Tasbih -Syeda Fatima Zahra
Peace be upon her

A Powerful Supplication (Tasbih)
Saying 'Allahu Akbar' - 34 times, 'Alhamdulillah' - 33 times and 'Subhanallah' - 33 times.

The Tasbih of Fatimah (Arabic: تَسْبِيح فَاطِمَة‎), commonly known as "Tasbih al-Zahra" (Arabic: تَسْبِيح ‎), is a special kind of Dhikr which is attributed to Syeda Fatema Zehra (peace be upon her) beloved Daughter of the Holy Prophet(Peace be upon him and his family) It consists of saying following

34 Repitions of;
(ٱللَّٰهُ أَكْبَرُ)
allāhu ʾakbar,
"God is Greater [than everything]"

33 Repitions of
(ٱلْحَمْدُ لِلَّٰهِ‎),
al-ḥamdu lillāhi
"Praise be to God"

33 Repitions of
(سُبْحَانَ ٱللَّٰهِ‎)
subḥāna -llahi
"Glorified is God"

Imam Jafar Sadiq(as) in Behaarul Anwaar Vol 85, Pg. 334)

It is a recomended tradition to say the following statement after Tasbih al-Zahra':
لاَ إِلٰهَ إِلاَّ ٱللَّهُ
la ilaha illa allahu
There is no god save Allah.

Background: According to anarration from Imam Ali ibn Abi Talib ( as), the Holy Prophet(saws) taught this dhikr (Tasbih of Fatimah) to his daughter Fatimah(sa). According to this narration Fatimah(sa), who was tired due to daily routine, intended to ask her father for a servant to perform chores. Her father (Muhammad) heard of what she had to say, and so he went to her house, and sat with her, then said, "May I not direct you to something better than what you have asked for?" He then taught her the mentioned tasbih, and said that it would be better for them than a servant; hence Fatimah was pleased with it.[8]

Merits of 'Tasbih' of Syeda Fatema Zehra (a.s)
The Tasbeeh of Hazrat Fatima Zahra (s.a.) is from the emphatically recommended acts of worship in the Islamic Shariat. It has immense significance in the eyes of the Infallible Imams (a.s.) and the Shiite jurists. It is a simple ,short yet very powerful act of worship from the aspect of performance; its effect, reward and merit are abundant. This can be gauged from the fact that when the Holy Prophet (s.a.w.a.) wished to impart this act of worship to his daughter Lady Zahra (s.a.), he declared, ‘O Fatima! I have granted you something that is superior to a maidservant and to the world and everything in it.’
(Aasaar o Asraare Tasbeehe Zahra (s.a.) , Pg. 7)

i)Observation of number and sequence:
first, Allah Akbar (God is the greatest) for 34 times, then, al-Hamd li Allah (Praise be to God) for 33 times, and Subhan Allah (Glory be to God) for 33 times;

ii)Presence of heart;
iii)Saying the Tasbih immediately after daily prayers without doing anything else or changing the posture;
iv)No gaps or pauses should interrupt the Tasbih.

Re Reciting Tasbeeh immediately after Salat
Tasbeeh of Hazrat Zahra (s.a.) should be recited immediately on completion of Namaz. This entails that as soon as the reciter has finished the Namaz, he should remain seated in the same position of Tashahud without moving his feet and doing any other thing, immediately he should commence the recitation of the Tasbeeh. The reciting of Tasbeeh immediately on completion of Namaz has a special excellence, which is not there otherwise.
The above statement can be evidenced by the following tradition of Imam Jafar Sadiq (as) wherein he states: “One who recites the Tasbeeh of Hazrat Zahra (s.a.) before even moving his feet, Allah will forgive him..” (At-Tahzeeb of Shaikh Toosi (r.a.) , Vol 2, Pg. 105) Imam Jafar Sadiq (as) has said :
“One who recites the Tasbeeh of Hazrat Zahra (s.a.) after a wajib namaz before he stretches out his legs ( i.e. he recites the Tasbeeh while he is in the posture of Tashahud) , then Jannat becomes wajib upon him”
(Falaahus Saael by Ibne Taaoos (r.a.), Pg. 165)
Another tradition from Imam Sadiq (a.s.) says:“One who glorifies Allah after the obligatory prayer through the Tasbeeh of Hazrat Zahra (s.a.), and then follows it up by saying ‘Laa elaaha illallaho’, Allah will forgive his sins.” (Al-Kafi, Kitabus Salaat, Pg. 342)

Reciting the Tasbeeh of Syeda Zahra (s.a.) before sleeping Imam Jafar Sadiq (as) says :
“One who recites the Tasbeeh of Hazrat Zahra (s.a.) at the time of going to bed, he will be accounted amongst those who have remembered Allah a lot.”
(Wasaaelush Shia Vol 4, Pg. 1026)

In the book ‘Wasaaelush Shia’ there is a tradition from Imam Mohammad Baqir (as) which says that at the time of going to bed, Tasbeeh of Hazrat Zahra (s.a.)and then Maoozatain (Surah Falaq and Surah Naas) and Ayatul Kursi should be recited. Teaching the recitation of Tasbeeh to the children
We pray to Allah to grant us the Taufeeq that we may be regular in its recitation.

Some noteworthy points Re tasbih :

1. One of the conditions of worship, rather the most important of them all, is being attentive in its performance. This is specially so in the recitation of Tasbeeh of Hazrat Zahra (s.a.).
2. There should be continuity in the recitation of the Tasbeeh without any interruptions. This has been the practice of our holy Imams (a.s.) (Al- Kaafi, Kitaabus Salaat, Pg. 343 )
3. In case one has a doubt regarding the number of Azkaar that he has recited, then he should start again. This is according to a tradition from Imam Sadiq (a.s.) (Al- Kaafi, Kitaabus Salaat, Pg. 342 )
The Tasbeeh as a Powerful Dua for Any / All needs
In case of a particular need /problem ,this tasbeeh is to be recited with that specific intention for the need to get fulfilled .Eg it is highly recommended for security of Rizq /Sustenance if recited with that specific intention at the door or in car when leaving for work /interview etc

For Rizq (Sufficient Sustenance)
Once the Prophet's (saw) daughter Fatima Zehra (as) asked the prophet for a helper. The Prophet(saw) advised her to recite the following Tasbih which is now known as Tasbih e Zehra. This Tasbih is usually recited after each prayer. However it also has great value for solving the problems of Rizq, Sustenance, Business, Job etc. The person should recite the tasbih with the niyat (intention) of seeking rizq (sustenance), before leaving the house ( sitting in the car for going to work) ,before commencing business or before starting work at office.
Inshallah rizq problems can be overcome with this.

Tasbeeh made out of the Turbah of grave of Imam Husain (a.s.)
It is better that the Tasbeeh of Hazrat Zahra (s.a.) be made of the pure Turbah (soil) of the grave of Imam Husain(a.s.)
It has been narrated from Imame Zamana (a.t.f.s.), “ One who just holds the Tasbeeh made out of the soil of the grave of Imam Husain (as) and does not do any Zikr, even then for him will be written the reward of having recited the Azkaar” (Wasaaelush Shia Vol 4, Pg. 1033)
Imam Jafar Sadiq (as) says : “One zikr or Isteghfaar recited on the Tasbeeh made out of the soil of the grave of Imam Husain (as) is equal to 70 such zikr recited on any other thing.” (Wasaaelush Shia Vol 4, Pg. 1033)
It is most favorable to count the number of the statements of Tasbih al-Zahra' with a rosary (subhah: a string of 100 beads) made of the soil of Imam al-Husayn’s tomb, which is a tradition in all religious rites. It is also recommended to carry at all times such a rosary, which protects from misfortunes and brings about endless rewards.
It is reported that the rosary of Lady Fatimah (`a) was made of woolen knotted string. She used to turn it with her hand while uttering statements of glorifying and professing Almighty Allah’s all-greatness. When Hamzah ibn `Abd al-Muttalib, may Allah be pleased with him, was martyred, she made a rosary from the soil of his tomb, and people followed her in that. When Imam al-Husayn the master of martyrs (`a) was martyred, people used rosaries made of the soil of his tomb. In this respect, the Awaited Imam (`a) is reported to have said, “Whoever forgets to mention Almighty Allah while having a rosary made of the soil of Imam al-Husayn’s tomb in the hand, the reward of remembrance will be recorded for him.”

Imam al-Sadiq (`a) is reported to have said, “A rosary that is made of the soil of Imam al-Husayn’s tomb glorifies Almighty Allah in the hand of its bearer although the bearer does not say anything.”
Imam al-Sadiq (`a) is also reported as saying, “Whoever turns a bead of a rosary made of the soil of Imam al-Husayn’s tomb and implores Almighty Allah’s forgiveness one time, Almighty Allah will record for him the reward of imploring His forgiveness seventy times. If one holds that rosary in the hand without saying anything, seven rewards for each bead will be recorded for him.”
According to another form of this tradition, “If one turns the bead uttering a statement of mentioning Almighty Allah, forty rewards for each bead will be recorded for him.”
It is also reported that the Paradisiacal Women (i.e. al-Hur al-`«n), whenever they see an angel descending to the earth for any mission, ask him to bring them rosaries and prostration-clays made of the soil of Imam al-Husayn’s tomb.
In an authentic tradition, Imam Musa al-Kazim (`a) is reported to have said, “A true believer must not be lacking five things: a teeth-brushing stick (i.e. siwak), a comb, a prostration rug, a thirty-four bead rosary, and a ring whose stone is made of agate.”
Apparently, a pottery rosary is merited, too, although it is preferable that this rosary is made of fireless pottery. Imam al-Sadiq (`a) is reported to have said, “Whoever glorifies Almighty Allah with a rosary of the clay of Imam al-Husayn’s tomb, Almighty Allah will record for him four hundred rewards, erase four hundred sins he has committed, grant him four hundred requests, and raise him four hundred ranks.”
It is also reported that the string of such rosaries may advisably be blue.
Some narrations have suggested that it is better for women to use their fingertips in counting, but the narrations that have reported the recommendation of using rosaries made of clay are bigger in number and more authentic.

OTHER HADITH on Importance and Benefits

In this context Imam Muhammad Baqir (a.s.) informs, ‘Allah is not worshipped by anything more meritorious than the Tasbeeh of Fatima Zahra (s.a.). Had there been any worship superior to it, most surely the Holy Prophet (s.a.w.a.) would have granted it to Janabe Fatima (s.a.).’
(Wasaaelush Shia , Vol 4 Pg. 1024)

Imam Jafar Sadiq (as) says about the dearness of this Tasbeeh in the eyes of the Imams of the Ahlulbayt (a.s.): “Reciting Tasbeeh of Hazrat Zahra (s.a.) everyday after every Salat is liked by me more than reciting one thousand rakats of (mustahab) namaz”.
(Al-Kafi, Kitabus Salaat)

Reciting this Tasbeeh results in forgiveness of sins. In a tradition , Imam Mohammad Baqir (as) says: “One who recites the Tasbeeh of Hazrat Zahra (s.a.) and then seeks forgiveness, will be forgiven”.
(Wasaaelush Shia Vol 4, Pg. 1023)

It also results in driving Shaitan away and in the satisfaction of Allah as tradition from Imam Mohammad Baqir (a.s.) says:“(Reciting Tasbeeh) drives away Shaitan and makes results in the satisfaction of Allah”.
(Wasaaelush Shia Vol 4, Pg. 1023)

Reciting Tasbeeh regularly delivers the reciter from adversities in this world as well as the hereafter. One of the graceful effects of the regular recitation of the Tasbeeh of Hazrat Zahra (s.a.) is that it delivers the reciter from adversities and hardships in this world as well as the hereafter. Thus one should not ignore its benefits and effects and should not be careless and lazy in its recitation In this connection, Imam Jafar Sadiq (as) says to one of his companions : “ You do adhere to it and be regular about its recitation, for surely one who is steadfast upon its recitation will not encounter adversity.”
(Al-Kafi, Kitabus Salaat, Pg. 343)

In this connection, Imam Jafar Sadiq (as) says : “ O Abu Haroon! We order our children to recite the Tasbeeh of Hazrat Zahra (s.a.)in the same manner as we order them for the performance of Namaz ” (Al-Kafi, Kitabus Salaat, Pg. 343)

The traditions, reported from the Holy Imams (`a) about the merit of Tasbih al-Zahra', are too many to be counted. Imam al-Sadiq (`a) is reported to have said, “We order our boys to do Tasbih al-Zahra' in the same effect that we order them to perform the obligatory prayers. Hence, you should abide by it, because misery will never find a way to a servant who constantly say it.”
According to validly reported traditions, the “frequent remembrance” that is mentioned and ordered in the Holy Qur'an indicates Tasbih al-Zahra'; therefore, whoever abides by it will have remembered Almighty Allah frequently and carried out the order decreed in this holy verse:
يَا ايُّهَا ٱلَّذِينَ آمَنُوا ٱذْكُرُوا ٱللَّهَ ذِكْراً كَثِيراً
O you who believe! Remember Allah, remembering frequently.
Through a valid chain of authority (i.e. sanad), Imam al-Baqir (`a) is reported to have said, “Whoever glorifies Almighty Allah with the doxology (Tasbih) of Fatimah (`a) and then ends it with imploring Almighty Allah’s forgiveness, Almighty Allah will forgive him. This doxology is one hundred (words) with tongues, but one thousand (rewards) in the Scale. It also dismisses Satan and pleases the Lord.”

Through an authentic (i.e. sahih) chain of authority, Imam al-Sadiq (`a) is reported to have said, “Whoever glorifies Almighty Allah with the doxology (Tasbih) of Fatimah (`a) before he extends his legs after an obligatory prayer, Almighty Allah will forgive him and Paradise will be absolutely decided for him.”

Through another valid (i.e. mu`tabar) chain of authority, Imam al-Sadiq (`a) is reported to have said, “The doxology of Fatimah al-Zahra' (`a) subsequent to every obligatory prayer is dearer to me than offering one thousand units of prayer every day.”

According to another validly reported tradition, Imam al-Baqir (`a) is reported to have said, “No statements of glorification and adoration through which Almighty Allah is worshipped can be better than the doxology of Fatimah (`a). If there had been any thing better than this, the Holy Prophet (s) would certainly have given to Fatimah (`a).”

In conclusion, the traditions about the merits of Tasbih al-Zahra' are too numerable to be all mentioned in this book.
Imam al-Sadiq (`a) is reported to have said, “Whoever glorifies (Almighty Allah) with Tasbih al-Zahra' after every obligatory prayer and follows it with la ilaha illa allahu, Almighty Allah will forgive him.”

Chapter Three from Miftah Falah
A Discussion on the Method of the Tasbih of Sayyida Fātima az-Zahrā (‘a)
Know that what is popularly acknowledged from traditions is that the Tasbih az-Zahrā (‘a) is recommended on two occasions: after the daily canonical prayer (salāh) and at bedtime.
Some of the traditions about reciting it at bedtime mention the tasbih (saying Subhān-Allāh) before the tamhīd (saying al-Hamdu-lillāh); however, verified (sahih) traditions concerning the Tasbih az-Zahrā (‘a) in general say that the tamhid comes before the tasbih.
The purpose of this chapter is to further explain the differences between these traditions. It should be noted that even though our scholars (‘ulamā) – may Allāh, the most High, sanctify their souls – have differed on the sequence between the tamhid and the tasbih when recited at bedtime, they are unanimous that the start of the Tasbih az-Zahrā (‘a) is always the takbir (saying Allāhu Akbar). And this is because of a sahih tradition on the authority of Ibn Sinān from Imām Ja’far as-Sādiq (‘a) concerning the start.[71]
The Ahadith that Tamhid Precedes Tasbih
Shaykh at-Tāifa at-Tusi has related in his at-Tahdhīb – with a sound chain of transmission (sanad sahih) – from Muhammad b. ‘Adhāfir who said: ‘I went with my father to Abu ‘Abd Allāh (as-Sādiq), peace be on him, and he (my father) asked him about the Tasbih az-Zahrā (‘a). So he said, ‘Allāhu Akbar’ until he counted thirty-four times; then he said, ‘al-Hamdu-lillāh’ until he reached sixty-seven; then he said, ‘Subhān-Allāh’ until he got to a hundred, counting them with his hand in one statement.’[72] And in al-Kāfi, it is related that Imām Ja’far as-Sadiq (‘a) said to Hisham b. Salim, ‘recite the Tasbih of Fatima az-Zahrā (‘a) when you go to bed: Laud Allāh (takbir) thirty-four times, praise Him (tamhid) thirty-three times and glorify Him (tasbih) thirty-three times.’[73] The Ahādith that Tasbih Precedes Tamhid The reports whose apparent words suggest the tasbih precedes the tamhid are specific to bedtime only. For example, Rais al-Muhaddithin Shaykh as-Saduq has related in his al-Faqih from Amir al-Mu’minin (‘a) that he related to a man from the Banu Asad an event concerning himself and his wife Fātima az-Zahrā (‘a), the daughter of the Prophet (s). The gist of the lengthy narration is that Amir al-Mu’minin (‘a) saw that az-Zahrā (‘a) had filled water skins and drawn water from wells until it affected her health; she had ground mill using the hand millstone until her hands had blistered; her clothes were covered with dust due to sweeping and cleaning the house and they had become black with kindling fire under the cooking pot. Seeing all this hardship befalling her, he advised her to ask her father, the Messenger of Allāh (s) to provide for her a maid who would help her. Fātima (‘a) went to see her father but seeing him occupied with others felt ashamed to ask and returned home.
Later the Messenger of Allāh (s) came to see them and to ask his daughter what she had come for and Amir al-Mu’minin (‘a) explained to the Messenger of Allāh (s) saying it was he that had sent her to ask.
So the Messenger of Allāh, blessings and peace be on him and his household, said, ‘shall I not teach both of you what is better for you than a maid?[74] When you retire to sleep, then exalt Allāh (i.e. recite the takbir) thirty four times; and glorify Him (i.e. recite the tasbih) thirty three times; and praise Him (i.e. recite the tamhid) thirty three times.’
Hearing this, Fātima (‘a) said, ‘I am pleased (with this) from Allāh and His Messenger. I am pleased (with this) from Allāh and His Messenger.’[75]
Similarly it is reported in al-Kafi from Dawud b. Farqad from his brother that, ‘Shahab b. ‘Abd Rabbih asked us to inform Abu Abd Allāh (Imām as-Sadiq) (‘a) that a woman was frightening him in his sleep (i.e. as a recurring nightmare). So he (the Imām) said, “tell him: take a rosary, do the takbir thirty-four times, and tasbih thirty-three times and tamhid thirty-three times.”’[76]
What we have seen is that the traditions that suggest tasbih before tamhid are all related to sleep time only whereas the traditions that mention tamhid before tasbih are for both, sleep and after prayers i.e. at all times in general.
Shaykh Bahā ad-Din al-‘Āmili in his Miftāh al-Falāh has analyzed the traditions on the Tasbih az-Zahrā (‘a) in great detail and compared the usage of conjunction particles in Arabic and their subtle differences in the science of hadith (such as when wa is used instead of fa or thumma). He found that the traditions mentioning the tasbih before the tamhid used the particle ‘wa’ (‘and’) which only acts as a conjunction but does not restrict the order[77] whereas the traditions mentioning tamhid before tasbih use the particle ‘thumma’ (‘then’) and therefore suggest a sequence. For example, a report from Abu Basir states that Imām Ja’far as-Sādiq (‘a) said concerning the Tasbih az-Zahrā (‘a), ‘commence with the takbir thirty-four times, then (thumma) the tamhid thirty-three times, then (thumma) the tasbih thirty-three times.’[78] Shaykh al-‘ªmili also draws from other examples in jurisprudence (fiqh) and its principles (usul) before concluding as follows: The more reliable sequence of the Tasbih az-Zahrā (‘a) is what is popularly known and practiced i.e. first Allāhu Akbar thirty-four times; thereafter al-Hamdu-lillāh thirty-three times; and finally Subhān-Allāh thirty-three times.
Shaykh Bahā ad-Din al-‘Āmili has also addressed the practice of some scholars who decided to follow both by reciting the tamhid before the tasbih after the daily salāh but the reverse before sleep. He has strongly criticized them and cautioned against this, saying it has not been suggested by any previous reputed scholar of either School despite the fact that the matter has not escaped their attention. (For those interested in the discussion, see p. 592-597 of the Miftāh al-Falāh.)
Shaykh ‘Abbās al-Qummi on the Tasbih az‑Zahrā (‘a)
Regarding the Tasbih az-Zahrā (‘a), Shaykh ‘Abbās al-Qummi writes in his al-Bāqiyāt as-Sālihāt:[79]
The authentic traditions (ahādith) regarding the excellence of this tasbih are innumerable. It is reported from Imām Ja’far as-Sādiq (‘a) that he said, ‘we command our children with the Tasbih of Fātima, peace be on her, as we command them to the canonical prayer (salāh). Persist in it, for one who persisted in (performing) it never became wretched (shaqī).’
It is also given in reliable reports that the ‘excessive remembrance’ (adh-dhikr al-kathir) that is prescribed in the Qur’ān (33:41) refers to this Tasbih and therefore one who makes a habit of reciting it after the canonical prayer (salāh) has remembered Allāh with an ‘excessive remembrance’ and acted on the verse:
{يَا أَيُّهَا الَّذِينَ آمَنُوا اذْكُرُوا اللَّهَ ذِكْرًا كَثِيرًا}
O you who have faith! Remember Allāh with frequent remembrance.
- Surah al-Ahzāb, 33:41 And with a reliable chain of transmission (sanad mu’tabar), it is reported from Imām Muhammad al-Bāqir, peace be on him, that he said, ‘one who glorifies (Allāh) with the Tasbih of Fātima, Allāh’s peace be on her, then seeks forgiveness from Allāh, Allāh forgives him. And while it is a hundred (chants) on the tongue, it is a thousand in the scales (mīzān); and it repels the devil (shaytān) and pleases the Lord (Rabb).’
And with a sound transmission (sanad sahih) it is reported from Imām as-Sādiq (‘a) that he said, ‘one who glorifies (Allāh) with the Tasbih of Fātima, peace be on her, before his feet turn away from the obligatory prayer (salāt al-farīda), Allāh forgives him and makes Paradise mandatory for him.’
And in another reliable chain from him (Imām as-Sādiq), peace be on him, as well he said: ‘the Tasbih of Fātima az-Zahrā (‘a) after every obligatory prayer is more loved by me than praying a thousand units (rak’ah) of prayer every day.’
And in a reliable report from Imām al-Bāqir, peace be on him, he said, ‘never was Allāh worshipped with any glorification or extolling, more excellent than the Tasbih of Fātima az-Zahrā (‘a); for if there was anything more excellent that it, the Prophet (s) would have prescribed that to Fātima (‘a).’
The traditions regarding its excellence are therefore more than can be contained within the scope of this work.

Shaykh ‘Abbās al-Qummi on the Method of Performing the Tasbih az-Zahrā (‘a)[80]
Shaykh ‘Abbās al-Qummi has also mentioned the two variations in the order of the tamhid and tasbih and said, ‘some scholars have tried to join these two traditions by saying that the first method (of tamhid before tasbih) be acted upon after the daily canonical prayers (salāh) and the second method at bedtime. But acting on the first method is more popular and favoured from what is apparent.’
Shaykh ‘Abbās al-Qummi has also mentioned that it is recommended to recite the Tahlīl (i.e. ‘lā ilāha ilallāh’) once, after the Tasbih az-Zahrā (‘a), quoting a tradition from Imām Ja’far as-Sādiq (‘a) who said, ‘one who glorifies (Allāh) after every obligatory prayer with the Tasbih of Fātima, peace be on her, and ends it with “lā ilāha ilallāh”, Allāh will forgive him.’
Shaykh ‘Abbās al-Qummi on the Rosary used for Tasbih[81]
As for the rosary used during the glorification of Allāh (s.w.t.), Shaykh ‘Abbās al-Qummi has said it is more excellent (afdal) to use one that is made with the clay from the grave of Imām al-Husayn, peace be on him. And it is also recommended (mustahab) for a person to carry with him a rosary (sabha) made from the clay of al-Husayn, peace be on him, at all times for it acts as a protection from afflictions (balāya) and is a source of endless reward.
That said, one must be cautious when carry the Tasbih made from the clay (turbah) of al-Husayn (‘a) not to take it with him or her into the washroom or any place of impurity (najāsah), just as one must be cautious not to keep it on oneself when one is ritually impure (i.e. in janābah). It is also important not to let children disrespect, play with or step on the rosary made from the clay of the places where the pure Infallibles (‘a) are buried.
It is reported that the rosary that Sayyida Fātima az-Zahrā (‘a) originally used was made with a woolen (suf) thread only, each ‘bead’ marked by a knot in the thread. She would rotate it with her hand as she exalted and glorified Allāh. This was until Hamza b. ‘Abd al-Muttalib (‘a) (the uncle of Rasul Allāh (s)) was martyred at Uhud, when she began using the clay from his grave to make her rosary and people would imitate her. And this continued until Imām al-Husayn (‘a), the master of all martyrs (sayyid ash-shuhadā), was martyred in Karbala when people gave up using the clay from Hamza’s grave and began using al-Husayn’s, peace be on him.
And it is reported from the Awaited Imām (al-Muntazar) (‘a) - may Allāh hasten his return and may our souls be sacrificed for him! - that he said, ‘one who forgets the remembrance (dhikr of Allāh) but has a rosary from the turbah of al-Husayn (‘a) in his hand (then) the reward (of performing the dhikr) is written for him.’
And it is related from Imām as-Sādiq, peace be on him, that the rosary from the grave of al-Husayn, peace be on him, glorifies Allāh in the hands of a man even when he is not glorifying Him (with his tongue). And he (as-Sādiq), peace be on him, also said, ‘one who rotates the beads (made) from the grave of al-Husayn, peace be on him, and asks for forgiveness just once, Allāh writes it for him seventy times. And if the rosary stops in his hand and he does not glorify Allāh with it, then seven times (is written for him) for each bead in it.’
And according to another report: if he rotates it with remembrance (dhikr) then for every bead, forty good deeds are written for him. And it is related that the Hur al-‘Ayn (beautiful maidens of Paradise), when they see any angel descending to the earth for any matter, they ask them to bring them back as gifts, beads and clay from the grave of al-Husayn, peace be on him. And in a sound (sahih) tradition from al-Imām Musa al-Kāzim, peace be on him, he said, ‘a faithful (mu’min) should never be without five things: siwāk[82], a comb, a prayer rug, a rosary with (at least) thirty-four beads, and an aqiq ring.’ It appears that a rosary from porcelain is also excellent but it is better if its earth has not been subjected to fire. And from Imām Ja’far as-Sādiq, peace be on him, it is also reported, ‘one who recites one (round of) tasbih with a rosary made from the earth of al-Husayn (‘a)’s grave, Allāh writes for him four hundred good deeds and erases from him four hundred sins; four hundred of his wishes are granted and he is elevated four hundred degrees (before Allāh).’ It is also reported that it is recommended (mustahab) for the thread of the rosary to be green in colour.