt (AS) to Karbala on Arbaeen was not only mourning but a continuation of Imam Husayn’s (AS) mission. While he sacrificed his life on Ashura, Lady Zaynab (SA) and Imam Zayn al-Abidin (AS) ensured that his message lived on. This return preserved the truth of Karbala, honored the martyrs, and exposed the failure of the Umayyads to silence the Ahlul Bayt. Shia historians describe it as the completion of the tragedy and the beginning of its eternal remembrance.
— Sayyid Ibn Tawus, Al-Luhuf; Shaykh Abbas Qumi, Nafas al-Mahmum
Imam Hasan al-Askari (AS) named Ziyarat Arbaeen as one of the five signs of a true believer. This hadith is recorded in major Shia sources, including Tahdhib al-Ahkam, Misbah al-Mutahajjid, and Bihar al-Anwar, confirming the central importance of Arbaeen in Shia devotion.
This hadith is especially important because Imam Hasan al-Askari (AS) places Ziyarat Arbaeen alongside core acts of worship, such as daily prayers. Each of the five signs mentioned reflects a distinct Shia identity:
By including Ziyarat Arbaeen among these, the Imam (AS) clearly shows that remembering Imam Husayn (AS) is not optional or cultural, but a core expression of faith.
Shia scholars explain that Ashura represents sacrifice, while Arbaeen represents the preservation of that sacrifice’s message. Visiting Imam Husayn (AS) on Arbaeen declares that his stand against oppression continues and that Karbala was not erased by the Umayyads. Scholars such as Sayyid Ibn Tawus and Allama Majlisi describe Arbaeen as the completion of the Karbala movement.
— Al-Luhuf; Bihar al-Anwar, vol. 98
Shia scholars agree that Ziyarat Arbaeen is a highly emphasized recommended act (mustahabb mu’akkad) and a clear symbol of loyalty to the Ahlul Bayt (AS).
— Shaykh Abbas Qumi, Mafatih al-Jinan
Ziyarat Arbaeen is a special supplication recited on 20th Safar, expressing belief in Imam Husayn’s mission and values. Its text is recorded by Shaykh al-Tusi in Misbah al-Mutahajjid, confirming its authenticity.
The Ziyarat explains:
Ziyarat Arbaeen describes Imam Husayn’s (AS) sacrifice as being for “Your servants,” not only Muslims, showing the universal message of Karbala. Shia scholars explain that his stand was for human dignity, moral awakening, and freedom from oppression, which is why his message speaks to people of all backgrounds.
— Allama Majlisi, Bihar al-Anwar, vol. 98
Reciting Ziyarat Arbaeen is a declaration of loyalty (wilayah) to Imam Husayn (AS) and a rejection of tyranny. Shaykh Abbas Qumi lists it among the most emphasized ziyarat acts.
— Mafatih al-Jinan
Walking to Karbala, especially from Najaf, is a highly recommended act in Shia teachings. Imam Ja’far al-Sadiq (AS) said that for every step toward Imam Husayn’s grave, Allah grants a good deed, erases a sin, and raises a rank.
— Ibn Qulawayh, Kamil al-Ziyarat
This walk symbolizes patience, loyalty, and sacrifice.
The route from Najaf—the city of Imam Ali (AS)—to Karbala holds deep symbolic meaning. Pilgrims often begin their journey by visiting Imam Ali (AS), seeking his permission and blessings before walking to his son, Imam Husayn (AS).
This journey represents:
The Arbaeen walk is physically demanding. Pilgrims face long distances, fatigue and pain, and harsh weather conditions. Yet, people walk with tears in their eyes and peace in their hearts. The pain of walking is seen as an honor, not a burden.
Imam Ja’far al-Sadiq (AS) emphasized that enduring difficulty for Imam Husayn (AS) brings immense reward and closeness to Allah.
— Ibn Qulawayh, Kamil al-Ziyarat
Along the walking routes, believers set up Mawakib (service camps), offering food, water, rest, and medical care free of charge. This culture of service reflects the values of selflessness, generosity, and brotherhood taught by the Ahlul Bayt (AS).
Shia scholars describe this mutual service as part of the spirit of Arbaeen, where serving a pilgrim is considered equal to serving Imam Husayn (AS).
— Shaykh Abbas Qumi, Mafatih al-Jinan
In Shia Islam, visiting the shrine of Imam Husayn (AS) on foot is considered a highly recommended (mustahabb) act. This practice is firmly rooted in the teachings of the Ahlul Bayt (AS), who consistently encouraged their followers to endure hardship in devotion to Imam Husayn (AS), as hardship purifies intention and deepens sincerity.
“For every step taken towards the grave of Husayn (AS), Allah records one good deed, erases one sin, and raises the pilgrim one rank.”
— Ibn Qulawayh al-Qummi (d. 368 AH), Kamil al-Ziyarat
Kamil al-Ziyarat is one of the earliest and most authoritative Shia compilations dedicated exclusively to the virtues of visiting Imam Husayn (AS). Its narrations are widely relied upon by major scholars, including Allama Majlisi, which further strengthens the reliability of this tradition.
The Arbaeen walk is far more than a physical journey; it is a spiritual exercise of the soul. Every step carries meaning and intention. Shia scholars explain that walking to Karbala symbolizes:
Arbaeen is one of the most powerful expressions of faith, love, and loyalty in Shia Islam. It is not only a historical commemoration but a living spiritual movement that continues to inspire millions. From the first Arbaeen visit by Jabir ibn Abdullah al-Ansari to the present-day walk from Najaf to Karbala, this journey reflects patience, sacrifice, and devotion.
The Imams (AS) strongly emphasized Arbaeen. Imam Hasan al-Askari (AS) described Ziyarat Arbaeen as a sign of true faith (Tahdhib al-Ahkam), while Imam Ja’far al-Sadiq (AS) promised great reward for every step taken toward Karbala (Kamil al-Ziyarat). The return of the family of Imam Husayn (AS) to Karbala (Al-Luhuf, Nafas al-Mahmum) and the culture of selfless service through Mawakib (Mafatih al-Jinan) further preserve the message of Karbala.
Arbaeen remains a timeless symbol of truth, justice, unity, and resistance against oppression.
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12-فبراير-2026 
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