At the beginning of this discussion, we mentioned the virtues and special qualities of the Holy Prophet’s (S) shrine and the whole area where his holy body rests. Now, we have to bring back to mind that the grave of Imam al-Husayn (as) is just like the Prophet’s (S), because Imam al-Husayn (as) is a part of the Holy Prophet (S). The Holy Prophet (S) said,
«حسين منّي وأنا من حسين.»
“Al-Husayn is from me, and I am from al-Husayn.”18
Umm al-Fadl recounts that she saw the Holy Prophet (S) in a dream. She dreamt that a part of the Holy Prophet’s (S) body had gotten separated from him and was placed in her lap.
When she asked the Holy Prophet (S) to interpret that dream, he said that a blessed son called al-Husayn (as) was going to be born from his daughter Fatimah al-Zahra (as). That son would later be raised on the lap of Umm al-Fadl.19
It follows therefore that if Imam al-Husayn is part of the Holy Prophet (S), the same kind of respect and status which is reserved for the Holy Prophet should also be reserved for him. If the soil from the Prophet’s grave is blessed, then soil from the grave of Imam al-Husayn is also blessed.
«حسين منّي وأنا من حسين.»
“Al-Husayn is from me, and I am from al-Husayn.”18
Umm al-Fadl recounts that she saw the Holy Prophet (S) in a dream. She dreamt that a part of the Holy Prophet’s (S) body had gotten separated from him and was placed in her lap.
When she asked the Holy Prophet (S) to interpret that dream, he said that a blessed son called al-Husayn (as) was going to be born from his daughter Fatimah al-Zahra (as). That son would later be raised on the lap of Umm al-Fadl.19
It follows therefore that if Imam al-Husayn is part of the Holy Prophet (S), the same kind of respect and status which is reserved for the Holy Prophet should also be reserved for him. If the soil from the Prophet’s grave is blessed, then soil from the grave of Imam al-Husayn is also blessed.
Notes:
18. Al-Tirmidhi, Sunan, vol. 5, p. 658; Ahmad ibn Hanbal, Al-Musnad, vol. 4, p. 174; Ibn Majah, Sunan, hadith 144.
19. Al-Hakim al-Neyshaburi, Al-Mustadrak ‘ala al-Sahihayn, vol. 3, p. 176.
