Bismillah.
Have you registered for our course on: 14 Lessons from the Timeless Movement of Imam al-Husayn (a). See below for more info.
وَوَاعَدْنَا مُوسَى ثَلاَثِينَ لَيْلَةً وَأَتْمَمْنَاهَا بِعَشْرٍ فَتَمَّ مِيقَاتُ رَبِّهِ أَرْبَعِينَ لَيْلَةً وَقَالَ مُوسَى لاَخِيهِ هَارُونَ اخْلُفْنِي فِي قَوْمِي وَأَصْلِحْ وَلاتَتَّبِعْ سَبِيلَ الْمُفْسِدِينَ.
And We made an appointment with Musa for thirty nights, and completed them with ten (more), so the appointed time of his Lord was forty nights [in total].
(Sūrat A‘rāf, No. 7, Āyat 142)
The number forty holds deep symbolic and spiritual significance in Islam. It appears multiple times in the Quran and Hadith, and has been associated with periods of trial, transformation, and maturity.
In the above verse, Allah recounts the story of Prophet Moses ‘alayhis-salām and the forty nights: Allah appointed Prophet Moses for forty nights to receive divine revelation. This period symbolizes spiritual preparation and purification. As for why in this verse Allah has termed it thirty nights plus ten, Imam Muhammad al-Bāqir ‘alayhis-salām said: The philosophy of that manner was to try the Children of Israel (Nūr al-Thaqalayn, 2:61). The community was told that the Prophet was going to the wilderness for thirty days and then ten days were added onto that to test their faith in which most of them failed.
Some other reasons why the number forty is important in Islam are listed below:
1. Prophethood at age forty
The Prophet Muhammad sallallāhu ‘alayhi wa-ālihi wasallam received revelation at the age of forty, marking the beginning of his prophethood. This is often seen as the age of spiritual and intellectual maturity. He also kept aloof from Lady Khadijah for forty nights for the heavenly food to be sent down in preparation of the birth of Bībī Fātimah al-Zahrā (as.
2. Accountability for Adults
According to the Quran, full maturity and moral responsibility is reached by the age of forty. It is a time when we should assess their deeds seriously. The Quran says:
حَتَّىٰ إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً قَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ لِي فِي ذُرِّيَّتِي ۖ إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ ﴿١٥﴾
Until, when he reaches maturity and reaches [the age of] forty years, he says, “My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to work righteousness of which You will approve and make righteous for me my offspring. Indeed, I have repented to You, and indeed, I am of the Muslims”. (Q 46:15)
3. Grieving Period
Some Islamic traditions mention forty days of mourning after someone’s death. This is especially true for Imam al-Husayn ‘alayhis-salām. Zurārah has reported from Imam Ja‘far al-Sādiq ‘alayhis-salām: O Zurārah! Verily the heavens wept blood for forty mornings upon al-Husayn (a). The earth turned dark for forty mornings, and the sun was eclipsed and turned red for forty mornings (Qummī, Nafas al-Mahmūm, Part 4, “relating to events after the martyrdom of Abu ‘Abdillāh”). A believer’s death is also mourned by the earth for forty days. Prophet Muhammad (s) has said: The heaven and the earth weep at the death of a believer for forty mornings, and they weep at the death of a scholar for forty months, and they weep at the death of a Messenger for forty years (Majlisī, Bihār al-Anwār, 42:308).
While we remember the days of the other Ma‘sūmīn ‘alayhimus-salām, we only commemorate the ‘Arbaeen of Imam al-Husayn (a). One of the possible reasons that have been given is that the sacrifice and martyrdom of Imam al-Husayn (a) holds a distinct position and his sacrifice is unparalleled. In addition, some of the historical narratives suggest that due to the womenfolk of al-Husayn held captive, they could not mourn and commemorate the Imam in the way that they would have wished to. Therefore, a forty-day mourning period which culminates in the ‘Arbaeen is reminiscent of their unfulfilled wishes.
As we commemorate the ‘Arbaeen of Imam al-Husayn (a), let us reflect on our lives and how we have matured and transformed over the years. We continue to pray for the oppressed all around the world, especially the resilient people of Palestine.
Reference: ‘Abd ‘Ali b. Jumu‘ah al-‘Arūsī aal-Huwayzī, Tafsīr Nūr al-Thaqalayn.
ALI 703: 14 Lessons from the Timeless Movement of Imam al-Husayn (a)
Many lessons from Imam al-Husayn’s movement can be applied to society today for reaching higher religious, theological, spiritual and ethical levels. The first part of this online course will attempt to discuss three akhlaqi lessons from this timeless movement. It will include reflections from the Quran and Hadith of Ma’sumin (a). Each session will be of 75 minutes, including Q & A.
Schedule: Three Sunday mornings – Aug 31, Sep 7 & 14, 2025
Timings: 11:30 am to 12:45 pm; Toronto/NY times
Instructor: Syed Ali Kazmi
Fees: CAD $25.00
Registration: www.academyofislam.com/registration